Perpaduan, Kesepaduan, Penyatupaduan (BI)

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).
indd 1 07/05/2014 02:50

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 2 07/05/2014 02:50
Shamsul Amri Baharuddin
Anis Yusal Yusoff
Translated by
Puteh Jerineh ramli

This book UNITY, COHESION, RECONCILIATION One Country, Three
Cherished Concepts is a correct translation of the book PERPADUAN, KESEPADUAN,
PENYATUPADUAN Satu Negara, Satu Kata Akar, Tiga Konsep Keramat published
by Institut Terjemahan & Buku Malaysia Berhad and Institut Kajian Etnik (KITA),
Universiti Kebangsaan Malaysia.
Jointly published by:

INSTITUT TERJEMAHAN & BUKU MALAYSIA BERHAD
(Company No: 276206-D)
Wisma ITBM, No. 2, Jalan 2/27E
Section 10, Wangsa Maju
53300 Kuala Lumpur
Malaysia
Tel.: 603-4145 1800 Fax: 603-4142 0753
E-mail: publishing@itbm.com.my Website: www.itbm.com.my
and
INSTITUTE OF ETHNIC STUDIES (KITA)

The National University of Malaysia (UKM)
43600 Bangi
Selangor Darul Ehsan
Malaysia
Tel.: 603-8921 4641 Fax: 603-8921 5641
E-mail: pghkita@ukm.my Website: www.kita.ukm.my
First published in 2014

Translation & Publication Institut Terjemahan & Buku Malaysia Berhad and Institut
Kajian Etnik (KITA), Universiti Kebangsaan Malaysia
Original text Shamsul Amri Baharuddin & Anis Yusal Yusoff
All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise, except brief extracts for the purpose of review, without prior
permission in writing of the publisher and copyright owner from Malaysian Institute of
Translation & Books (formerly known as Malaysian National Institute of Translation),
Wisma ITBM, No. 2, Jalan 2/27E, Section 10, Wangsa Maju, 53300 Kuala Lumpur.
National Library of Malaysia Cataloging-in-Publication Data
Shamsul Amri Baharuddin, 1951-,

Unity, cohesion, reconciliation : one country, three cherished concepts /
Shamsul Amri Baharuddin, Anis Yusal Yusoff ; translator: Puteh Jerineh Ramli.
ISBN 978-967-430-569-7
1. Notionalism--Malaysia. 2. Ethnicity--Malaysia. 3. Malaysia--Politics and
goverment. 4. Malaysia--Ethnic relations.
I. Anis Yusal Yusoff, 1967-. II. Puteh Jerineh Ramli. III. Title.
320.5409595
Printed in Malaysia by:

CONTENT
Introduction ........................................................... vii

Understanding Malaysia and its diversity ............. 1
The significance of articulation of psychological
longing and desire for unity in uniformity being
continued ............................................................... 6
The reality in understanding the
diversity concept ................................................. 8
The question now is how to understand
this subject better ................................................. 9
The example of Malaysia ........................................ 9
The purpose of this booklet .................................. 12
One Country ........................................................... 16
If there is no UNITY, what actually exists ............. 19
The meaning of social COHESION ......................... 19
The question of issues that raise dissatisfaction
have a basis that will cause hate amongst
ethnic groups ......................................................... 24

vi | KANDUNGAN
What can be understood from this explanation? ... 27

What is the process of seeking a solution to these
contradictions? ...................................................... 29
Three cherished concepts ...................................... 30
The sufficient justification or otherwise to solely
understanding certain devices in order to scrutinise
and understand a society like Malaysia ................. 34

INTRODUCTION
T HIS booklet was originally presented in

the form of a keynote address delivered at a
conference in January 2014. The co-organisers were
the Institute of Ethnic Studies (KITA), Universiti
Kebangsaan Malaysia (UKM) and Department of
National Unity and Integration (JPNIN).
The majority who attended and read the

keynote address felt that it should be widely
distributed for public consumption due to its
critical analysis, its easily understood form and
the pressing need for it to be read by Malaysians
of all levels of society. Thus was born the idea of
translating it into English, Mandarin and Tamil.
Mr Anis Yusal Yusoff, a loyal friend and

resourceful scholar, expressed the loudest voice

viii | INTRODUCTION
of the need for a translation to enable more

Malaysians to have the opportunity to read and
understand all the ideas that he had heard and
imbibed. Therefore, I invited him to expand
the keynote address and produce together the
translation in the form of a booklet.
Hopefully, readers of English, Mandarin

and Tamil will react to this collection of ideas
in a manner that leads to a deeper and cohesive
understanding of the concept of unity.
I feel that Malaysia as a multi-racial country

has found a successful recipe in maintaining
harmony in the country. It is not easy to maintain
harmony in Malaysia from the perspective
of various communities, cultures, languages
and religions.
Nevertheless, the world continues to

recognise Malaysia as a peaceful and stable
country and is often said to be a model Muslim-
majority country.

INTRODUCTION | ix
If we observe this from the approach of the

Human Development Index, Global Peace Index
and Corruption Perception Index we can conclude
that the outside world views Malaysia positively.
However, life is not plain sailing in Malaysia

especially when it has a plural society. Thus,
government efforts to set up the National
Unity Consultative Council (NUCC) require
support from all levels of society. The view held
by the people on challenges faced in community
relations should be translated into a unification
agenda that would command greater respect for
Malaysia in the eyes of the world.
Before this can be achieved, we need to

understand what is the recipe or phenomenon
to bond communal unity so we can live in peace,
harmony and without conflicts in the form of strife.
It is hoped that the effort to publish this

booklet will contribute to further understanding
of Malaysia and its diversity.

x| INTRODUCTION
Hopefully, Malaysia will continue to enjoy

peace, harmony and stability without any conflict
for all time.
I hope you enjoy this book.
Shamsul Amri Baharuddin

Bangi
31 January 2014

Unity, Cohesion and
Reconciliation: One Country,
Three Cherished Concepts
Understanding Malaysia and its diversity
Former colonised countries like Malaysia and

Indonesia continually face the challenge of
unity in diversity. Generally, this diversity
phenomenon is a point of focus for general and
academic discussion. This phenomenon points to
differences and is often labelled as unique.
Indonesia and Malaysia did not actually have

a choice in this matter. This plural situation was
not a matter of choice but was forced upon them
by historical events resulting in the formation
of a plural society in the colonisation era. This
matter has been discussed and debated widely in
the general mass media and academic writings.

2 | UNITY, COHESION AND RECONCILIATION
Thus, plurality in Indonesia is contained

in the words Bhinneka Tunggal Ika, that is, the
motto of Indonesia meaning unity in diversity.
The principle is embedded in the Pancasila or
the countrys guiding principles. In Malaysia,
plurality is declared proudly and put to lyrics in
the song Malaysia Truly Asia and in the song
1Malaysia.
What is even more interesting and seldom

mentioned is the interpretation of plurality and
the form the phenomenon of plurality takes.
In daily discussions and academic discourse
in Indonesia and Malaysia, the phenomenon
of plurality demonstrates three traits: positive,
conflicting and the ideal.
The Positive Trait arises from diversity

that is proudly articulated, celebrated and
commercialised. Billions of ringgit may be
raked in from selling this diversity through
programmes such as Visit Malaysia Year 2014.
This revenue contributes directly to the economy

UNITY, COHESION AND RECONCILIATION |3
of the country. Therefore, we invest hundreds of

millions of ringgit to celebrate and support the
efforts that carry the image and promote the
positive trait of this diversity.
The Negative Trait that manifests alongside

this diversity is due to differences found in society
such as ethnicity, religion, language, culture and
worldview. Each difference has the potential to
SITUATION TO AVOID: Slander and pitting one

against each other.

cause conflict, disagreement, slander, discord and

dissention that is fanned by rumour-mongering.
Prejudice and stereotyping continue to create
heated emotional outbursts liable to reduce
rationality, increase tension, threaten harmony
and undermine stability.
Even though diversity poses such a
challenging negative trait, the funds that are
allocated by the government, for example, are too
little to examine and understand the problems
in greater detail, as compared to the funds for
celebrating this diversity in its positive trait.
The Ideal Trait arises from the diversity
phenomenon at an emotional level, that is, a
longing and aspiration for the most ideal type
of unity, that is, unity in uniformity, or unity in
union. This idealistic desire is often repeated in
the speeches of politicians and leaders as well
as in the lyrics of patriotic songs that is, one
country, one nation, one language. Whereas we
are all aware that which actually exists is unity in
diversity and diversity has three traits.

SITUATION TO PUT INTO PRACTICE: Coming together and

helping each other regardless of race and religion.

The significance of articulation of

psychological longing and desire for unity
in uniformity being continued
We continue to desire unity in union because it is an

emotional and psychological state from which great
desired hope emerges. Whoever articulates unity in
uniformity knows it is a cherished expression that
is powerful, even though it remains an ideal or
even a figment of the imagination. Nevertheless,
this expression is politically effective and of value.
It is useful in mobilising strong support from the
people towards an agenda or interest, whether the
agenda is based on community, country, region or
even East-West relations.
Observe how the Muslim nation worldwide

has a united voice regarding the future of the
Palestinian people. Muslims regard it as an Islamic
struggle, a jihad. Millions of Muslims around
the world embrace and empathise with the ideal
community for the Palestinian people. The Muslim
majority countries worldwide continues to support
the political struggle of the Palestinian people.

They continue to support them with money,

sympathy and propagating their cause.
However, we know that not all Palestinian

people are Muslims. A small part of the
community is Coptic Christian, like Edward Said,
who is a Palestinian scholar renowned for his book
Orientalism. There are also Druze, a sect of the
Ismaili Shiah. Another small group are Samaritans,
a sect of Judaism. The Palestinian peoples political
struggle is a part of their secular nationalism, not
a part of the Muslims jihad. They are part of the
Arab people and not all are Muslims.
However, the idea of uniformity is

uniformity greatly affects Muslims worldwide
making them feel they are of the same religion,
same spirit, same mind and same struggle with
the Palestinians. Although they are of the same
religion with the majority of Palestinians, but they
do not share the same religion with Palestinians
who are Christians, Druze and Samaritans.
Therefore, their same spirit, same mind and

same struggle empathy with the Palestinians,

Muslims and non-Muslims alike, is similar to
psychological unity that is secular in nature.
The reality in understanding the diversity

concept
The present standing of the diversity concept and

its reality in Malaysia and Indonesia is, as mentioned
above, that unity in diversity and diversity at one
and the same instance bring about three traits:
positive, conflicting and the ideal (based on the
unity is uniformity concept). What proves to be
difficult for analysts of the diversity phenomenon is
that these three traits are simultaneously embraced
and appreciated by various groups and levels of
society in Indonesia and Malaysia.
Furthermore, the people are caught up

in the rhetoric of these three traits, that is,
positive, negative and the ideal. They revolve
and spin around the cycle of the Society-State-
Market Nexus. Therefore, diverse traits regarding

diversity are not so simple to channel or to

correct as they are internalised and appreciated
by all levels of society; from those in the highest
position to the grassroot level, from towns and
villages, young and old, men and women, living
inside or outside the country.
The question now is how to understand this

subject better
It is possible to separate these traits analytically,

even though it might prove difficult to implement.
In reality, they continue to mix, blend and integrate
in the daily use of language and behaviour of all
sectors of society.
The example of Malaysia
The Malaysian government through the Ministry

of Tourism and Culture Malaysia (KPKM) has
organised on a grand scale and spent billions
to showcase the positive trait of diversity in
Malaysian society. Visit Malaysia Year 2014 is
a concrete example of this approach. There are

many other Malaysian government projects that

showcase the positive trait of diversity undertaken
by the government itself with the private sector.
The Prime Ministers Department of

Malaysia, specifically the National Unity and
Integration Department Malaysia ( JPNIN)
under the Minister himself, generally looks at
diversity from the angle of a negative trait and
focuses on matters related to conflict, division
and tension whilst working hard to seek solutions,
such as through the Neighbourhood Watch
project (Rukun Tetangga), creating the Societal
Stress Index and such like. Government funds
invested to solve conflicts in Malaysia, pertaining
to research and practical action, is very small
compared to the expenditure for Visit Malaysia
Year 2014 because the former does not bring
economic returns. This is extremely disappointing,
especially when the NATIONAL UNITY AND
INTEGRATION slogan is continually being
proclaimed.

UNITY, COHESION AND RECONCILIATION | 11
The Prime Minister of Malaysia himself

declares the diversity trait as a desired trait
through the 1Malaysia concept with the slogan
People First, Performance Now that has now
SITUASI TO PUT INTO PRACTICE: The governments

sensivity to the needs and hardships of the people.

been changed to endless possibilities. Both are

statements expressing hope and desire that unity
is uniformity and each concept suggests a situation
without a conclusion or an end, as in the phrase
endless possibilities.
It is not surprising that there exists a mixed

view, stand and action relating to the three traits
of diversity: positive, negative and the ideal.
The diverse nature of this voice is extremely
challenging to the point where any effort towards
bringing about UNITY in Malaysia yields divided
action and reaction; there are those who support
it, those who dispute it, those who oppose it and
those who ridicule it.
The purpose of this booklet
The intention of this booklet to analyse in greater

detail and more depth a number of matters that
have hitherto been mentioned, specifically on
diversity in diversity. What is the implication
of this situation towards the national unity

SITUATION TO PUT INTO PRACTICE:

Filtering out negativity as much as possible.

project of Malaysia? By providing an analysis

that we believe is clearer, it is hoped that we are
able to build a collective understanding on issues
and problems and, if necessary, seek a middle path
towards national unity.
To implement this task, like a surgeon who

needs instruments for an operation, we also
need an analytical instrument that is sharp
and effective to arrive at a logical analysis that is
easy to understand. Thus we present an analytical
instrument known as EOM (Epistemology,
Ontology and Methodology).
The strength of this approach lies in its

ability at one instance to reveal many ideas based
on behaviour, opinions and remarks used by
members of the community regarding a social
phenomenon, such as unity and diversity.
Epistemology is termed as the basis and

origin of knowledge. This instrument is used
to understand the discovery of an idea towards

behaviour, opinions and remarks based on

a social phenomenon that is intended to be
analysed and understood.
Ontology is termed as a real situation

experienced by a society and its members, and
acts as a mirror that reflects behaviour, opinions
and remarks about a social phenomenon, in the
form of concrete action or behaviour.
Methodology is termed as a method of

intensive scientific analysis. It is an instrument
utilised to prove the validity and behaviour
patterns linking idea and action that appear in
the form of behaviour, opinions and remarks
regarding a social phenomenon.
The epistemology, ontology and

methodology link that is incorporated in the
EOM approach is deemed the most suitable to
break through the analytical impasse experienced
by analysts and policy makers in understanding
that various traits of diversity exist in the unity
in diversity concept itself.

In other words, the key analytical challenge

for analysts and policy makers in Malaysia is how
to effectively define in an easy to understand
manner the existence of diversity in diversity in
Malaysia.
Therefore, the following is presented as an

example taken from the experience of analysts at
the Institute of Ethnic Studies (KITA), Universiti
Kebangsaan Malaysia (UKM) in their efforts to
fathom the diversity phenomenon in Malaysia.
One Country
Malaysia openly declares that it is a state with a

unity in diversity society. This acceptance is based
on the assumption that diversity is a threat to unity,
especially since the occurrence of the bloody tragedy
of 13th May 1969. Diversity in the economic field,
that is, the ethnic identity in economic activities
(Malay farmer, Chinese trader, Indian plantation
worker), and the differences and economic gaps
between the ethnic Malay and Chinese were so

SITUATION TO PUT INTO PRACTICE:

Instil loyalty to the country.
wide that they caused tension, friction and lastly

could be said to be the cause of open conflict.
Since that time, UNITY is a slogan, spoken

and desired, and enshrined as the last objective
of the New Economic Policy (DEB) that was
formulated and launched in 1971. In other
words, the fact that diversity exists as three
traits, it cannot be denied, however consciously,

the Malaysian governments emphasis is

towards UNITY. The people must be united
in facing diverse challenges that are expressed
in various concepts such as social composition,
heterogeneity, multi-ethnicity, multiculturalism,
multiracialism and such like.
Evidently, UNITY that has been stated and

desired since 1971 has still not been achieved
after more than 40 years. Till now the slogans
National Unity, National Integration, Malaysian
Race and 1Malaysia continue to be propagated,
sung and spoken about in the mass media.
Hundreds of studies and writings have been done
to break through this dead end, as if it has not
been achieved.
However in the said period, even though

Malaysia has not achieved UNITY, Malaysia
still is applauded, and even made a role model at
the global level, due to its economic prosperity,
political stability and harmonious ethnic relations.
From President Bush Senior, to President

Bush Junior and now President Obama, each

has spoken of Malaysia as a model Muslim-
majority country.
If there is no UNITY, what actually exists
What has actually been experienced by all levels of

Malaysian society over the past 40 years? Clearly, the
Malaysian experience is not one that is simple for
us to express, not unlike a Malay phrase that means
like a dumb person who dreams, he is able to feel
but cannot articulate his dream. In other words,
Malaysia does not have a label or words to express
and conclude this experience, which has been said
to be a model for certain other countries to follow.
In fact, what Malaysia has experienced all this while
has not been unity but social COHESION.
The meaning of social COHESION
Social cohesion is a situation where there is peace,

stability, prosperity and wellbeing in a society,
specifically one which is multiethnic, because there

exists a strong social bonding built over many years

based on at least five prerequisites such as follows:
1. a high level of materialism, such as

having a medium to high quality of
living index;
2. access to facilities that will guarantee

and protect the quality of living and
social mobility;
3. a social structure that is stable, peaceful

and safe;
4. a living interaction between multiethnic

citizens based on ties through positive
mutual relationships;
5. an existing positive effort aimed at the

total involvement of all quarters in
mainstream activities.
A scenario that promotes a lasting social

cohesion can be illustrated as follows: even
though there exist differences, contradictions,

contestations and conflicts in the society, if

its members are willing to negotiate with
a give and take attitude to bring about
consensus, compromise and tolerance with an
accommodating spirit, even strive to build up
harmony and various forms of social alliance,
social cohesion will continue to blossom
and be strengthened.
In other words, if we look again at the

situation in Malaysia, despite it has not achieved
the unity dreamt of, Malaysia and its plural
society have actually succeeded in establishing
relationships based on cooperation between the
different ethnic groups, share cultural activities
and exchange cultural elements with each other
for more than 60 years, enjoyed economic
development and a medium to high quality of
life, built up firmly since the 1970s.
Seen not only from the aspect of politics,

social or culture, the establishment of close
relationships already existed and materialised

in the economic cycle and trade that made

Malaysians, regardless of ethnic group, strongly
interdependent due to daily economic activities,
or due to the supply chain. As an example, the
supplier may be Chinese, Indian, Iban, Kadazan
or Malay trader. The worker may be from a
different community.
Thus, social cohesion in multi-ethnicity

means economic, political and social interests
are always nurtured and bonded by daily needs.
Malaysians will not sacrifice this social cohesion
just to ensure all quarters win.
Open and violent conflict does not occur

in Malaysia, but it cannot be denied that on the
other hand what often occurs is verbal conflict
or argument, or exchanges of heated opinions
among people. There are instances where this
happens openly but mainly are restricted among
individuals or in groups over tea at the caf, in
social receptions, on the Internet and in blogs. The
subject matter of such heated exchange is issue-

based, like insufficient salary, high cost of living,

inefficient public transport, limited education or
work opportunities and so on.
It is often found that these incidents

of heated exchange are a form of voiced
SITUATION TO AVOID:
Disputes in public.

dissatisfaction of ethnic grievances. However,

when we examine most of the issues closely it is
found that which each ethnic group voices out
does not differ much, only the context indicates
ethnic-based concerns. Therefore, even though
what is said is ethnic-based, in fact the issues
raised such as social, educational and economic
ones are general in nature.
Many such issues are related to social mobility

opportunities, that is, climbing the ladder of
success, touching on issues like dissatisfaction with
the education system, distribution of economic
and employment opportunities that not only
impact one particular ethnic group but have a deep
and wide-ranging impact on every level of society.
The question of issues that raise

dissatisfaction have a basis that will cause
hate amongst ethnic groups
Actually, what is more often raised by certain

quarters is no more a question of social mobility,
but primarily a chain of issues that have been raised

by young, urban middle-class professionals who live

a comfortable life and possess social standing and
spare time. They often fight against environmental
destruction, for human rights, civil community
issues and against an electoral register with many
errors. These issues actually have an economic
dimension, because they become part of a political
commodity that is traded as part of business activity
in advertising, specifically in terms of branding.
What is of further interest is the fact that

the voicing of such issues occurs in times of
peace and prosperity in Malaysia, not with
violence like an Arab Spring or a Tom Yam
Spring in Bangkok, where many lives have been
sacrificed. What is happening in Malaysia is fully
democratic in terms of form and atmosphere that
allows heated exchange of issues.
However, sometimes there are those who use

a highly aggressive tone when voicing out issues
that are at times replete with ethnic stereotyping
and prejudices.

SITUATION TO AVOID: Preconceived nations and

negative perceptions of others.

What can be understood from this

explanation?
In short, the social cohesion experience in Malaysia

is not the UNITY that is dreamt of. It acts more
like a prerequisite level before UNITY is achieved.
It is clear that there is a series of contradictions that
need to be resolved. From analysis by KITA-UKM
these contradictions can be categorised into eight
key factors:
1. ethnicity
2. religion
3. social class
4. education
5. language
6. generation, young or old
7. gender
8. political federalism
9. space, urban-rural

The above nine issues each contain dozens of

minor, insignificant issues, that if blown up will
become reasons for argument. People may argue
and debate on minor matters and it becomes
extremely easy to create contradictions in the
nine issues above. Each contradiction is full of
specific challenges to be resolved, whether they
have happened over a long time or have just
emerged or perhaps may emerge. This cannot be
avoided in a multiethnic plural society.
As an example, the issue on the use of the

word Allah has continued for more than four
years amongst the public and received attention
ranging from leaders to the grassroot level. The
same applies for education. The Education
Development Plan 20132025 may also give rise
to criticism and reservation on its implementation
and aims. The issue on the use of the Malay
language in education and the economy continues
to be debated. The relationship between states and
federal government is still not stable especially
when tied to oil royalties, for instance.

What is the process of seeking a solution to

these contradictions?
The solution process to each contradiction, be

they big or specific, has occurred over a long
time in Malaysia, since before Independence
(Merdeka), through the B&N Formula (BN does
not stand for Barisan Nasional or National Front),
but for Formula of Bargaining & Negotiation.
The principle and initiative for B&N forms the
basis of the RECONCILIATION of Malaysia
till now.
In other words RECONCILIATION

is for all levels of society, not only for before
Merdeka but is still being practised until now.
This effort cannot stop because the characteristic
of diversity contains the potential for conflict
and has commercial value as well. Therefore,
the government should focus on this matter. In
other words, Malaysia is a work-in-progress,
therefore it has to be watched over closely like a
juggling act.

A large number of countries in the world

yearn for UNITY. Since it is difficult to achieve
and takes a long time, therefore all efforts
made can only bring COHESION, which
is considered a level before or a prerequisite
for UNITY. At this level, many matters must
be resolved because of various contradictions
contained in COHESION. These efforts act
as the RECONCILIATION process. This
process will not stop, because as long as there is
diversity, efforts towards RECONCILIATION
must continue.
Three cherished concepts
If we reflect comparatively, especially amongst

countries that have been colonised before and
have a plural society, from the OEM approach,
the concept of unity in diversity lays the basis of the
epistemology of the society concerned. Its biggest
challenge from the aspect of ontology is how to
interpret and resolve diversity challenges, whether
abstract or concrete. To find a solution requires

a methodology that is clear and comprehensive.

It must begin by identifying the relevant
analytical instrument, the key concept that must
be described and the steps to be implemented
in detail, and short-term and long-term steps
to be taken.
The three cherished concepts of unity,

cohesion and reconciliation are a starting point to
reflect and arrange all that is complex and diverse
in the sociological imagination related to a plural
society. Using these three cherished concepts as
a large framework, we are able to analyse one
by one the social, economic, political and other
issues that challenge people in society.
For a society that is burdened with natural

catastrophes such as tsunamis, active volcanoes,
tornadoes, forest fires and huge floods, these
cherished concepts are required to form the
basis for rehabilitation, since rehabilitation is
not only physical in nature but also affects an
individuals mental state and emotions, and is

also sociological because it involves all members

of society as a group or collectively.
Especially so for a country that is plagued
with bloody political crises that results in the
loss of lives, or a country that is in the midst of
a minor or major revolution by its people who
are angry and dissatisfied. Definitely in such a
situation the first step to take to a return to peace
is to forge agreements, specifically in the form of
reconciliation that evidently must be based on a
framework like the B&N Formula.
From the point of view of methodology, this
connection of three cherished concepts acts as a
form of heuristic device,1 but not according to
natural physical laws such as the Laws of Gravity
in physics. The nature of a heuristic device is
conceptual, abstract and like that of an academic
model used as an aid to understanding a complex
1 A conceptual framework that is constructed as an

analytical tool to aid in detailed analysis and the forming
of an understanding of social phenomena, and utilised
ultimately to attain a solution by means of implementing
several practical strategic actions.

social and physical phenomena that may require

a way to solve central and peripheral problems.
In the field of social science, the concept

of social structure is a heuristic device created
and utilised to define and analyse several
aspects within society that produce patterns and
regularity, especially in the daily role and
Action of each individual as a member of

society. How then does the accumulation of this
behaviour shape society as a social collective that
is dynamic in character? In this aspect, social
structure is not rigid and inflexible, in fact, it is
easily changed and mouldable, suitable to the role
and behaviour of mankind itself.
Therefore, the same applies to the

characteristic of the connection of the three
cherished concepts, central to the topic stated
here, that is, unity, cohesion and reconciliation,
which remains a heuristic device that can be
applied towards understanding a plural society or
that which is classified under it.

The sufficient justification or otherwise

to solely understanding certain devices in
order to scrutinise and understand a society
like Malaysia
In conclusion, it should be emphasised that this

is only the beginning. In the effort to analyse and
unravel various global and local problems, we
require several heuristic devices or models that
are of help. The following are two examples of a
heuristic device or model framework to analyse the
situation in Malaysia.
Example 1: Looking at social reality from two

different angles
In studying the power politics system and hierarchy

in Malaysia, a heuristic device known as the two
social realities model (authority-defined and
everyday-defined) has been applied many times.
This model emphasises the difference in perspective
and stand of the side of those who have power and
authority, and on the other side ordinary people,
about exactly the same issue.

We can understand this better if we look

at how the definition of a Malay differentiates
between the angle of the person of authority and
the angle of the ordinary person; one is more
fixed, the other is more flexible.
The Federal Constitution, in Article 160 (2),

defines a Malay as follows: A Malay is the one
who professes the religion of Islam, conforms to
Malay customs, speaks the Malay language.
This is the view and stand from the authority-

defined angle or the authority in charge, which
is enshrined in the constitution and used in
policy development, such as the New Economic
Policy (DEB), allocation for the Malay Reserves
Enactment and several other fields in government,
at federal and state level.
Whereas from the everyday-defined angle,

that is, from the angle of the ordinary Malay,
they may speak in any language they wish, wear
whatever they feel comfortable in, eat whatever
they like, be it Chinese or Indian food, watch

MTV entertainment, Indian films and such like,

as they wish. Therefore, each Malay may is free
to act as they wish to daily and is not bound to
adhere one hundred per cent to the provisions in
the Federal Constitution.
Example 2: History for all
The latest heuristic device to understand and

appreciate Malaysian history is named History for
All. The subject of history that is taught in schools
currently is based on a concept framework whereby
history is about the history of winners and losers,
heroes and villains.
This historical approach mirrors the

experience of European colonialists whilst
waging war amongst themselves in Europe,
implementing a diplomacy process to improve
relations between warring factions based on
civil war political history. In Malaysia, during
the colonial period commencing from primary
school to secondary up to university, this was

the historical approach that the teaching and

learning of history was based on. This historical
approach was considered exclusive because it did
not take into consideration various matters that
shaped the history of a society and country.
Another historical approach was developed

by a group of French scholars in the 20th century,
who defined history as social history. This
means that which is history is not only about
studying those who win and lose, or heroes and
villains, but instead the history of all citizens.
Such history is considered inclusive. It means
that the contributions of the Malays, Chinese,
Iban, Kadazan and Orang Asli all have equal
importance even though they play different roles
according to different intensity. This also includes
science and technology, religion and other
matters in the historical content that is inclusive
in nature.
This model of history is known as History

for all because no person in any society should be

left out of the historical narrative of their country.

This is very important to show that justice is not
only in economic distribution, but even in the
way history is narrated and written.
Understanding that we need accurate

knowledge and information to fathom and
understand society is the first important step for
a multi-racial country like Malaysia to continue
living in peace and harmony.
To make assumptions and reach conclusion,

on matters without deep understanding could
harm a country like Malaysia. It is extremely
easy to give rise to chaos when anger resulting
from a certain issue is fanned with communal
hatred. Perhaps there are those who wish to see
a communal time bomb explode in Malaysia.
Their desire will remain just that, because
Malaysians are sufficiently mature to prevent
communal sentiments becoming a daily agenda.
Each Malaysian has their own agenda to direct
their own social mobility; one which is much

more important in advancing the lives of their

family members and their standing in society,
rather than becoming a pawn of those who wish
to advance their own self-interests and racism,
which could result in conflict.
Therefore, efforts towards reconciliation

must be the key agenda of the nation and should
be understood by all sides. This reconciliatory
effort will help the country to develop in a more
balanced manner and will bind social cohesion
towards achieving our dream to attain unity. To
achieve all these, we must continue to manage
properly the peace and communal reconciliation
that has been attained in the country till now.
Efforts to monitor the level of communal relations
in the context of their behavioural patterns should
take into consideration the quality of life as well
as views and perception of the people on national
policies. This should be implemented. If it has not
yet been carried out by the government, it is not
too late for us to begin. This effort is important

to help us understand Malaysian society in the

context of the EOM framework, which was
explained earlier in this booklet.
It is only with a deep and committed

understanding by all quarters that Malaysia will
continue to drive forward to become a high-
income country. It is meaningless for the country
to become a high-income country if its people
are submerged in contention and drowning in
conflict. Therefore, each of us must play our own
role. The preparation of this booklet is a small
contribution towards helping us all to understand
Malaysia and its complex society much easier.
Hopefully this effort receives His blessings and
Malaysia is protected by God Almighty.

Perpaduan, Kesepaduan, Penyatupaduan (BI)

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07 Perpaduan, Kesepaduan, Penyatupaduan (BI).

indd 1 07/05/2014 02:50

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 3 07/05/2014 02:50

Jointly published by:

INSTITUTE OF ETHNIC STUDIES (KITA)

First published in 2014

National Library of Malaysia Cataloging-in-Publication Data

Shamsul Amri Baharuddin, 1951-,

Printed in Malaysia by:

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Introduction ........................................................... vii

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What can be understood from this explanation? ... 27

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T HIS booklet was originally presented in

The majority who attended and read the

Mr Anis Yusal Yusoff, a loyal friend and

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 7 07/05/2014 02:50

of the need for a translation to enable more

Hopefully, readers of English, Mandarin

I feel that Malaysia as a multi-racial country

Nevertheless, the world continues to

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 8 07/05/2014 02:50

If we observe this from the approach of the

However, life is not plain sailing in Malaysia

Before this can be achieved, we need to

It is hoped that the effort to publish this

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 9 07/05/2014 02:50

Hopefully, Malaysia will continue to enjoy

I hope you enjoy this book.

Shamsul Amri Baharuddin

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Understanding Malaysia and its diversity

Former colonised countries like Malaysia and

Indonesia and Malaysia did not actually have

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Thus, plurality in Indonesia is contained

What is even more interesting and seldom

The Positive Trait arises from diversity

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of the country. Therefore, we invest hundreds of

The Negative Trait that manifests alongside

SITUATION TO AVOID: Slander and pitting one

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cause conflict, disagreement, slander, discord and

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SITUATION TO PUT INTO PRACTICE: Coming together and

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The significance of articulation of

We continue to desire unity in union because it is an

Observe how the Muslim nation worldwide

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They continue to support them with money,

However, we know that not all Palestinian

However, the idea of uniformity is

07 Perpaduan, Kesepaduan, Penyatupaduan (BI).indd 7 07/05/2014 02:50

same struggle empathy with the Palestinians,

The reality in understanding the diversity

The present standing of the diversity concept and

Furthermore, the people are caught up

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diversity are not so simple to channel or to

The question now is how to understand this

It is possible to separate these traits analytically,