The Sino-Native, often referred to simply as Sino, represent a population with a diverse background resulting from marriages between the Chinese community and indigenous people in Sabah.

[1] Analogus to other Peranakans of Maritime Southeast Asia, the Sino-Natives embody a unique cultural blend resulting from intermarriages between Chinese and the indigenous peoples of Sabah.

During this period, the Brunei Sultanate played a pivotal role in facilitating the migration of thousands of Chinese farmers to Sabah, with the aim of bolstering pepper cultivation for the global market.

[1] British explorer Dalrymple provided early documentation of this phenomenon, noting in his records that around 50 Chinese individuals from Brunei and the local Dusun community cohabited at the mouth of the Tuaran River on Sabah's western shores.

This coexistence and collaboration in agricultural endeavours laid the foundation for subsequent interactions and intermarriages between the Chinese immigrants and the indigenous Kadazan communities, shaping the demographic and cultural landscape of the region.

His accounts shed light on the expanding role of Chinese settlers in the agricultural activities of the area, highlighting their significant contribution to Sabah's economic development during that era.

[7] In his extensive study "Pagans of North Borneo," Owen Rutter provided a detailed analysis of how Chinese culture has profoundly influenced the Bundu Dusuns.

He meticulously explored the unique Chinese cultural elements embedded within this particular group, emphasising their distinctive characteristics compared to other Dusun communities across North Borneo.

In her study, she dedicated a chapter specifically to the Sino-Natives, delving into their relationship dynamics with the Chinese and exploring the concept of mutual acceptance within these mixed heritage communities.

[1][7] The Sino population in North Borneo, known today as Sabah, stood out due to its size, surpassing some well-established ethnic groups in the region such as the Iranun and Tidong during that period.

This prominence prompted significant developments in 1952 when the British government took the step of permitting the Sino community to seek indigenous status through native courts.

Legal and administrative measures were established during the British colonial era and after Malaysia's formation to acknowledge and protect the Sino community's rights and cultural heritage within Sabah's diverse population.

Efforts have been made to address these challenges and ensure that the native certificate system remains fair and just for genuine indigenous communities, including the Sino-Natives, who have a rightful claim to their cultural heritage and identity.

The Sino community's efforts to maintain cultural practices, languages, and customs ensure that Chinese heritage thrives and remains a visible connection to their ancestry, even within a predominantly indigenous population.

[7] In another perspective, the educational system has played a pivotal role in shaping cultural identities among individuals of Sino descent, even for those with distant or minimal Chinese ancestry.

This phenomenon occurs despite their predominantly native ancestry, highlighting the significant influence of education in fostering cultural continuity and adaptation within diverse communities.

The historical significance of Chinese surnames, which can trace family ties back to imperial China, often contrasts with their relative detachment from local networks in Sabah.

The event features Lion dances, red decorations symbolising luck and prosperity and family reunions, all of which highlight the cultural importance of the festivity.

[2] Additionally, traditional native dishes such as Bambangan, Tuhau, Losun and Linopot add a unique and culturally rich element to the celebrations among the Sino community.

[10] Meanwhhile, the Harvest Festival, deeply rooted in Sabah's indigenous traditions, pays homage to the region's agrarian heritage and spiritual connection to the land.

Rituals like the Magavau ceremony, showcasing traditional dances such as the Sumazau, and the communal feasting on local delicacies like Hinava (marinated raw fish) and Tuhau.

During this festive season, families decorate their homes, exchange gifts and engage in church services, mirroring many of the practices of Christian communities worldwide.

This ritual involves cleaning the graves of their ancestors and presenting offerings such as cooked meals, fruits, traditional sweets, apparel, footwear and symbolic paper money to honour their spirits.

[3] The legal and indigenous status of Sino-Natives in Sabah is defined in Section 2 (The Interpretation and Definition of Native) Cap 64 Act, which was introduced in 1952 by the Colonial Administration.

Statements from government officials, including the chief minister of Sabah, indicate a commitment to reevaluate the restoration of Sino identity as natives and streamline procedures related to ethnic recognition during registration processes.

Efforts are being made to ensure that individuals of Sino descent are properly acknowledged and categorised within the state's legal and cultural frameworks, reflecting the diverse and rich heritage of the Sabahan population.