INDIGENOUS PERSPECTIVES IN SABAH: DISASTERS, ANCESTRAL WISDOM, AND FAITH

Across the world, the climate crisis is increasingly felt through disruptive hydrometeorological extremes, including heavier rainfall, intensified flood events, and cascading hazards such as landslides. These phenomena are no longer distant projections confined to scientific models but lived realities for many communities. Climate assessments consistently show that a warming atmosphere holds more moisture, leading to more intense precipitation and a greater likelihood of extreme weather events, particularly in tropical and monsoon-influenced regions (Intergovernmental Panel on Climate Change [IPCC], 2021). In Asia, where seasonal monsoon systems already shape environmental risk, climate change has compounded exposure and complexity, placing additional strain on communities, infrastructure, and governance systems (IPCC, 2022; World Meteorological Organization [WMO], 2024). In Malaysia, these global dynamics manifest through recurring floods, flash floods, coastal erosion, and landslides that disrupt everyday life and place increasing pressure on public resources. Official statistics indicate that flood related losses reached RM933.4 million in 2024 alone, affecting housing, infrastructure, and economic activities across multiple sectors (Department of Statistics Malaysia [DOSM], 2025). These impacts are amplified during the Northeast Monsoon season, typically occurring from November to March, when prolonged rainfall places sustained pressure on river systems, drainage networks, and unstable slopes (Malaysian Meteorological Department, n.d.).

In Sabah, the consequences of extreme weather are experienced in particularly immediate and communal ways. 

Recent years have seen repeated flooding, deadly landslides, and large-scale evacuations across multiple districts following continuous heavy rainfall. Local reporting has documented how landslides in areas such as Penampang, Papar, and Inanam unfolded rapidly, often within hours, leaving communities little time to prepare and resulting in loss of life, displacement, and severe disruption to daily routines (Daily Express, 2025; Malay Mail, 2025). Subsequent flooding events in Kota Kinabalu and surrounding areas were described by residents and authorities as among the worst in decades (Daily Express, 2026). These experiences highlight an important reality: the impacts of climate-related disasters are not distributed evenly. Indigenous and marginalized communities are frequently more exposed, not by choice, but because settlement patterns and livelihoods are historically tied to rivers, floodplains, coastal margins, and forested or hilly landscapes. Empirical research shows that vulnerability is shaped not only by environmental exposure but also by disparities in preparedness and recovery capacity (Sadeka et al., 2020). respond to loss, and sustain hope. Faith shapes practical responses through compassion, mutual aid, and stewardship of creation, an approach that resonates with Catholic social teaching, particularly Laudato Si’ , which emphasizes the interconnectedness of human dignity, environmental care, and responsibility towards future generations. When held together, Indigenous wisdom and Christian faith contribute to a holistic foundation for resilience in the face of the climate crisis. Addressing climate-related disasters therefore requires not only technical solutions, but a renewed commitment to balance, justice, and care for both people and the environment across generations.

The Kadazan-Dusun thought, well-being is understood through the concept of ‘Ahasu’ and ‘Osogit’ , which reflects the dynamic relationship between imbalance and harmony. ‘Ahasu’ (heat) signifies a state of unhealthy or disordered energy, whereas ‘Osogit’ (coolness) denotes a positive and ideal condition where human life, nature, and the spiritual realm exist in harmony. This state of balance, known as ‘Otoonong’ or ‘Atatamis’, encompasses mental, physical, spiritual health and the wider natural order. From an Indigenous cultural perspective, environmental disturbances are not understood solely through physical explanations. Land is not merely an economic asset but a source of ancestral continuity, identity, and moral responsibility. Within Kadazan-Dusun tradition, the ‘Bobohizan’ (traditional ritual specialists and spiritual custodian) play a central role in preserving and transmitting knowledge that emphasises the interdependence of human behaviour, ecological order, and spiritual harmony. Rituals and customary practices reinforce communal responsibility and resilience (Dainal, 2024). Alongside Indigenous wisdom, Christian faith provides another framework through which many communities in Sabah interpret suffering,