This article, which looks at Indigenous communities in the multiethnic, multicultural region of Sabah, East Malaysia, on the island of Borneo, argues that indigeneity is not primordial, but exists in relation to dominant identities as well as other non-dominant, Indigenous groups. Moreover, Indigenous Peoples are not passive recipients of colonial or even postcolonial Othering: their identity is contextualised and contested within majority–minority relations. The article begins with a brief history of the dominant Kadazandusun nationalism in Sabah, in the context of the overarching Bumiputra policy of Malaysia, which privileges constructed Malayness, as background to the discourses and practices of smaller groups of land-based Murut and the sea-oriented ‘Bajau’, where identity switching is taking place in tandem with environmental justice claims. The land-based communities (Murut) have found leverage in making identity and livelihood claims attached to place (here, state-declared forest reserves that seek to exclude them) in line with the recent global environmental justice focus on participatory conservation rather than the older ‘fortress conservation’ model still dominant in state conservation thinking. However, the sea-oriented peoples (Bajau) require other social symbols than land for making their identity claims, in this instance, via claims to ‘modern’ livelihoods and as managers of marine resources with reference to the newly established Tun Mustapha Park. In Sabah, participatory conservation is being reappropriated by Indigenous Peoples to assert claims about place and /or livelihoods; if bureaucratised, however, this form of conservation might turn out to be less than participatory.

中文翻译：

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在东马沙巴州的国家森林保护区和海洋公园中定位 Murut 和 Bajau 身份

这篇文章着眼于婆罗洲岛东马来西亚沙巴的多民族、多元文化地区的土著社区，认为土著不是原始的，而是与主导身份以及其他非主导的土著群体有关。 . 此外，原住民不是殖民甚至后殖民他者的被动接受者：他们的身份在多数-少数关系中被情境化和争议。这篇文章首先简要介绍了沙巴占主导地位的卡达山杜顺民族主义的历史，在马来西亚的总体土著政策的背景下，该政策优先考虑构建马来性，作为较小的陆上穆鲁特和海洋群体的话语和实践的背景-面向“Bajau”，身份转换与环境正义主张同时发生。陆上社区 (Murut) 已经找到了依据最近全球环境正义关注参与性保护而不是旧“堡垒保护”模式在国家保护思想中仍然占主导地位。然而，以海洋为导向的人民（巴瑶族）需要其他社会符号而不是土地来提出他们的身份主张，在这种情况下，通过对“现代”生计的主张以及参照新建立的敦穆斯塔法公园作为海洋资源的管理者。在沙巴，原住民正在重新利用参与式保护来主张对地方和/或生计的主张；然而，如果官僚化，