topic 9 integration and national unity

BASICS OF INTEGRATION AND NATIONAL UNITY

Unity is a process of unification in all aspects such as physical, social, economics and political. Unity can also be defined as a process of forming a national identity among groups differentiated in many aspects such as beliefs, cultures, politics, sociology and location in a political unit. Each ethnic in Malysia, has its own culture, language and beliefs.

9.1

TTooppiicc 99 Integration and National Unity

2. Identify policies related to racial unity; and

3. Explain what are the challenges faced in forming a nation.

LEARNING OUTCOMES

By the end of this topic, you should be able to:

1. Discuss efforts implemented by the government to overcome racial unity obstacles in Malaysia;

TOPIC 9 INTEGRATION AND NATIONAL UNITY 145

9.1.1 What is the Concept of Integration?

Integration involves unification in the physical and biological aspects. The concept of unity and integration are interlinked, both intended to bring different races, closer together. Malaysia, comprising various races and religions, should place great importance in both concepts, as the population is made up of:

(a) Peninsular Malaysia: Malays, Chinese and Indians;

(b) Sabah: Kadazan-Dusun, Chinese and Malays; and

(c) Sarawak: Dayaks (Iban, Bidayuh and Ulu) Melanau-Malays and Chinese.

The Malaysian Federal Constitution states that there are more than 40 ethnicities in Malaysia, with at least 20 ethnicities in Sabah and 20 in Sarawak. Ethnic segregation was very apparent during the colonial days. The divide and rule policy practised by the British has had a long term effect though some changes have occurred. The same applies to the development of areas which remains disproportionate. The process that usually is linked to the concept of unity and integration are:

(a) Assimilation a two-way unity process that will result in groups with one culture, language and religion.

(b) Amalgamation unity process that involves the biological merging (mixed marriages) that will result in a new group with new cultures.

(c) Pluralism unity process that allows each group involved to maintain their respective cultures as well as form unity.

THE INTEGRATION APPROACH IN MALAYSIA

9.2

Racial unity and integration issues are two subjects that cannot be separated in efforts to unify ethnicities in the country. If the concept of unity means a process of forming one national identity among groups segregated through culture, society and location in a political unit, integration on the other hand means an effort to bring closer the Malaysian society to form a Malaysian nation with its own identity.


9.2.1 What are the Approaches taken by the Malaysian Government?

Various efforts have been taken by the government to integrate the races in the country. Among the approaches taken have been integration in territories, economics, education, culture and such:

(a) Territorial integration contains socio-economic development between developed and undeveloped states/territories.

(b) Economic integration equal share of the economy among all races. The drafting of NEP and NDP was to eradicate poverty and restructure the communities.

(c) Education integration all citizens can enjoy education facilities equally and form unity through the National Education Policy.

(d) Cultural integration achieve unity through cultural programmes. The National Culture Policy (1971) was drafted for the purpose of unity.

Generally, government policies in national unity are integrative, through the joint-adapting of various cultures and social features that can be accepted by all ethnic groups in the country. The government also stresses on integration among territories, especially between Peninsular Malaysia, Sabah and Sarawak. Do you know that there are already 8 strategies implemented by the government to integrate races in Malaysia, such as:

(i) Rukun Negara;

(ii) New Economic Policy;

(iii) National Culture Policy;

(iv) National language;

(v) Department for National Unity;

(vi) Merger of political parties;

(vii) Integration of territories; and

(viii) Creation of the Ministry for National Unity and Community Development.


WHAT IS RUKUN NEGARA? 9.3

It is a national ideology created after the riots of 13 May 1969. It was drafted when the country was under the rule of MAGERAN and the body responsible for the drafting of the Rukun Negara was the National Consultative Council. It was declared on 31 August 1970 and is a national ideology. This national ideology was necessary to instil a common spirit and identity. It was to strengthen national unity considering the people would have the same thoughts, feelings and values.

Kepercayaan kepada Tuhan

Kesetiaan kepada Raja dan Negara

Keluhuran Perlembagaan

Kedaulatan Undang-undang

Kesopanan dan Kesusilaan

The objectives of the Rukun Negara The Rukun Negara was created to:

(a) Achieve stronger unity among the communities;

(b) Preserve a democratic way of life;

(c) Form a just society so that the nationsÊ prosperity can be enjoyed together equally and fairly;

(d) Form a society that is liberal, especially towards the different cultures; and

(e) Create a society that is progressive in science and technology.

9.3.1 The Principles of the Rukun Negara

(a) Belief in God (Kepercayaan kepada Tuhan) Every race in Malaysia has its own beliefs and religion. The races practise

various religions like Islam, Buddhism, Taoism, Confucianism, Hinduism, Christianity and more. Religion serves as guide to an individual to ensure his or her life has a direction. Religion can also compel a person to do good and refrain from evil acts. In Malaysia, the Federal Constitution states that Islam is the official religion, while other religions are free to be worshipped by non-Muslims. This allows a citizen to freely practise his or her faith as long as it does not contravene the laws of the country.


(b) Loyalty to King and Country (Kesetiaan kepada Raja dan Negara) Malaysia practises a constitutional monarchy system. Hence the country has

a Head of State known as the Yang di-Pertuan Agong, while the Sultans or Yang di-Pertua Negeri are heads of their respective states. This principle stresses on the loyalty of the citizen to the Heads of the country and states respectively.

Besides that, this principle also aims to produce citizens who are responsible and willing to sacrifice for the country, in the name of peace and development. It is believed that strongly holding on to these principles will produce citizens who are:

(i) Respectful and appreciative of public property;

(ii) Aware of and respectful of the nationÊs symbols of sovereignty;

(iii) Obedient of the laws of the country;

(iv) Of quality and productive;

(v) Eager to enhance the prestige of our country in the eyes of the world through economic, social and political activities;

(vi) Willing to sacrifice time and effort to develop religion, society and country; and

(vii) Loyal and brave in defending the country from any foreign threats.

(c) Nobleness of the Constitution (Keluhuran Perlembagaan) Malaysia has a constitution that is the highest law in the country. This principle emphasises the need for every Malaysian to obey and defend the honour and supremacy of the Constitution. This is because the Constitution provides protection and rights to every member of society in the country as well as defends the countryÊs sovereignty. The main aspects in the country have to be upheld, as stated in the Malaysia Federal Constitution, which are:

(i) The concept of Constitutional Monarchy;

(ii) The status of bumiputra and non-bumiputras in socio-economic development is assured;

(iii) Bahasa Melayu as the national language as well as the development of other languages is not prevented;

(iv) Islam as the official religion as well as the freedom to practise other religions;

(v) Human rights of the citizens guaranteed; and

(vi) (f) Citizenship rights and system of rule.


Should all parties obey the Constitution; the desired unity will be achieved.

(d) Sovereignty of the Law (Kedaulatan Undang-undang) Every country needs a set of laws to organise the lives of the society. Without laws, the peace of the country will be jeopardised, there will be anarchy and chaos. In the context of Malaysia, the citizens need to be aware that this country has its laws and the citizens are subject to these laws. A person accused of committing an offence is entitled to a fair trial, and will be punished if found guilty.

(e) Courtesy and Decency (Kesopanan dan Kesusilaan) Through this principle, Malaysians are compelled to practise noble values. This principle is vital in building a country that is sovereign, peaceful, prosperous, caring, courteous and respectful among one another. This good relationship can be guaranteed if the citizens refrain from touching on sensitive issues and matters that were agreed upon by the majority to avoid racial unrest. The creation of a multiracial society in harmony can be realised if every individual in the community upholds this fifth principle.

NEW ECONOMIC POLICY (NEP) 9.4

The New Economic Policy (NEP) was introduced in 1970 as a reaction to the events on 13 May 1969. It was implemented between 1971 and 1990 as an economic development and national unity programme in a multiracial society. This was due to many parties claiming that the riots were due to the economic gulf between the races, communal politics and suspicion. The NEP was launched by the Malaysian government through the Long Term Plan Outline between 1971 and 1990. The development programmes launched after independence prior to the NEP were unable to overcome the socio-economic gap between:

(a) Bumiputras and non-Bumiputras;

(b) People in the rural and town areas;

(c) People in the west coast and east coast states; and

(d) People in Peninsular and Borneo (Sabah and Sarawak.)


Overall, the NEP had a two-pronged aim:

(i) Reduce and eradicate poverty by increasing income and job opportunities to all people regardless of race; and

(ii) Restructure communities to reduce and erase race identification through economic function.

POVERTY ASPECT 9.5

The problem of poverty prevented the cultivation of unity especially when there existed a gap in poverty and wealth which was too wide among the communities. The aspect of poverty was one area of focus by the NEP. The poverty problems that plagued the country not only occurred in the rural areas, but in towns as well. The Bumiputeras, specifically the Malays were the majority who dominated the traditional agriculture sector and were at poverty levels. Among the factors related to poverty in Malaysia were:

(a) Natural disasters that could cause disease and loss of crops;

(b) A drop in the price of export goods due to economic downturn;

(c) Very large households;

(d) Dependence of middlemen who are exploitive;

(e) Decrease in input that could have increased production; and

(f) Traditional farming methods, social and cultural factors.

Overall, many efforts were practised to eradicate poverty under the NEP scheme, like:

(i) Creating job opportunities for all, especially the unemployed;

(ii) Increasing production and income capabilities;

(iii) Providing opportunities to people working in less productive sectors to move to more lucrative sectors;

(iv) Reducing the gap in income among races and areas (rural and urban);

(v) Modernising life in the rural areas;

(vi) Creating Bumiputra groups in industries and trade;

(vii) Creating a working environment that combines various races; and

(viii) Improving standards and quality of life of the people through education, training, health, infrastructure and others.


9.5.1 Poverty Eradication Strategy

The eradication of poverty is according to rural and urban areas.

(a) Poverty in Rural Areas The poor in these areas consisted of small farmers, paddy planters, estate

workers, fishermen and breeders. After the introduction of the NEP, the rate of poverty among small rubber planters was reduced from 64.7% (1970) to 40% (1987). The rate of poverty among the paddy planters also decreased from 88.1% (1970) to 50.2% (1987). Other sectors also showed a decrease in poverty rates.

(b) Poverty in Urban The poor in the urban comprised those involved in the mining,

manufacturing, construction, transportation, trade and services sectors. After the introduction of the NEP, the rate of poverty was successfully reduced.

9.5.2 Strategy for Restructuring of Communities

The divide and rule policy practised by the British resulted in the concentration of races in certain economic functions. This phenomenon made the distribution of wealth and economic fairness difficult, thus hindering racial unity. Hence, the communities had to be restructured to a balance level. To realise such goals, the government implemented several programmes involving various economic sectors like industries, trade, agriculture, mining, construction, transportation, education and housing.

NATIONAL EDUCATION POLICY 9.6

Historically, the development of national education started with the Razak Report in 1956. The Razak Report can be considered the cornerstone for the development of the national education system used. The important features are to:

(a) Form a national system of education for all races;

(b) Make Bahasa Malaysia the medium of instruction;

(c) Establish a curriculum that was oriented on the environment of the homeland by creating a standard syllabus; and

(d) Strengthen the national education system for all students in the country.


9.6.1 The Razak Report

The Razak Report (Razak Statement) had 17 suggestions that took into account the result of forming a national education system. Among the matters mentioned were:

(a) All schools in the homeland to have a standard syllabus;

(b) Bahasa Malaysia to be made the national language and the medium of instruction;

(c) Bahasa Malaysia and English to be made compulsory for all primary and secondary schools;

(d) For national-type schools, English, Chinese and Tamil to be the medium of instruction;

(e) Primary schools to be converted to national schools with Bahasa Malaysia as the main medium of instruction;

(f) The setting up of one type of school open to all races;

(g) Qualified primary and secondary school teachers;

(h) The System of education in secondary schools to comprise Lower Secondary School, Upper Secondary School, and Pre-University; and

(i) All teachers to be placed under one professional body and a Federal Inspectors Board to be formed.

9.6.2 The Rahman Talib Report (1960)/ Education Act 1961

The Razak Report underwent some changes and amendments, which was then referred to as the Rahman Talib Report. Among the matters mentioned were:

(a) Education in primary schools to be made free;

(b) Primary schools to become national schools and national-type schools;

(c) Further education schools to cater to schooling until 15 years of age;

(d) Students to advance to a higher class automatically;

(e) Islamic studies for students who numbered at least 15 in one class; and

(f) Emphasis on moral education.


9.6.3 The Hussein Onn Report (1971)

The committee of this report was chaired by Hussein Onn who was the Education Minister at that time. The main aim of the report was to restudy the National Education Policy and to provide basic education to all children in the schooling ages, which could be accommodated in Malay, English, Chinese and Tamil stream schools. At that time, the government and government-funded schools still practise two languages, English and Bahasa Malaysia. According to this report:

„The national education system is designed to fulfil the countryÊs needs and improve culture and social development, economic and politically as well. So from July 1968 Bahasa Malaysia will replace English in stages as the medium of instruction in English stream schools. Even though Bahasa Malaysia is the main medium of instruction in the education system, the status of English as the second language is still maintained. This is due to the awareness that English is an international language and command of the language can improve the development of the country. English is compulsory in all schools due to its importance in higher education, trade and international affairs. A strong command of English is the aim of the education system. The teaching period of English is increased and teachers are given training to produce good results. English continues being the second language.‰ (Hussein Onn Report, 1971)

9.6.4 The Mahathir Report (1985)

In September 1974, the government formed a Cabinet Committee chaired by the Minister of Education and Deputy Prime Minister, Dr Mahathir Mohamed. The report aimed to:

„Re-examine the goals and effectiveness of the education system in practise now, with the aim of ensuring the countryÊs human resources needs for the short and long term to ensure this education system satisfies the countryÊs goal of producing a united, disciplined and trained society.‰

(Mahathir Report, 1976)


(a) What are your views on the use of English in Science and Mathematics subjects in Malaysian schools today?

(b) Should national-type schools use Bahasa Malaysia as the medium of

instruction? (c) Should other Bumiputras, specifically Malays, send their children to

study in Chinese or Indian national-type schools?

ACTIVITY 9.1

NATIONAL CULTURE POLICY 9.7

This policy was drafted to form the guidelines in creating, bringing to life and maintaining the national identity among the international community. The Ministry responsible for the planning, overseeing, supervising and implementing of the National Culture Policy is the Ministry of Arts, Culture and Tourism. Other than implementing the policy, the ministry also functions to:

(a) Provide advice, drafting and supervising policies related to the development of culture and tourism;

(b) Control and supervise the workings of the departments and agencies under its jurisdiction;

(c) Plan development, encouragement, research and communication programmes in the culture and tourism fields in accordance to decided policies; and

(d) Implement, coordinate and monitor culture and tourism programmes; and

(e) Evaluate the effectiveness of the culture and tourism programme policies.

The stress on the aspects of culture is important in a country with diverse races like Malaysia in order to create a Malaysian Nation that is united, possesses love for the country, practises noble values and ethics in building a dominant country. Hence, the image and personality of the country can be expressed, thus cultivating unity through the spiritual aspects that originate from the culture itself.


The existence of the National Culture Policy is based on three main principles:

(i) The Culture of the Original Inhabitants of the Malay Region The Malay region encompasses Malaysia, Indonesia, Singapore, Brunei, Thailand, Cambodia and the South Pacific Islands and is the main site of Malay civilisation and culture. The regional culture is displayed by the similarities of the languages based on the Austronesian language family, the geographical location, historical experiences, rich natural resources, arts and personality values. The Malay culture of today is a lifestyle, identity and basis of personality of the Malay community. The original culture of the people of the region, which is the Malay culture, has been made the core of the national culture.

(ii) Appropriate Elements of other Cultures that are Accepted The national culture also takes into account the Chinese, Indian, Arab, Western and such cultures which are considered appropriate and suitable from the aspects of Islam as the official religion of the Federation, the Malaysian Federal Constitution, principles of the Rukun Negara, national interests, morals and common spirituality.

(iii) Islam as the Most Important Element Islam has been accepted as the main element in the forming of the national culture, based on its status as the official religion of the country. Besides that, historical facts prove that Islamic values were long part practised by a large part of the regionÊs inhabitants.

9.7.1 Objectives of the National Culture Policy

The National Culture Policy has three objectives which are:

(a) Strengthen racial and national unity through culture;

(b) Instil and preserve the nationÊs personality that arises from national culture; and

(c) Enrich and improve the quality of living and balance in spirituality and socio-economic development.

9.7.2 Strategy and Implementation of the National Culture Policy

Among strategies and implementation of the National Culture Policy are:

(a) Recovery, preservation and development of culture in strengthening the basics of national culture through research, development, education, and cultural expansion and communication;


(b) Improve and strengthen culture leadership through efforts in guiding and training interested culture supporters, patrons and movers more widely as effective development machinery;

(c) Create effective communication towards national, nationhood and nationalism awareness in Malaysia;

(d) Satisfy socio-cultural needs; and

(e) Improve the standards and quality of the arts.

THE NATIONAL LANGUAGE 9.8

In Malaysia, Bahasa Melayu is the national language. Proverbs like Âlanguage is the soul of the nationÊ and Âlanguage unites the nationÊ clearly show the importance of the language in fostering unity among the races. Hence, the government made Bahasa Melayu (now Bahasa Malaysia) as the national language. The National Language Act 1967 makes provision for Bahasa Melayu as the official language. Bahasa Melayu is now known as Bahasa Malaysia because it has been added with many new terms and changed to amplify the identity of our country. Dr Mahathir said ÂBahasa Melayu is only for the Malays, but Bahasa Malaysia is for all races in MalaysiaÊ. In fact, it is also enshrined in the Malaysian constitution as being the official language in the country under Article 52 Federal Constitution. However, the usage of the national language has lately been neglected especially in the private sectors, and this has eroded the originality of the nation. In this matter, the government should enhance the usage of the national language, in line with Section 152 of the Federal Constitution, the National Language Act 1963 and the Education Act 1966. The Ministry of Education should cultivate the usage of Bahasa Malaysia by making it part of the curriculum such as singing patriotic songs and restructuring activities that would instil love for the national language among children.

SETTING UP OF THE DEPARTMENT FOR NATIONAL UNITY

9.9

Established in 1969, this department plays an important role in uniting Malaysians. It organises unity classes, the Rukun Tetangga scheme and neighbourhood activities camps, among others.


THE MERGING OF POLITICAL PARTIES 9.10

In the early stages, the cooperation between UMNO, MIC and MCA led to the forming of the Alliance Party, which is now known as Barisan Nasional. Integration between territories This can be seen through tourism activities, transfer and exchange of government staff to another department, teachers and students in schools or universities and other programmes organised by the government such as development policies.

ESTABLISHMENT OF MINISTRY OF NATIONAL UNITY AND COMMUNITY DEVELOPMENT

9.11

The Ministry of National Unity and Community Development was established on 27 October 1990 with the following objectives:

(a) To encourage the unity of a multiracial society and national integration;

(b) To provide social welfare services;

(c) To develop and ingrate the Orang Asli community;

(d) To enhance interests and involvement of women in the development of the country; and

(e) To coordinate population programmes and family development. To implement the efforts of the Ministry, several departments were formed, such as, the Social Welfare Department, Department for Social Unity, Department for Orang Asli Affairs, Department for WomenÊs Affairs and National Welfare Foundation. The Department for National Unity is an implementation agency tasked with helping the government in preserving, improving and strengthening unity among the multiracial communities in the country. Below are the objectives to be achieved by the Department for National Unity:

(i) Help increase community awareness on national unity and integration through activities that encourage and strengthen those values;

(ii) Create and coordinate racial interaction activities through the Rukun Tetangga scheme, which is based on the spirit of neighbourliness;


(iii) Guiding children of various races in forming a personality and character that is ideal for national unity and integration through Unity Kindergartens;

(iv) Help strengthen national unity and integration through ethno-social research; and

(v) Provide quality support services in financial management and human resources management as well as general administration to realise the goals of the department.

The department itself has several sections that implement unity programmes, such as Management Section, Rukun Tetangga Section, Racial Interactions Section, Ethno-social Research Section, National Integration Section and National Unity Section.

NATIONAL UNITY SECTION 9.12

It functions to strengthen the patriotism, unity and love for the country among the multiracial Malaysians in line with the Vision 2020 goals to create a Malaysian nation that is united. Among the activities carried out are:

(a) Publications-produce several publications like the magazine Muhibah, the daily Jiran, Permata Hatiku (Unity Teenage Short Story Anthology), Warisan (Unity Short Story Anthology) and others;

(b) Unity Day-celebrated on 16 September every year to remind the people about the importance of the spirit of unity and patriotism for the nationÊs stability;

(c) Campaign to Encourage the Flying of the Malaysian Flag;

(d) Competition of Choirs for Patriotic Songs;

(e) Competition for Short Stories and Photography on Unity; and

(f) Competition for Colouring Drawings on Unity.

9.12.1 Racial Interactions Section

It aims to assist in the management of departments in advising the government on issues related to racial interactions obtained through activities. All these activities aim to enhance national unity and integration in the country.


9.12.2 National Integration Section

It is responsible to implement programmes to create awareness on the importance of practising noble human values in order to strengthen and improve racial unity. This section also carries out activities like monitoring current issues or conflicts which are considered a threat to national unity, gathering data and conducting research between department officers and Institutes of Higher Learning in aspects of unity, as well as documenting customs of the various races in the country to improve social understanding on the various races and cultures.

CHALLENGES TO NATION BUILDING 9.13

Unity is the basis to the building of a nation. Unity is the main aim of a country as the lack of unity will lead to a countryÊs decline and nation building will not occur. This was proven when the riots of 13 May 1969 took place. Historically, the British rule left a deep effect through the divide and rule policy whereby under this system, the large ethnic groups-Malays, Chinese and Indians, were segregated according to respective living areas and jobs. The effects are still evident today. The segregation of living areas created an attitude of communalism and suspicion among races. This segregation can be seen up to today where the Malays are left behind in terms of economy compared to the Chinese. In this case, economic principles between races are still not balanced. Do you know the challenges faced in nation building today? Following are some of the challenges:

(a) Segregation of living areas or settlements;

(b) Different focus of economic sectors;

(c) Segregation in education system;

(d) Differing political ideologies and influences;

(e) Differing religions and beliefs; and

(f) Use of ethnic based newspapers.

9.13.1 Segregation of Living Areas or Settlements

The segregation of living areas that occurred in the countryÊs communities at the beginning of independence was actually a result of the divide and rule policy implemented during the British rule. British colonialism in Malaya in the 19th century brought in Chinese and Indian labourers en masse. The British


government decreed that each race settle down in areas relating to their economic functions.

9.13.2 Different Focus of Economic Sectors

As a result of the divide and rule policy, the Malays remained as self-sufficing farmers and fishermen, the Chinese were encouraged to be active in the trade and mining sectors while the Indians were maintained in the estates. Hence, the different economic activities made it near impossible for races to interact and mingle. Any interaction was limited to matters of trade and government services. This did not help the races to understand each otherÊs cultures and customs. These days, it is clear that the Malays and other original inhabitants control non-developed sectors, meaning jobs that require plenty of human resources and lesser technology with low returns and income. The Malays control the primary sectors while the Chinese control the more developed and higher technology sectors.

9.13.3 Segregation in Education System

(a) In the Past The British legacy of the education system caused disunity among races. There were various schools in the respective living areas, according to races. For Malay students, the only education system available was either the Malay vernacular schools or English stream schools. However, the English stream schools were only for children of nobles. Education in Malay schools was basic because the students were not encouraged to be Âtoo cleverÊ. For the Indians, Tamil schools were opened in estates. Though the teachers were brought in from India, the quality of teaching was poor. There was no secondary education in Tamil. Hence Tamil School students had no chance of getting good jobs and inevitably ended up working in the estates. The Chinese also had their own education system. They were reputed for traditions that placed importance on education of their children. The teachers and textbooks were brought in from China. Hence, the Chinese were more tuned to the political, economic and social circumstances in China than developments in Malaya.

(b) Today-Differing Political Ideologies and Influences

The political ideology of each race also differed. For the Chinese and Indians, events in their respective homelands were more important than the political ideologies in Malaya. Each race was continuously striving to


maintain the identity of their respective race, language and culture by using media and channels like education, religious programmes, dailies and social associations. For example, in the 1930s, there was friction between the Chinese and Japanese in China. Many Chinese in Malaya were driven to return to their homeland to assist their kin. When communism expanded through China, it easily spread through the Chinese in Malaya. The Indians considered India as their homeland and hoped to return. Events in India were deemed more important than what occurred in Malaya. Indian associations came into being rapidly such as the Central Indian Association in 1937 that fought for better working conditions for Indians. For the Malays themselves, they were always trying to safeguard their rights and interests in their homeland. The lack of unity resulted in the Malay struggle being confined to their own race and not taking into account of the other races. This phenomenon is as shown in magazines such as Saudara, Pengasuh, Utusan Melayu, Warta Malaya and Majlis. There was also prejudice among the races that made it difficult for cooperation.

Differing political ideologies also made it difficult for the Alliance Party to win 2/3 of the majority in the 1969 Elections though the MCA and MIC were part of the Alliance. The Alliance Party only managed to win 67 of the 104 Parliamentary seats contested.

(c) Differing Religions and Beliefs

Generally, each race practises different religions like the Malays who practise Islam, the Hindu Indians and Buddhist-Chinese (there are members of the afore-mentioned races who practise religions which are not a majority in their respective groups like Indian-Muslims and Christian Chinese). The Bumiputras in Sabah and Sarawak practise Christianity. As mentioned in the earlier topic, the principles and ideologies of each race differ. Therefore it is difficult to form unity if every race is reluctant to compromise with one anotherÊs beliefs.

(d) Use of Different Newspapers

Newspapers have actually been responsible in stirring up racial fervour among the multiracial communities in Malaya. This is because each newspaper followed a particular language and gave coverage to only certain groups. The Chinese dailies, for example, prioritised events and developments in China while Tamil dailies highlighted news in India. This phenomenon strengthen the love for the respective homeland and race while complicating the understanding of other languages, cultures and sensitivities.


(e) Other Challenges Other challenges faced were:

(i) Government action in helping Bumiputras in socio-economic fields is seen as discrimination towards other races;

(ii) A section of religious followers who are not sensitive and tolerant which has jeopardised racial harmony;

(iii) Lack of patriotism and willingness among societies;

(iv) Increase in social problems among youths and criminal cases that can threaten harmony and well-being in the communities; and

(v) Disproportionate economic development between territories specifically between Sabah and Sarawak and the Peninsular States also delays the smoothness of the integration process;

(vi) Extreme and ridiculous political ideologies have resulted in the breaking up of the communities;

(vii) Mass media which prefer to give wide and sensational coverage to racial issues instead of positive unity issues;

(viii) External influence. In this case, the country is always threatened by outsiders who are envious of the peace in Malaysia. For example, the former Prime Minister of Singapore recently claimed that the Chinese society in Malaysia was marginalised and this could have created tension among races;

(ix) There still exists Malaysians who are not clear on the concept of integration, from among politicians and administrators down to the ordinary folk, whether in the Peninsular or in Sabah and Sarawak;

(x) Among Malaysians, there is a lack of a sense of togetherness and love for the nation. They are still strongly absorbed in their respective states like Sabah for the Sabahans and so on;

(xi) Physical conditions that separate the territories in Malaysia;

(xii) Malaysian political landscape that is still communal-based. Therefore, new approaches in line with new paradigms have to be found to achieve a healthy political identity among ethnicities in Malaysia;

(xiii) From the aspect of development of territories, imbalanced infrastructures and lack of basic necessities still exist. This hinders racial integration in the country; and

(xiv) International issues can also influence ethnic relations in Malaysia. For example, ethnic conflicts in Indonesia and Thailand can also influence the ethnic outlook in the country.


APPROACHES TO OVERCOME THE CHALLENGES OF NATION BUILDING

9.14

Besides efforts to reduce actions that can divide the people, other approaches were taken to complete and strengthen nation building efforts.

9.14.1 Encouraging People to Move from One Area to Another

Settling people in a certain area can encourage interaction and closer mingling among races. Several phenomena have been identified as steps to enable the people to move from respective traditional settlements, like:

(a) Unifying public services among all states in Malaysia. Government officers and their families can be requested to move and serve in territories that need their services. The officers can also be encouraged to join seminars, meetings and training programmes in Kuala Lumpur and other centres.

(b) Developing better business opportunities in other areas. This phenomenon refers especially to traders in non-developed areas to move to more developed areas to expand their economic activities.

(c) Security wise, deploying security forces from other territories in order to meet security needs and armed forces expansion.

9.14.2 Standardisation of the Education System

Although the education system in Malaysia has reached maturity, there still are matters that need attention. This is because the education system is an important element in determining the direction of ethnic relations in Malaysia. National-type schools need to be re-examined to determine if they benefit all ethnicities specifically in the sense of unity. The medium of instruction in all levels, from primary schools to institutes of higher education, needs to be re-evaluated. The policy towards the medium of instruction also has to be standardised and fixed. Private and public colleges need to set a quota to ensure the institutes are not dominated by a certain race only. This is important because the possibility of history repeating itself might occur in the future if every ethnicity has its own education centres or schools.


9.14.3 Role of the Mass Media

The mass media such as Radio and Television of Malaysia (RTM), TV3 and several other private stations and dailies play a vital role in highlighting racial unity issues. Exposure to various news, reports and government policies can reduce the information divide. In fact, today the mass media greatly influences the thoughts and views of the people. This reduces prejudices due to false information.

9.14.4 More Comprehensive Economic Integration

Through this aspect, the government needs to ensure that economic development is carried out comprehensively and no difference occurs in the economic development of the east coast or west coast, and East Malaysia and West Malaysia. The economic development in Malaysia is not at the same level and its differences are very apparent, for example between states on the east coast and west coast. This phenomenon should not occur as every citizen is entitled to equal economic development.

(a) Do you know the programmes have been carried out by the government to integrate races to form a nation?

(b) What are the effects of these programmes on ethnic relations in

Malaysia? (i) Vision schools (ii) National Service training programmes (PLKN) (iii) Joint Festivals (iv) National Integrative Plan (v) Ethnic studies subject in Institutes of Higher education.

ACTIVITY 9.2


• By 2020, Malaysia should be a united country, have a confident society with

firm morals and ethics, democratic, liberal and tolerant, caring, fair and have full control over a competitive economy.

• Therefore each Malaysian citizen should have an awareness to make the

country developed by 2002 and put aside all forms of differences between them.

Community Developements Constitution Integration

National Idealogy National Unity Original Inhabitants

Report by the Special Parliamentary Committee on Unity and National Service,

Department for National Unity and Integration of Malaysia, 12 April 2005) Hasnah Hussiin & Mardiana Nordin. (2002.). Pengajian Malaysia. (Edisi Kedua).

Fajar Bakti, Sdn. Bhd. Mohd Yazid Yusoff, Mohd Noor Mohd Zain & Idris Omar. (1996). „Persamaan

dan Perbezaan Akta Pelajaran 1961 dengan Akta Pendidikan 1996‰, Program Sarjana Sains (Pengurusan Pendidikan). UPM.

Ani Awang. (2006). Bahasa Melayu Perlu dimantapkan martabatnya. Utusan

Malaysia.