THE recent passing of Prof Khoo Kay Kim, widely recognised as Malaysia’s national historian, has triggered an outpouring of tributes from fellow academics, political leaders, former students, and the general public.

Khoo was remembered fondly for his significant contributions to historical scholarship in and of Malaysia, his sporting achievements, and also his contribution to nation-building, as he was instrumental in the drafting of the Rukun Negara after the May 13, 1969 racial riots.

His passing is therefore a timely occasion to reflect on the state of history education in Malaysia and of how it may be time for a new Malaysian history to facilitate nation-building in New Malaysia (Malaysia Baru).

The May 9, 2018 general election that resulted in a historic change of government was heralded as a turning point for Malaysia. Just over a year on from the change of government however, Malaysian politicians, including those from the governing Pakatan Harapan coalition, seem to be relapsing back into the racial politics that supposedly had no place in Malaysia Baru. This has been illustrated for instance by statements about the matriculation programme that have triggered public debate.

Malaysian political leaders and average Malaysians still have a tendency to understand and analyse issues and policies through a racial lens. A new Malaysian history can arguably help Malaysians from all walks to develop a new understanding of Malaysia that is not filtered primarily through a racial lens, and thereby lay the foundations for stronger shared national identity that can be the basis for a more inclusive Malaysia Baru.

Contrary to Malaysian popular opinion, history is not just a set of facts and dates to be memorised, nor is it merely a subject to be passed at SPM and then quickly forgotten after.

Rather it is a way of understanding the human condition as it has unfolded through time and how and why the present moment is the way it is.

Well-taught history can help Malaysians to better understand how and why Malaysia’s society and political-economy became highly racialised and how and why certain racialised policies may have been appropriate for a particular historical moment but are no longer relevant for the new Malaysia of the 21st century.

A new Malaysian history can also help Malaysians know historical truths and thereby come to terms with the traumas of the past such as the May 13, 1969 racial riots so that they can no longer be used as political weapons by irresponsible leaders who seek to divide rather than unite.

A new Malaysian history can help Malaysians gain a deeper appreciation of the historic and inherent diversity of the country. Malaysians have generally been taught that the Bumiputera are the natives of Malaysia, who lost political and economic power due to foreign imperialism and the mass influx of migrants from China and India in the late 19th and early 20th centuries.

Historical reality is, however, more complex as there has been a long history of flows of people, goods, and ideas around the Pacific and Indian ocean basins and within the Malay Archipelago. These flows predated the arrival of Europeans. A better understanding of migration in  Malaysia’s history can help Malaysians become more empathetic towards each other, and towards migrants and refugees in contemporary Malaysia.

A new Malaysian history can also result in a more balanced assessment of the Alliance and subsequently Barisan Nasional parties in Malaysia. The traditional narrative is that Malays, Chinese, and Indians as represented by Umno, MCA, and MIC came together to negotiate independence from the British and settled on a social contract enshrined in the Malaysian constitution.

Historical reality is more complex. The role of leftist groups and leaders in the Malaysian national and independence movements can be critically examined and their contributions should also be recognised. This can also help raise awareness that political diversity is a historic part of the Malaysian political landscape and potentially reduce fears that political competition will lead to instability.

A new Malaysian economic history can meanwhile increase understanding of the economic consequences of imperialism, and of why affirmative action policies are necessary. History can also provide insights as to how these policies should be updated to reflect the context of the day.

A new Malaysian history can also include an environmental dimension. This can help Malaysians to better appreciate Malaysia’s beautiful natural heritage, and raise awareness about the devastating consequences of historically unprecedented climate change and biodiversity loss.

After the national trauma of May 13, 1969, Khoo drew on his historical expertise to help formulate the Rukun Negara to facilitate reconciliation and national unity. His death has spurred a moment of historical reflection that should be seized to formulate a new Malaysian history that can be the basis of a new more inclusive national identity for Malaysia Baru. – May 31, 2019.

* Julian Theseira reads The Malaysian Insight.