FINAL ASSESSMENT

SUBJECT CODE MPU 2333

SUBJECT TITLE CULTURAL DIVERSITY IN MALAYSIA

SESSION III, 2022 (OCT - DEC)

LECTURER NAME AIMAN MUQRI BIN AHMAD SHUKRI

STUDENT NAME MUHAMMAD ALIF BIN OMAR

ID 1220904376

PROGRAM DMTM ( SEM 1A )

(All above to be filled in by student)

Declaration (to be filled in by student)

I, __________MUHAMMAD ALIF BIN OMAR________________ hereby certify that this

assignment report is my own work and not copied or plagiarized from any sources. I have
referenced the sources from which information is obtained by me for this assignment.

SECTION A
INSTRUCTION: Answer ALL questions in the answer booklet.
__MUHAMMAD ALIF BIN OMAR_
Signature Date 5/12/2022

EXAMINER ACKNOWLEDGEMENT

1st Examiner

2nd Examiner

Weightage

Total mark (%)

QUESTION 1
First , in Malaysia, racial harmony is practised as national harmony, which is characterised
by the peaceful coexistence of its citizens from different ethnic backgrounds and religious
affiliations, such as Malay, Chinese, Indian, and other indigenous tribes, under the full
commitment of the government. Sense of belonging to their national identity founded on the
federal constitutions and Rukun Negara, or The National Principals . (Rahman, 2021)
Second, The government and NGO (Non-Governmental Organization) take action by
educating the populace, organising campaigns, and fostering social interactions among them
to develop this national unity among the many ethnic groups.The establishment of Festive
open houses, the 1Malaysia concept, and cultural fairs are just a few of these thoughtful and
useful efforts.(Rahman, 2021)
Third , a cultural fair is a method for using culture to encourage unity in Malaysia. The
cultural fairs are held to promote and improve cooperation, solidarity, and tolerance among
the many ethnicities.(Rahman, 2021)
And then , the 1Malaysia idea is utilised to promote political stability, economic expansion,
and social advancement for all Malaysians. This 1Malaysia concept has eight principles,
including the culture of high performance, precision, knowledge, creativity, honesty,strong
character, devotion, and wisdom. Here, the government has committed to implementing a
transformation programme as its core objective based on the methods and philosophy of
1Malaysia, which emphasises the adage "people first, performance now." The ideals that
were instilled have been steadily applied throughout Malaysia up until the present, even
though not all of them have been successfully adopted and practised.(Rahman, 2021)
Lastly , religion can help to promote unity through dialogue between groups with different
belief systems, ethnicities, cultures, and civilisational backgrounds. Though it is a positive
and welcome development, Malaysia's emphasis on moderation is still top-down.That
requires continuing reliance on executive authority. It may have served the interests of the
ruling class, but it has encouraged long-lasting, sustainable unity among the populace.
(Rahman, 2021)
QUESTION 2
In artiche 3 , first the provisions of the Constitution were initially incorporated not with the
intention of enforcing Islamic law or turning this nation into an Islamic state but only for use.
Only at formal occasions, such as reading prayers on important national holidays.Second ,
Islam is still far from what it should be, even if one were to refer to the Malaysian constitution
as a constitution yet, certain of its articles are highly compatible with the will and spirit of
Islam. Although the original intent of this provision was not to transform this nation into an
Islamic one, III it nonetheless provides a broad overview of the leaders' and citizens'
concerns at the time about keeping Islam as the official state religion, which was in line with
the Malays' longstanding commitment to the faith and the will of the struggle. Third ,the
British have never challenged how highly regarded Islam is in the Malay society. Because of
the interpretation, not even the British, who were in charge of Malaya, dared interfere with or
disturb the Malays' religious concerns.It is a Malay communal custom, they say. They take
this move because they don't want to hurt the feelings of the Kings or the Malays.The British
behaved in a manner that suggests that they were trying to preserve their "excellent"
standing (relationship) with the Malays. Perhaps they are aware that Islam has been
accepted as the official religion of the Allied and Unaffiliated Malay states.(Bahrom, 1999)
In article 11 , Subject to Clause , everyone has the right to declare and practise their religion
as well as to spread it. Second , no one shall be required to pay any tax on the
earnings.which are expressly set aside, either entirely or in part, for the interests of a religion
other than his own. Third , every religious organisation is entitled to the following rights: (a)
the management of its own religious affairs and the establishment and maintenance of
institutions for religious or charitable purposes and the acquisition, ownership, and lawful
management of real estate.And then , state law and federal law may control or impose
restrictions on the spread of any religious theory or belief among individuals in the Federal
Territories of Kuala Lumpur and Labuan. Lastly , perhaps the best way to understand the
level of protection provided for religious freedom in the Federal Constitution is to compare
the language used.(Thomas, n.d.)
Question 3
First ,by paying local leaders who support the centre, the central authority maintains
influence over local leaders. The second involves the leader intervening in the middle.Any
state leader who refuses to work with the central government is put under pressure by the
centre. In the event that state leaders reject centralised power, the third option is direct
involvement, which entails the declaration of an emergency and the assumption of state
administration.
Second, the research design used in this work is qualitative. Aspers and Corte18 claim that
qualitative research is a structured method of non-statistical enquiry (non-statistical inquiry)
to explain researched social phenomenon This article uses descriptive research
methodologies to examine social phenomena related to juridical difficulties in federalism
politics and the problem of ethnic harmony (explanatory research studies). This method can
aid in creating a causal explanation (causal explanation) about the causes and effects of a
social event.
Third ,the ethnicity can therefore be given a normative perspective through federal political
culture, particularly in Malaysia, where federalism is practised. This is consistent with both
the optimistic and pessimistic views of multi-federalism. As a result of . An important
requirement for Malaysian federalism is to shift his attention to the issue of ethnic cohesion
in order to create ethnic unity and political stability, rather than focusing on legalistic issues
in the matter of the division of powers between central and state governments, centralization
of central government power, and relations between the central and state governments, as
stated previously.
Lastly , Malaysia is a multicultural nation, although ethnic rivalry and violence still exist there.
Those who maintain that this is a conservative issue involving Malay dominance and non-
Malay demands are among them.And progressive religion, the controversy surrounding
Bumiputra and non-Bumiputra rights, and the question of Sabah and Sarawak's rights.
(Ahmad Tajudin & Mohamed Noor, 2021)
QUESTION 4
In physical ,different forms of movement unquestionably provide us joyful bodily
experiences. But surprisingly, there is a deafening silence on the topic in the literature on
human locomotion. There are three parts to this article. I start by outlining popular
conceptions of pleasure as they apply to physical activity in the social sciences and biology.
Second, I provide a brief history of physical exercise in modernity, which I characterise as a
de-pleasuring process. Third, I explore the bias against pleasure in the academic and in
public policy. In the conclusion, I suggest that in physical education, enjoyment could serve
as a foundation for disciplinary consistency.(Booth, 2009)
In emotion ,since the 1990s, emotional intelligence and emotional literacy have experienced
a boom in popularity, giving this topic fresh life. However, on both sides of the argument, it is
wrongly believed that the concept of educating the emotions is a novel one. By examining
discussions in nineteenth-century Britain about the appropriate places of passion, feeling,
and emotion in the classroom, in the context of debates about utilitarianism, religion, and the
role of the state, the current article recovers a piece of the history of emotional education
that has been lost to time. Considered and compared with more modern policy discussions
about "Social and Emotional Aspects of Learning" are the opinions of educationalists and
philosophers, such as Samuel Wilderspin and John Stuart Mill.(Dixon, 2012)
In spiritual ,comprehensive approach to teaching and learning is neglected, which is a
source of international concern regarding the performativity agenda in schools. The
promotion of children's spiritual, moral, social, and cultural (SMSC) development is required
by law in schools in England and Wales, but little is known about the preparation new
teachers receive from basic teacher education programmes. It is the goal of our initiative to
fill this knowledge gap. This report presents the results of a national survey's first phase,
which looked into trainers' methods of instruction and perceptions of SMSC's function in
elementary schools. According to research, trainers place a high value on SMSC, but only a
little amount of time is spent on it, and policy changes are seen as posing a security risk to
SMSC. According to the publication.(Adams et al., 2015)
In intellect ,as shown by the biographies of some of the greatest minds, "comparative
knowledge" is not only comprised of Wissenschaften but also frequently involves
Weltanschauungen that are gained from lived experiences. In order to do comparative
education, it discusses the conceptions of the "gaze" and the concepts of the Other and
Homeworld/Alienworld. The paper addresses the close connection between positional
knowledge and comparative knowledge within the framework of phenomenological thought.
(Kim, 2014)
 Refferences

Adams, K., Monahan, J., & Wills, R. (2015). Losing the whole child? A national survey of primary education
training provision for spiritual, moral, social and cultural development. European Journal of Teacher
Education, 38(2), 199–216.

Ahmad Tajudin, A. A., & Mohamed Noor, M. N. (2021). BUDAYA POLITIK FEDERAL: MEMIKIRKAN
FEDERALISME MALAYSIA DARI PERSPEKTIF NORMATIF. Jebat: Malaysian Journal of History, Politics &
Strategy, 48(2).

Bahrom, H. (1999). Perlembagaan: Isu Perlaksanaan Undang-undang Islam. Jurnal Syariah, 7(1), 79–96.

Booth, D. (2009). Politics and pleasure: The philosophy of physical education revisited. Quest, 61(2), 133–
153.

Dixon, T. (2012). Educating the emotions from Gradgrind to Goleman. Research Papers in Education,
27(4), 481–495.

Kim, T. (2014). The intellect, mobility and epistemic positioning in doing comparisons and comparative
education. Comparative Education, 50(1), 58–72.

Rahman, Z. S. A. (2021). Unity in Malaysia through religion and culture. International Journal of Innovative
Research and Publications, 1(2), 1–5.

Thomas, T. (n.d.). Freedom of Religion and Registration of Religious Groups. In The Journal of the
Malaysian Bar.