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©The Sun (Used by permission)
by Dr Lim Teck Ghee

I think most Malaysians who were present when our country gained independence in 1957, and who can compare the state of ethnic relations at that time with today’s sorry situation, will feel fearful about our country’s future 50 years from now if ethnic polarisation continues. I certainly feel this way, and these concerns apply not only to the distant future but also to present times.

Why and how have we come to this point in our country’s history in which we are regressing in national solidarity and cohesion – important aspects of our nationhood.

And is there a way forward?

Some hard facts need to be acknowledged if we are to deal with this issue rationally.

Firstly, we are comprised a large number of ethnic communities that are differentiated by history, ancestry, culture and language. The country’s ethnic diversity is reinforced by its religious heterogeneity, some of which is of increasing sensitivity and contention.

This phenomenon of a multitude of ethnic groups with diverse religious beliefs is part of reality; it is part of the Malaysian way of life and our national identity.

A second important fact is that ethnic identities are deeply held on to by the great majority of Malaysians. Can the passage of time bring about a decline in ethnic consciousness? In other parts of the world, we have seen ethnic consciousness become pronounced or ebb, depending on events and conditions in that particular region.

Malaysia will be no exception.

At the same time, a deeper sense of ethnic identity need not necessarily lead to greater conflict. Indeed, most Malaysians are generally tolerant. They accept the plurality of cultures and ways of life and are not stressed by co-existence with different ethnic groups.

Fifty years from today, can we expect our nation to be much more homogenous, comprising less ethnically-rooted groups? Present trends indicate the reverse. The likelihood is that we will continue to be a country with diverse communities holding on to distinctive ethnic identities.

It appears likely, too that only a small minority will be unconcerned with their ethnic identity or will have little sense of ethnic consciousness.

Will continuing ethnic consciousness stand in the way of the evolution of a Malaysian identity? Not necessarily. The work of many scholars has highlighted that ethnic consciousness is influenced by prevailing social and political dynamics and constructs.

This carries a number of implications. One is that the ethnic consciousness of any community or society, however deeply felt, is not fixed or unchanging. It implies that ethnic identity and consciousness can be enhanced or reduced.

The other is that elites who control the levers of power have an important – perhaps the dominant role – in determining the intensity of ethnic consciousness.

So what is the way forward in fostering a Malaysian identity given the intransigence of ethnic consciousness?

First, it is important to know what the pitfalls are. One is that ethnic consciousness, when taken to extremes, can become institutionalised in the ideology of racism which, amongst other beliefs, holds that:

1. Differences between races are innate and not subject to change.

2. Some racial groups are superior or inferior to others on the basis of genetic inheritance or culture.

3. Public policy should incorporate this understanding of human bio-cultural differentiation.

There have been recent episodes of the ideology of racism becoming part of state policy. In Nazi Germany, Rwanda-Burundi and Bosnia-Herzegovina, extremist ethno-nationalist sentiments associated with the ideology of racism have spawned horrific conflicts. These examples of the breakdown of multi-ethnic societies arising from notions of racial superiority and dominance hold lessons as we grapple with the challenge of building a cohesive nation.

There are other lessons observable from successful multi-ethnic countries. One is that those responsible for public policies must respect the multi-ethnic basis of the society and must manage it in a way that is adjudged to be fair and just by all communities.

A corollary is that there needs to be repudiation of racist actions or views in whatever form and wherever they emanate. There should be no exceptions to this rule. Public odium is necessary to drive home the point that Malaysians generally – and those who wield power specifically – will not condone provocative forms of ethnic chauvinism that are based on concepts of inherent superiority or that are intended to incite ethnic audiences.

It is bad enough when political and legal disincentives penalising ethnic demagogy are ignored. It is worse when individuals and groups who play the racial or religious card appear to be rewarded.

Such a development can lead to a spiralling deterioration in ethnic relations. Unlike in some instances when a particular manifestation of extremist ethno-nationalism can be overlooked because it has been spontaneously ignited, premeditated outbursts of extremist ethnic nationalism are harder to ignore as they can bring permanent damage to inter-ethnic or inter-religious good will and trust.

So what are the options available to build a successful and harmonious multi-ethnic society?

Firstly, concerned individuals and organisations need to be pro-active in standing up for the legitimate rights of other ethnic groups. Experience has shown that expressions of solidarity and support coming from other ethnic groups are more effective than those coming from one’s own ethnic group in diffusing situations of inter-ethnic tension or crisis.

Secondly, we are not the only multi-ethnic country in the world looking for a way to manage ethnic relations and unite the different communities in a common national identity. In fact, there is a wealth of information and knowledge on policies credited with fostering better inter-ethnic relations in complex and difficult situations.

Some of these experiences have been codified into international conventions such as the United Nations Declaration on the Elimination of All Forms of Racial Discrimination which we have yet to sign. One of the provisions of this landmark convention which came into force in 1969 calls on state parties “to adopt all necessary measures for speedily eliminating racial discrimination in all its forms and manifestations, and to prevent and combat racist doctrines and practices in order to promote understanding between races and to build an international community free from all forms of racial segregation and racial discrimination”.

My one wish is that we do not wait another 50 years to signal to our own citizens and to the world at large our serious intention to improve ethnic relations. Let us begin immediately.

Dr Lim Teck Ghee is a social scientist.

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