Cross-Cultural Study of Sex and Gender Assignment

Cross-Cultural Study of Sex and Gender - Assignment Example It has been widely known that all of those given parameters contain provoking issues that affect the whole society throughout history. There is no excuse for all forms of societies around the world have one or more of those problems. Each problem has its own topics of debates among the societal members. The pros and the antis regarding specific issues take their stance by proving the other side as wrong. They present details to support their claims and arguments are sometimes placed in a book form where they show all of the details. They explain those arguments as much as they can and share those with other people. Though that may be the case, some books do not side with any argument as they try to objectively study, analyze and present the issues and the probable solutions from both sides. As mentioned above, those issues are very important to solve though they already exist for decades. One of those is the issue of sex and gender and how the society views it. As a topic, it is a broad and controversial concept with many issues deep within. The concept is not restricted to the view on the sex as an act pertaining intercourse but also includes genital health, pregnancy, gender orientation, gender equality, and many more. They are all important topics to be discussed since everybody is affected by one or the other. In the paper, three books are presented and are reviewed critically regarding the various issues in gender and sexuality in various settings. Each book tackles the different issue which is important to be disseminated to everyone to prevent oppression and negative effects. After looking deep into the issues, possible solutions are made and further studies can be done to strengthen the understanding and establish the solid answers to existing societal problems. The first book is entitled Fixing Men: Sex, Birth Control, and AIDS in Mexico written by Michael Gutmann based on the research he made in Oaxaca. He revealed some unfamiliar facts mixed with new findings regarding the role of men in reproduction as AIDS has become rampant.  Ã‚  

Stricter Penalties on First-Time Drunk Driving Offenders Essay Example for Free

Stricter Penalties on First-Time Drunk Driving Offenders Essay According to a study done by Mothers Against Drunk Driving, one in three Americans will be in an accident involving a drunk driver during their lifetime (Phong). Something needs to be done to address this matter considering the frequency of these accidents, the fatality of many of these accidents, and the accessibility of alcohol in today’s culture. An increase in penalties for first time offenders could significantly lower this statistic by encouraging drivers to not repeat their offense. Understandably, some people make mistakes and can correct them after their first offense. However, a larger number of people repeat this offense and are found driving under the influence or intoxicated after their first offense. Stricter penalties and punishments should be established for first time offenders because most drivers are inclined to repeat their offense, drunk drivers impact other people, and the current laws are ineffective. Stricter penalties need to be established to show drivers the importance of driving sober. First time offenders are incredibly likely to drive drunk again simply because they think they can get away with it. According to various studies, first-time drunk driving offenders are on the road anywhere from 88 to 500 times before they are caught in the act of driving drunk (Mejeur). To drunk drivers, it is worth driving drunk and running the risk of getting caught because they believe the chances of them getting arrested are close to none. This mindset needs to be changed completely. Intoxicated drivers need to understand that it is not worth the risk of driving under the influence. When deciding whether or not to hit the road under the influence, the punishments need to out weigh the benefits of driving intoxicated in the drivers’ mind. Mejeur reveals in another article that â€Å"5% of alcohol related fatal crashes involved drivers with more that 5 previous DWI (driving while intoxicated) arrests† (9). This means their first five arrests for driving under the influence did not deter them. Stricter penalties will encourage drivers to choose not to repeat their actions. Finally, â€Å"39% of the country’s drunk driving cases involved second time offenders, and 11% involved third and fourth time offenders† (Phong). Even after being convicted of a drunk driving charge, 50% of these drivers chose to drive on the roads drunk, endangering thousands of people. Clearly the legal system is not efficient in discouraging drunk driving after a driver’s first offense. This just shows that most first-time drunk driving offenders choose to drive under the influence of alcohol multiple times before getting caught, and even after, they choose to continue this incredibly dangerous behavior. Stricter penalties will deter drivers from getting behind the wheel under the influence. Since the actions of drunk drivers not only affect themselves, but they also affect others, there need to be more severe punishments for drunk drivers. In just 2004, 320 people were killed by drunk drivers every week, which is â€Å"roughly the equivalent of a weekly plane crash killing everyone on board. If that were the case, no one would fly and the public would demand change† (Savage). Many people are killed by drunk drivers, but the public has become so accustomed to hearing about drunk driving accidents, that no ones seeks to change this, because it has become the norm. The truth is that the number of people killed by drunk drivers has increased since then, yet there has been little change. When a drunk driver takes a person’s life, that person’s family must live with that decision the drunk driver made to get behind the wheel, for the rest of their life. When drivers drink and drive, they put thousands and thousands of people in danger. Their actions reach much father than they even realize. Of children ages 14 and under who died in a car accident last year, in 16% of these accidents had alcohol as a factor (Messenger 2). These are innocent children who find themselves either in the car with a drunk driver, or the victim of an accident with another drunk driver. If penalties were stronger for first time offenders, the number of innocent children whose lives are taken would drop. There are so many sad stories of people loosing loved ones to the poor choices of drunk drivers. In a story published by The Washington Post, Michael Pangle was arrested in 2002 for drunk driving and was released to the custody of a friend that same night. His friend drove him to his car where he went to another bar, got behind the wheel, and got into an accident killing himself and another driver; a father of three on his way home (Phong 3). Not only did Pangle lose his life, but he also took the life of a father of three; a husband to their mother. The family will have to live with this loss the rest of their life. The actions of drunk drivers can affect innocent people for the rest of their life. Laws need to be made to try and prevent this irresponsible behavior. The final reason to enforce stricter penalties is that the penalties in place now have little to no affect on the drivers and often fail to do any justice. Pam Louwagie found that ? of drivers pulled over by a police officer decline to take a breath test which results in a suspended license. Failing the test means losing your license, facing a drunk driving conviction, fines, and potentially jail time. Drivers’ auto insurance jumps, jobs can be in jeopardy because they now have a prior offense on their record (3). The choice is clear for a driver pulled over that has been accused of drunk driving. The penalties for refusing the test are a lot less severe than taking the test and failing. According to findings by Joe Mahr, â€Å"When drivers refuse to take a breathalyzer test, the law allows them to appeal the one-year suspension in civil court. But most prosecutors bargain away the suspensions as part of plea deals in criminal DWI cases. The end result: Defendants admit to drunk driving and don’t miss one day of driving† (2). It is evident that drunk drivers have found a way around the legal system. It should not be that easy for drunk drivers to get off a charge and be allowed to continue driving on the roads. Even after putting so many people in danger, including themselves. Stricter penalties are a necessity. Another weakness of the legal system is at the trial and sentencing phase. If offenders do not show up for a trial, a warrant is issued. However, people on warrants are rarely tracked down unless they are involved in another crime (Mahr 2). They can potentially avoid prosecution indefinitely. Many offenders know how to work the system to their advantage. The legal projection and punishments of drunk drivers needs to be reevaluated. Too many drunk drivers get out of being convicted of DWIs or DUIs and can continue to drive drunk, endangering many people. Since most drunk drivers are inclined to repeat their offense, the actions of drunk drivers affect on others, and current laws are ineffective, stricter punishments need to be established. The number of fatalities as a result of drunk driving is only going to increase if no action is taken, causing pain to thousands and thousands of people. This irresponsible act needs to be addressed because drunk drivers continue to get behind the wheel everyday with no regard for the law or those they put in danger. By demanding change and encouraging stricter punishments for first time drunk driving offenders, the number of fatalities will decrease and drunk driving will become less of a problem all across the nation.

Experiment to Learn the Amount of Iron in Iron Tablets

Experiment to Learn the Amount of Iron in Iron Tablets GABRIELA CARUSO KANDIR 1.1 What is Topic area you are investigating in to: Prepare and standardize a potassium permanganate solution and use it to determine the amount of iron (II) in iron tablets What is your title: Analyze the actual amount of iron (II) present in a tablet of iron supplement What is your Aim: Demonstrate if iron supplements have the adequate levels of iron (II) by studying if the claims in supplement bottles are correct or not. 2.1, 2.2, 2.3 Objectives: Measure the amount of iron (II) in supplement tablets through performing a redox titration reaction 2.1, 2.2, 2.3 Extraneous variables (contaminants): Permanganate solutions tend to decompose with time, causing a change in concentration. To overcome this variable it is important to standardizing the KMnO4 solution. Sulfuric acid should always be in excess to avoid insoluble brown manganese oxide (MNO2) formation. Introduction and/or rationale: Iron is a mineral that is naturally present in many foods, added to some food products and available as a dietary supplement. Ion is an essential component of hemoglobin, an erythrocyte protein that transfers oxygen from the lungs to the tissues. As a component of myoglobin, it provides oxygen to muscles. Iron also supports the metabolism and is necessary for growth, development, normal cellular functioning, and synthesis of some hormones and connective tissues. In case of iron deficiency the human body cannot make enough healthy oxygen carrying red blood cells (erythrocyte), and a lack of those cells is called iron deficiency anemia. Without healthy red blood cells it is not possible to transport enough oxygen through the body, and without oxygen there is fatigue. Exhaustion can affect everything, from brain function to the ability of the immune system to fight infectious. The daily requirements for iron depends o age, gender and overall health. Starting at adolescence, a woman’s daily iron needs increases. Women need more iron because they lose blood each month during their period. That is why the NHS advices women from ages 19 to 50 to get 14.8 mg of iron each day, while men the same age need to ingest only 8 mg. For the same age group the United States department of health and the Heart and stroke foundation in Canada recommends a even higher daily intake of 18 mg of iron per day. Most women will ingest their daily iron needs through their normal meat and vegetables diet. Some groups, such as vegetarians, pregnant women, or those with higher blood loss (blood donations, heavy menstrual periods, stomach or intestine conditions among other examples) may need iron tablets supplementation on top of their regular diet. This is due either because of a decrease in ion intake (diet) or absorption or there is an increase in the iron needs (such as pregnancy or breast feeding for example). An iron deficiency and consequent anemia will lead to signs of short of breath, fast heartbeat, cold hands and feet, craving for strange substances such as dirt or clay, hair loss, sores at the corner of the mouth and sore tongue. As mentioned before, in some cases of iron deficiency eating a diet that is high in iron-rich foods such as fortified cereals, read meat, dried fruit and beans may not be enough to give the required needs, in this case a doctor may recommend iron supplement, but unlike some supplements, when the subject is iron, more is definitely not better. Adults shouldn’t take any more than 45 mg of iron a day unless they are being treated with iron under close medical supervision. 2.4 Analysis of source material: Oxidation-reduction (redox) reactions are one of many chemical reactions. Redox usually involves the transfer of electrons. Titration is the volumetric measurements of a solution of know concentration when it reacts completely with a measured volume or mass of another substance. The analysis of present iron in a supplement tablet can be done by a redox titration reaction. Iron (II) ions can be ionized to ion (III) ions by potassium permanganate in acidic solution. For the redox titration reaction one of the most commonly strong oxidizing agent is used, the potassium permanganate (KMnO4). Iron (II) will be oxidized to iron (III) and the potassium permanganate will be reduced to Manganese. MnO4+8H++5Fe2+à ¯Ã†â€™Ã‚  Mn2+4H2O+5Fe3+ As the Potassium permanganate doesn’t require an indicator to signal the end-point of the titration, it has a unique advantage among titrants. In an acidic condition the deep purple solution of manganite ions is reduced to a very pale pink solution of manganese ions. This solution is so pale as to appear colorless when dilute and, in practice, the marked difference in color between these two oxidation states is useful as an end-point for this redox reaction. The manganite ion accepts electrons and is reduced to colorless Mn 2+ ions according to the following half-equation: The potassium manganite solution is added from the burette to the solution of the reducing agent and is immediately decolorized. As soon as the reducing agent is used up, the next drop of potassium manganite solution is not decolorized therefore coloring the solution as a pale purple color. The end-point is the first appearance of this purple color. The acid used to provide H+ is dilute sulfuric acid. Risk assessment: Name of the Chemical Risk incurred How to reduce the severity of the risk Disposal/Spillage KMnO4 Not Hazardous Not Hazardous Not Hazardous 3M H2SO4 Risk 4 for irritating eyes and skin. Casing severe burns to eye, skin and body tissues. If well handled the risk is low. Wear Safety Glasses Keep out of reach of Children, Keep container in a ventilated place In case of contacted with skin or eyes, rinse immediately with water and seek medical advice If ingested wash out month, apply artificial respiration if needed, seek medical help Avoid contact of the acid with water. As any strong acid it may explode and or produce corrosive fumes in (fast) contact with water Wash down the sink with a large amount of water In case of Spillage, liquid can be absorbed using sand adsorbent. This should be transferred to a suitable container and disposed as contaminated waste Iron Supplement tablets Not Hazardous Not Hazardous Not Hazardous 2.1 List the equipment and chemicals/reagents you would use to undertake your experiment: Potassium Permanganate Burette and Clamp with white numbering Iron sample (Iron supplement tablets- 3 different samples) Appropriate glassware 3M sulfuric acid (H2SO4) Magnetic stirrer 3 100- 150 mL beakers 2.1 How you would carry out the experiment including the use of equipment and what chemicals/reagents you would use? preparation of the Iron tablet sample: Clear three 100-150 mL beakers with soap and water. Rinse with several small portions of distilled water Directly into each beaker, weigh approximately 0.5 grams of iron sample. Add 15 mL of distilled water to each sample and stir to dissolve the solid Add 8mL of 3M sulfuric acid, to each sample. This step is needed to provide the hydrogen ions, which are required for the reduction of the permanganate ion. Titration of the Iron sample Potassium Permanganate: Obtain approximately 55 mL of the standardized potassium permanganate solution (KMnO4), and record the exact concentration of the KMnO4 solution. Prepare the buret by cleaning, rinsing and filling with potassium permanganate solution. Record the initial volume reading to the nearest 0.01 mL Titrate each sample to the endpoint (first appearance of permanent- at leat 10 seconds-, pale pink color). Record the final buret reading The mass of iron in each sample can be determined from the volume of KMnO4 required to titrate. This is possible through determining the moles of KMnO4 used, and a balanced equation. 2.1 How will you collect and record the data: data will be collected from the 3 samples in a table with the initial and final volume of titrate. A note on the exact concentration of the KMnO4 solution will also be present in the results sheet. 2.1 How will you Analyze results: The mass present in each sample will be determine through the calculation of the concentration of a reagent from the titration results. Results will be compared with the claims from supplement bottles to verify if the amounts are similar or the claims are incorrect. 2.1 How will you present your data?: Data will be presented with tables showing the amount of iron (II) in the three samples followed by a comparing graph of the quantities found in the tests with the claims in the iron supplement bottles. References: Reference List: Heart and Stroke Foundation (2015) Nutrients for women [Online] Available from: http://www.healthcheck.org/page/nutrients-women>  (Accessed on 22 April 2015) NHS (2015) Vitamins and Minerals- Iron [Online] Available from: http://www.nhs.uk/Conditions/vitamins-minerals/Pages/Iron.aspx  (Accessed on 22 April 2015) Centers for disease control and prevention (2011) Iron and iron deficiency [Online] Available from: http://www.cdc.gov/nutrition/everyone/basics/vitamins/iron.html  (Accessed on 22 April 2015) Webmed (2011) What You Need to Know About Iron Supplements [Online] Available from: http://www.webmd.com/vitamins-and-supplements/lifestyle-guide-11/iron-supplements?page=3  (Accessed on 22 April 2015) National Institute of Health (2015) Iron [Online] Available from: http://ods.od.nih.gov/factsheets/Iron-HealthProfessional/#h2  (Accessed on 22 April 2015) AQA (2009) 2 Inorganic Chemistry PSA10 Carry out a redox titration [Online] Available from: http://filestore.aqa.org.uk/subjects/AQA-2420-W-TRB-PSA10.PDF  (Accessed on 23 April 2015) A-level Chemistry web (2015) Redox titration [Online] Available from: http://alevelchem.com/aqa_a_level_chemistry/unit3.6/inorg01.htm  (Accessed on 23 April 2015) Collin College (2010) Determination of Iron in Dietary Supplement through Redox Titrations [Online] Available from: http://www.collin.edu/chemistry/Handouts/1412/Redox Titration Experiment.pdf>  (Accessed on 23 April 2015) Chemistry Lab Mouse A2 (2008) Practical: Determination of the Percentage of Iron in Iron Tablets [Online] Available from: http://sustainability.sellafieldsites.com/resources/labmouse/chemistry_a2/3204.php>  (Accessed on 24 April 2015) Northern Virginia Community College (2014) Chemistry 111 Lab- Redox Titration [Online] Available from: http://www.nvcc.edu/alexandria/stb/chm/111/111.08RedoxTitrationSpring2015.pdf >  (Accessed on 24 April 2015) Boundless (2014) Redox titrations [Online] Available from: https://www.boundless.com/chemistry/textbooks/boundless-chemistry-textbook/aqueous-reactions-4/oxidation-reduction-reactions-48/redox-titrations-248-1533/>  (Accessed on 24 April 2015) Winona State University (2010) Determination of Iron by Redox Titration [Online] Available from: http://course1.winona.edu/cmiertschin/213/inquiry_lab/exp10_fe_redox.pdf  (Accessed on 24 April 2015) Braemar College (2015) Internal Assessment Guidelines Unit Timeline [Online] Available from: http://vinkichemistry12.weebly.com/uploads/2/5/2/1/25219856/course_description_-_unit_3_2015.pdf>  (Accessed on 24 April 2015) Risk assessment services (2008) Hazard Communication Sheet  SULPHURIC ACID 90-100%w/w [Online] Available from: http://www.riskassessmentservices.co.uk/HazCom/Sulphuric Acid3.pdf>  (Accessed on 24 April 2015) TAQ 2 Time Frame of the investigation if the experiment was to be carried out: 3 days for background research 2 days to write an introduction, reference list 1 day to arrange chemicals, samples and equipments to do the experiment 1 day to do the experiment 1 day to analyze collected data 2 days to write results, build tables and graphs and write a conclusion and abstract Total 10 days to finalize carry out the research project

Western Religions - Judaism, Christianity, and Islam :: Religion Theology

My research paper studies the three most significant and commonly known Western Religions: Judaism, Christianity, and Islam in terms of their religious beliefs regarding the place and the role of women in society. Religion is the cardinal force that binds a race or a religious group together, and it equips it with a sense of identity. It does this by providing a code of life, governing all aspects of life, and determining convictions of its followers One such category is popularly referred to as "western religions", thereby differentiating the religions constituting it from "eastern religions." Islam, Judaism, and Christianity are of the three most popular religions that rest on the foundation of a single creator belief and are therefore called western religions. As these religions have the core conviction in common; the religious belief that this universe came into existence, as well as controlled and governed by one God.The significance and popularity of western religions can be determined from the fact that "Judaism, Christianity, and Islam are monotheistic faiths practiced by about half of the world's population Believers in Judaism, Christianity, and Islam are found on every continent, but tend to be concentrated in North and South America, Europe, Australia, Western Asia and North Africa. Christianity and Islam are growing influences in sub-Saharan Africa, often replacing indigenous faiths. By studying the teachings of the western religions, we can comprehend the respectable position of women in the society and the urgent need to remove all social and gender barriers In addition, studying the place of women in the light of spiritual teachings of the western religions, we can convince other women and people around in bringing about a positive change in the modern global village. Studying various religious beliefs and their in-depth analysis proves that there is a fundamental teaching and principle of all spiritual forms that humanity is to be treated as one concrete unit wherein all men and women share similar relationship and identical position in the eyes of the Almighty. The unjust oppression of women is based on false assumptions and preconceived notions by the male-dominating world, has been obvious and responsible for paving the way for serious gender issues to emerge. This caused religious conflicts among the masses. Confined to narrow realms of activity in society, deprived from the essential human rights, restricted to confined educations scope, open to unhealthy criticism and mental and physical abuse, this society has not permitted wom en to become what they potentially are.

Physics of a Plane Crash :: physics airplane landing land

There is an old saying that any landing you can walk away from is a good landing. There is a lot of truth to this statement, especially if you are the one walking away. Here are the stories of two such landings that I am personally familiar with. Since they are both very similar in nature, they will be discussed simultaneously in the pages to follow. N9KF was a Model 1 Kitfox. It was built and flown by my father. The Kitfox is an experimental, homebuilt kit plane. Every plane, like every person, has a story. This is the story of N9KF or at least the story as I know it. NEWTON'S LAWS - A Brief Review Newton's First Law An object remains at rest/motion unless an external force acts upon it.(Newman) Newton's Second Law The acceleration of a body or object is directly proportional to the net force acting on the body or object and is inversely proportional to its mass. (F=ma)(Newman) Newton's Third Law For every action force, there is an equal and opposite reaction force.(Newman) Forces of Flight LIFT Lift is generated by the air flow around the plane's wing. This effect is explained mostly by Bernoulli's Principle which states that the pressure of the air decreases as the velocity of the air increases. The design of a plane's wing changes the airflow around the wing's surface. The air has farther to travel over the top of the wing than the air traveling below the wing. Therefore, the air traveling above the wing is traveling at a higher velocity than the air traveling below it. As air flows around the wing, a high pressure region with low air velocity is created below the wing, and a low pressure region with high air velocity is created above the wing. The difference between the two pressures generates the lift force. (JEPPESEN 1-11) Newton's third law, stated above, explains how the remaining lift force is produced. Lift is generated when the air hits and is deflected off of the underside of the wing. This deflection of air downwards, in turn, causes an upward lift force on the wing since there must be an "equal and opposite reaction force."(Newman) This force accounts for a relatively small portion of the total lift generated for a wing.(JEPPESEN 1-13) WEIGHT Weight is one of the opposing forces to lift. From Newton's second law, the weight of an object is the magnitude of the force of gravity on that object.

The Roles of NREM and REM Sleep On Memory Consolidation Essay -- Resea

The Roles of NREM and REM Sleep On Memory Consolidation All mammals exhibit Rapid-Eye-Movement, or REM, sleep, and yet on certain levels this type of sleep would seem to be disadvantageous. During REM sleep, which is when most dreams occur, the brain uses much more energy than during non-REM (NREM) sleep. (1) This "waste" of energy coupled with the increased vulnerability of this state on account of the body's paralysis at this time suggests that there must be a very important reason, or reasons, for the existence of REM sleep and in extension of dreams. Determining the function of dreams, however, has proved very problematic with many arguments which directly oppose each other. Some of the primary functions of dreaming have been tied to is role in development, its production of neuro-proteins, and also to how it may allow for the "rehearsal" of neurons and neuronal pathways. The influence of dreaming on learning is one of the hottest debates. Some argue that dreams aid in learning, others that dreams aid in forgetting, and yet other s that dreams have no effect on learning or memory. That REM sleep seems to aid in development might argue that REM sleep may be connected to learning. It seems that most scientists believe that REM sleep aids in certain memory consolidations although some argue that it actually leads to "reverse learning. Before discussing the role of NREM and REM in learning, it is necessary to clarify the identity of and differences between the two. This type of sleep is marked by different stages based on different the different brainwaves exhibited. REM sleep differs from NREM in that most dreams occur during REM sleep although the two activities are not synonymous. REM is also marked by an incre... ...ource http://serendip.brynmawr.edu/bb/neuro/neuro03/web1/alippman.html 3)The REM Sleep-Memory Consolidation Hypothesis," article on Center for Sleep Research's homepage, Interesting site for sleep disorders http://www.nrip.ucla.edu/sleepresearch/science/1058full.html 4)Nature website, good for scientific articles http://www.nature.com/doifinder/10.1038/news020218/020218-20 5)MIT News website, interesting articles http://web.mit.edu/newsoffice/2002/dreams.html 6); TALK ABOUT SLEEP, Inc., basics answers about sleep http://serendip.brynmawr.edu/bb/neuro/neuro03/web2/)%20http://www.talkaboutsleep.com/basics/Sleep_Understanding_NINDS.htm 7)Harvard Undergraduate Society for Neuroscience, connected to Computer Science Program http://hcs.harvard.edu/~husn/BRAIN/vol1/sleep.html 8)UCSC Psych Website, http://psych.ucsc.edu/dreams/Articles/purpose.html

National Unity

CPPS Policy Factsheet: National Unity CPPS is pleased to bring to you its â€Å"CPPS Policy Fact Sheet† on national unity. In this factsheet, we will look at government policies which affect national unity and explore their effects on social cohesion and integrity in Malaysia. BACKGROUND Malaysia is one of the most plural and heterogeneous countries in the world, with three major ethnic groups — Malay, Chinese, and Indian — plus several other indigenous tribes. It has a checkered history, having been under four different colonial powers at one time or another since the 16th century. This ethnic and cultural diversity is reflected in the wide variety of languages spoken and religions practiced in Malaysia; even within the same ethnic group, various traditions prevail. Modern Malaysia is increasingly forced to confront the tensions arising from this fount of diversity, and the politics of race and religion. Malaysia has been free of ethnic bloodshed, but there remains much room for Malaysians to understand one another and to see each other as equal parts of an indivisible nation. National unity is a key target of government policy; the Department of National Unity is tasked with promoting greater integration amongst the country’s various communities. However, numerous government policies and laws differentiate between Malaysians on the basis of ethnic background, to the point that many feel they have been the target of discrimination. Overall Malaysians are pleased with the progress the country has made in coming to terms with its plural and diverse nature. Yet, there is still significant room for improvement and ensuring that every Malaysian believes there is a place for them under the Malaysian sun. FLASH POINTS The Department of National Unity defines national unity as â€Å"a situation in which all citizens from the various ethnic groups, religions, and states live in peace as one united nationality, giving full commitment to national identity based upon the Federal Constitution and the Rukunegara. † Wawasan 2020 (Vision 2020), a government policy targeting developed status for Malaysia by the year 2020, names national unity as a key component of a developed country. The â€Å"Bangsa Malaysia† (Malaysian Nation) policy mphasises â€Å"people being able to identify themselves with the country, speak Bahasa Malaysia (the Malay language) and accept the Constitution. † Prior to Bangsa Malaysia, the government’s main thrust towards national unity was the National Culture Policy implemented in 1971, which defined the â€Å"indigenous culture† and Islam as two important bases for the national culture. The 2006 National Education Blueprint targets ra cial polarisation in the school system, aiming to use classes on the Constitution and other such activities to bring students together, while promoting Mandarin and Tamil classes in national schools. In 2008, the government announced new quotas for government scholarships, with 55% allocated to the bumiputra and 45% for non-bumiputra; previously the quota stood at 90% to 10%. The old ethnic quota system in university admissions was abolished in 2004. The National Service programme which commenced in 2003 is meant to address racial polarisation and encourage national unity by bringing youths from a variety of backgrounds together in one setting. The New Economic Policy and other associated affirmative action programmes have helped dampen Malay fears of falling behind the rest of the nation socioeconomically, but also led to concerns of government-backed discrimination amongst the non -Malay communities. BASIC STATISTICS and FACTS Malays and other bumiputra comprise 65% of the population; Chinese make up 26%, and the Indians 8%. (2000 census) 60. 4% of Malaysians are Muslim, 19. 2% are Buddhist, 9. 1% are Christian, 6. 3% are Hindu, 2. % follow Confucianism/Taoism/ another traditional Chinese faith, and 2. 4% practice other faiths. (2000 census) 93% of Malays attend national schools, 90% of Chinese attend Chinese vernacular schools, and 70% of Indians attend Tamil vernacular schools. (Prime Minister’s address to the 2004 Malaysian Education Summit) Bumiputra corporate equity stands at 19. 4%. (Mid-Term Review of the 9th Malaysia Plan) 41% of Malaysians either describe national unity as â€Å"superficial† or â₠¬Å"imposed†, or believe there is no national unity at all in Malaysia. Merdeka Centre Ethnic Relations Perceptions Poll) 25% believe that Malaysians from different ethnic groups are drifting apart rather than becoming more united, and 15% believe that the situation will only worsen over the next decade. (Merdeka Centre Ethnic Relations Perceptions Poll) There is a clear correlation between age and mixing outside one’s own ethnic group; younger Malaysians are likelier to say they find it difficult to relate with those not from their own racial background, and less likely to say they like mixing with people of a different race. CPPS Minda Muda study) 22% do not have any friends from ethnic groups other than their own. Of those who do, 60% rarely or never take meals with their friends from other ethnic backgrounds. (Merdeka Centre Ethnic Relations Perceptions Poll) Roughly 2/3rds of young Malaysians’ close friends are primarily from the same ethnic group or religion as them. (CPPS Minda Muda study) Only 57% of Malaysians believe that government policies should focus on promoting interests common to all Malaysians, with 25% believing that government policies should focus on the interests of specific ethnic groups. Merdeka Centre Ethnic Relations Perceptions Poll) 75% of young Malays can say they have never been treated unfairly on account of their race; however, only 45% of their Chinese peers and 49% of the Indians say the same. For religious discrimination, the same figures stand at 82% for the Malays and 53% for others. (CPPS Minda Muda study) Recent polls suggest that ethnic inequality is the 2nd-most pressing issues faced by Malaysians, at 17%, with only price hikes and inflation considered more pressing, coming in at 20%. 3% are somewhat or very dissatisfied with government efforts to address ethnic inequality. (Merdeka Centre Voter Opinion Poll 4 th Quarter 2007) Article 153 of the Federal Constitution states: â€Å"It shall be the resp onsibility of the Yang di-Pertuan Agong to safeguard the special position of the Malays and natives of any of the States of Sabah and Sarawak and the legitimate interests of other communities in accordance with the provisions of this Article. † Article 153 has been used to permit quotas in the provision of public scholarships, civil service positions, and business licences. EDUCATION POLICIES Young Chinese Malaysians are considerably dissatisfied with the state of the education system when it comes to promoting national unity. (CPPS Minda Muda study) 64% of Chinese parents feel the education system is preparing students to be tolerant towards those of other races and religions, as opposed to 78% of Malay parents and 83% of Indian parents. (Merdeka Research Centre Education System Perceptions Survey) 86% of Malaysians believe that the time has come for a national education convention involving all races to review various aspects of our education policies. Merdeka Centre Education System Perceptions Survey) 42% of Malaysian youth reject a quota system for admissions to public universities. (Merdeka Centre Youth Expectations Survey) 37% of Malaysians believe that the streaming of primary education based on mother tongue will negatively affect ethnic relations in the long run. (Merdeka Centre Ethnic Relations Perceptions Poll) 12% believe that the best way to improve ethnic relations in the country is to standardise on one education system. Merdeka Centre Ethnic Relations Perceptions Poll) Incidents of intolerance in the school system are often publicised in the media. Recently, a teacher told her students Indians were monkeys and children of prostitutes. The government’s response in such cases has been unsatisfactory; in here, the teacher was only transferred, with no further apparent penalty. Students often attend different primary school systems according to their mother tongue, curbing opportunities for interaction between young of different ethnic backgrounds. At the secondary level, many bumiputra students opt for one of the MARA junior science colleges or other bumiputra-dominated boarding schools, further reducing young Malaysians’ exposure to peers from different backgrounds. Universiti Teknologi Mara (UiTM) is exclusively attended by bumiputra students; suggestions by Selangor Chief Minister Tan Sri Khalid Ibrahim that it take in 10% of non-bumiputra was protested violently by students. A former Minister of Higher Education publicly declared that he would never see non-bumiputra students set foot on the campus. Although the quota system for university admissions has been abolished, there are regular calls from within the ruling party (Umno) for its restoration. Suspicions remain that the quota system is still in place by de facto, as the proportion of admitted bumiputra continues to hover between 50% and 60%. The quota system for government scholarships remains, and moves to increase the non-bumiputra quota or abolish the quotas entirely have come under fire. National Service is a popular remedial programme for racial integration; 73% of youth believe it has a positive effect on national unity, and 87% say it ought to be retained. Merdeka Centre Youth Expectations Survey) ECONOMIC POLICIES The NEP has ended but broadly refers to affirmative action for the Bumiputera in social, economic, corporate, distributive trade, and educational aspects. Its relevance has been debated recently, with some groups calling to replace this with a non-racebased affirmative action policy, focusing instead on n eed and meritocracy. A key target of the NEP was to have the bumiputra control 30% of corporate equity by 1990; when this target was not met, successor policies continued with a variety of bumiputra preferences. The 30% goal remains a key target in economic policy, and claims that it has already been attained have met with withering criticism Under the Industrial Coordination Act, the state has wide-reaching powers to achieve the 30% target. This power was most frequently used in the 1970s, when vast restructuring of numerous private enterprises took place. Public corporations must have a bumiputra equity stake of at least 30%, although there are exceptions granted. Tax breaks for companies with 30% or more bumiputra ownership are common. The state has taken over several foreign enterprises and established numerous government-linked corporations (GLCs) with the explicit purpose of increasing the bumiputra equity share. Loose employment quotas apply to large establishments, which must employ staff in the same proportions as the overall ethnic composition of the country. Similar quotas also apply to the boards of directors for a number of firms. Civil service positions are subject to even more stringent quotas; a common and targeted ratio is 4 bumiputra to 1 non-bumiputra. There are overt bumiputra preferences in public procurement, where construction contracts, etc. re frequently given to bumiputra-controlled firms without an open tendering process. Government policy is to encourage GLCs to follow government procurement procedures, extending the preferences to the commercial sector. In a controversial move, Maybank in 2007 announced it would only utilise law firms with a bumiputra ownership stake of 51% or more; after public outcry, the policy was rolled back. Price discrimination, whereby the government subsidises bumiputra contractors’ bids, is also a frequent practice. All new real estate developments are required to provide a certain discount for bumiputra buyers. Shares in initial public offerings (IPOs) meant for bumiputra ownership are also frequently sold at a discount. No government policy has ever set explicit targets for inter- or intra-ethnic income inequality. The government monitors the incomes of various ethnic groups, but reducing income disparities or uplifting the poor in general is not a major priority. Studies indicate significant dissatisfaction amongst the Chinese population with the government’s economic policies, which a substantial number perceive as detrimental to national unity. CPPS Minda Muda study) 39% of Malaysian youth believe that Malay preferences in government assistance ought to be abolished. (Merdeka Centre Youth Expectations Survey) Source: CPPS Minda Muda study Policies for a Particular Group Only Sta teme nts on Econ Policies good for Economic unity Policie s 1. 17 1. 04 1. 96 0 1 2 3 4 5 2. 17 1. 93 2. 48 4. 01 3. 4 4. 2 Indian/Others Chinese Malay NEP good for unity RELIGION and the LAW Amongst non- Muslims, concern is growing that Islamic law as practiced in Malaysia impinges on some of their rights. The Lina Joy case in 2007 ended with the apex Federal Court ruling 2-1 that Malaysians legally defined as Muslims cannot convert out of Islam without going through the Muslim Syariah court system. In 2005 Maniam Moorthy (also known as Mohammad Abdullah) was buried as a Muslim because official records indicated he had converted from Hinduism to Islam; his family protested as he had never given them any indication of conversion, and continued to practice the Hindu faith. The civil courts refused to hear the matter, and referred the Hindu family to the Muslim Syariah courts. In 2005, T. Saravanan converted from Hinduism to Islam, and filed an application in the Syariah Courts to dissolve his civil marriage and gain custody of his children. His wife, R. Subashini, insisted that only the civil courts could dissolve a civil marriage, but the civil courts held that they had no jurisdiction over the matter because as a Muslim Saravanan was now subject to Islamic family law. 2007 saw the case of Revathi Massosai, whose parents had registered her as a Muslim at birth, but had been raised as a practicing Hindu by her grandmother. When she filed an application to change her legal status from Muslim to Hindu, she was detained by Muslim religious authorities and sent for rehabilitation, where she claimed she was forced to consume beef and follow Muslim religious traditions. Numerous non-Muslim places of worship, primarily Hindu temples, have been demolished in recent years as illegal structures on public land. Non-Muslim activists claim that as historical landmarks, many of these buildings should have remained standing, and allege government discrimination in targeting non-Muslim places of worship. Interfaith dialogue has often been attacked as a challenge to the position of Islam, which is the official religion of Malaysia. Attempts to set up an Interfaith Commission have been rebuffed as a non-Muslim attempt to regulate Islamic beliefs, and civil society-organised forums on Muslim religious issues such as conversions have been forced to a premature close by vocal protests. Top government officials, including the present Prime Minister and his predecessor, have declared Malaysia an Islamic state although no related amendments to the law have been made. It is not clear what ramifications this has in store for the nonMuslim communities, but some fear this is an implicit justification for perceived injustices like the aforementioned cases. Mean Ranks Respondents were asked to rank on a 5-point scale the following statements, with â€Å"1† as â€Å"Fully Disagree† and â€Å"5† as â€Å"Fully Agree. The statements here read: â€Å"Government policies to help the poor should be for a particular group of Malaysians only. † â€Å"Government economic policies are good for national unity. â€Å"I think the NEP has been good to unite the country together. † IDENTITY and POLITICS 45% of Malaysians see themselves as Malaysian first, with 42% (including over half the Malays) identifying primarily as members of their respective ethnic groups. 12% believe they are equally Malaysians and equally members of their own ethnic communities. (Merdeka Centre Ethnic Relations Perceptions Poll) Young Malaysians have diff erent orientations; 40% say they see themselves as Malaysian first, but 39% — mostly Malay — identify primarily as the member of a religious group. 0% of Chinese Malaysian youths see themselves as a member of their own ethnic group first, as opposed to 7% each for the Malays, Indians and non-Muslim bumiputra. (DiGi Snapshot: MERDEKA Youth in Focus) Ethnic stereotyping is prevalent, with 58% of Malaysians saying Malays are lazy, 65% saying Chinese are greedy, and 58% saying Indians cannot be trusted. (Merdeka Centre Ethnic Relations Perceptions Poll) 70% of Malaysians believe they should help those from their own ethnic group first before helping others. Only 56% are more concerned about other Malaysians than their Muslim, Chinese or Indian counterparts overseas. (Merdeka Centre Ethnic Relations Perceptions Poll) 75% view their own culture as superior to other Malaysian cultures. However, 92% say they are happy to live in Malaysia because they get to enjoy different cultures. (Merdeka Centre Ethnic Relations Perceptions Poll) 67% of Malaysians want each ethnic group to maintain its own cultural identity; however, 10% of the Malays prefer all people to practice Malay cultural traditions. A further 25% of Malaysians would like to see different cultures mix and give birth to a new unique set of traditions. (Merdeka Centre Ethnic Relations Perceptions Poll) 90% are proud to be Malaysian, and 93% have never thought of emigrating to another country. (Merdeka Centre Ethnic Relations Perceptions Poll) 40% of Chinese and Indians believe they are second-class citizens. A vast majority of Malaysians — 94% — however say that no matter how difficult ethnic relationships sometimes get, Malaysians should consider themselves lucky to live here. Merdeka Centre Ethnic Relations Perceptions Poll) There is a clear divide about the political direction of the country. Non-Malays are nearly unanimous in hoping that all cultures and religions will be given equal rights, but this is shared by only 38% of the Malays. 16% favour a Malay-dominant country, while 43% would like a more Islamic country. (Merdeka Centre Ethnic Relations Perceptions Poll) While 46% of Malaysians, most of them Malay, believe that Malaysian society is mature enough to discuss racial and religious issues openly, 49% think that these issues are too sensitive to merit an open discussion. Merdeka Centre Ethnic Relations Perceptions Poll) 55% of Malaysians believe that politicians are to blame for segregating the people through racial politics. A slim majority of the Malays, however, disagree. (Merdeka Centre Ethnic Relations Perceptions Poll) The most popular of five different proposals to improve national unity was the implementation of just and fair government policies, favoured by 34% of Malaysians, especially 59% of the Chinese. The next-most popular suggestion was to hold more programs such as National Service and Rukun Tetangga, garnering support from 22%. (Merdeka Centre Ethnic Relations Perceptions Poll) Not H arm onious at al 2 3 4 5 6 7 8 9 Malay Chinese Indian/Others 0 10 20 30 40 race q7a_1 V er y Harmonious Percent Source: CPPS Minda Muda study Respondents from the Malay ethnic group rated religious harmony significantly higher than did those from Chinese and Indian/ others ethnic groups. This is visible from 22% of Malays giving high ratings (9 and 10 on a 10-point scale) to religious harmony, compared to 13% of Indians/others and only 1% of Chinese. The mean Malay rating for religious harmony was 7. 3, as opposed to 5. 5 for Chinese respondents and 6. 8 for Indians/Others. POLICY RECOMMENDATIONS The government’s focus should be on the initiatives to promote Malaysia’s domestic entrepreneurial capacity. As history has indicated, entrepreneurial capacity cannot be cultivated primarily through selective patronage and easy access to bank loans and government concessions. The need now is for the promotion of policies based on merit. Immediate implementation of a more merit-based public personnel system in the civil service for enhancing equality of opportunity in recruitment and career advancement. The various public service commissions should be made more representative in order to enhance public confidence in their guardianship of the merit system. Annual intake of fresh recruits should comprise 60 percent of Malays and 40 percent of non-Malays. Terminate the policy and practice of having some public tertiary institutions open to only specific ethnic groups. Set out clear and transparent criteria of admissions applicable to all public tertiary institutions. The criteria should include a weighting for socio-economic and geographical/regional background to compensate for socio-economic and geographical/ regional disadvantage. Introduce/expand the provision of scholarships for academic excellence, to be applied to the top 5 per cent of applicants/ enrolees in selected fields assessed as critical to Malaysia’s social, cultural and economic needs and future. Introduce a provision for scholarships to the next 5 per cent of applicants/enrolees in selected fields assessed as critical to the civil service. Introduce/ expand a loan scheme for all others that will be discounted in proportion to academic achievement, that is, achievement of highest honours will result in a conversion of 80 per cent of the loan to a scholarship, and so on. This addresses issues of affordability, while simultaneously factoring in an incentive to performance. End all explicit or implicit quotas in the recruitment and promotion of faculty as it is ridiculous to entrust the higher education of our young to any but the most qualified. Consideration should be given to the establishment of a special department or agency to look after non-Bumiputera ethnic minority affairs, and especially to provide oversight in the fair and unbiased implementation of government programmes. Such an agency should be broad based and include representatives from government, interest groups, ethnic minority communities and NGOs. National Unity CPPS Policy Factsheet: National Unity CPPS is pleased to bring to you its â€Å"CPPS Policy Fact Sheet† on national unity. In this factsheet, we will look at government policies which affect national unity and explore their effects on social cohesion and integrity in Malaysia. BACKGROUND Malaysia is one of the most plural and heterogeneous countries in the world, with three major ethnic groups — Malay, Chinese, and Indian — plus several other indigenous tribes. It has a checkered history, having been under four different colonial powers at one time or another since the 16th century. This ethnic and cultural diversity is reflected in the wide variety of languages spoken and religions practiced in Malaysia; even within the same ethnic group, various traditions prevail. Modern Malaysia is increasingly forced to confront the tensions arising from this fount of diversity, and the politics of race and religion. Malaysia has been free of ethnic bloodshed, but there remains much room for Malaysians to understand one another and to see each other as equal parts of an indivisible nation. National unity is a key target of government policy; the Department of National Unity is tasked with promoting greater integration amongst the country’s various communities. However, numerous government policies and laws differentiate between Malaysians on the basis of ethnic background, to the point that many feel they have been the target of discrimination. Overall Malaysians are pleased with the progress the country has made in coming to terms with its plural and diverse nature. Yet, there is still significant room for improvement and ensuring that every Malaysian believes there is a place for them under the Malaysian sun. FLASH POINTS The Department of National Unity defines national unity as â€Å"a situation in which all citizens from the various ethnic groups, religions, and states live in peace as one united nationality, giving full commitment to national identity based upon the Federal Constitution and the Rukunegara. † Wawasan 2020 (Vision 2020), a government policy targeting developed status for Malaysia by the year 2020, names national unity as a key component of a developed country. The â€Å"Bangsa Malaysia† (Malaysian Nation) policy mphasises â€Å"people being able to identify themselves with the country, speak Bahasa Malaysia (the Malay language) and accept the Constitution. † Prior to Bangsa Malaysia, the government’s main thrust towards national unity was the National Culture Policy implemented in 1971, which defined the â€Å"indigenous culture† and Islam as two important bases for the national culture. The 2006 National Education Blueprint targets ra cial polarisation in the school system, aiming to use classes on the Constitution and other such activities to bring students together, while promoting Mandarin and Tamil classes in national schools. In 2008, the government announced new quotas for government scholarships, with 55% allocated to the bumiputra and 45% for non-bumiputra; previously the quota stood at 90% to 10%. The old ethnic quota system in university admissions was abolished in 2004. The National Service programme which commenced in 2003 is meant to address racial polarisation and encourage national unity by bringing youths from a variety of backgrounds together in one setting. The New Economic Policy and other associated affirmative action programmes have helped dampen Malay fears of falling behind the rest of the nation socioeconomically, but also led to concerns of government-backed discrimination amongst the non -Malay communities. BASIC STATISTICS and FACTS Malays and other bumiputra comprise 65% of the population; Chinese make up 26%, and the Indians 8%. (2000 census) 60. 4% of Malaysians are Muslim, 19. 2% are Buddhist, 9. 1% are Christian, 6. 3% are Hindu, 2. % follow Confucianism/Taoism/ another traditional Chinese faith, and 2. 4% practice other faiths. (2000 census) 93% of Malays attend national schools, 90% of Chinese attend Chinese vernacular schools, and 70% of Indians attend Tamil vernacular schools. (Prime Minister’s address to the 2004 Malaysian Education Summit) Bumiputra corporate equity stands at 19. 4%. (Mid-Term Review of the 9th Malaysia Plan) 41% of Malaysians either describe national unity as â€Å"superficial† or â₠¬Å"imposed†, or believe there is no national unity at all in Malaysia. Merdeka Centre Ethnic Relations Perceptions Poll) 25% believe that Malaysians from different ethnic groups are drifting apart rather than becoming more united, and 15% believe that the situation will only worsen over the next decade. (Merdeka Centre Ethnic Relations Perceptions Poll) There is a clear correlation between age and mixing outside one’s own ethnic group; younger Malaysians are likelier to say they find it difficult to relate with those not from their own racial background, and less likely to say they like mixing with people of a different race. CPPS Minda Muda study) 22% do not have any friends from ethnic groups other than their own. Of those who do, 60% rarely or never take meals with their friends from other ethnic backgrounds. (Merdeka Centre Ethnic Relations Perceptions Poll) Roughly 2/3rds of young Malaysians’ close friends are primarily from the same ethnic group or religion as them. (CPPS Minda Muda study) Only 57% of Malaysians believe that government policies should focus on promoting interests common to all Malaysians, with 25% believing that government policies should focus on the interests of specific ethnic groups. Merdeka Centre Ethnic Relations Perceptions Poll) 75% of young Malays can say they have never been treated unfairly on account of their race; however, only 45% of their Chinese peers and 49% of the Indians say the same. For religious discrimination, the same figures stand at 82% for the Malays and 53% for others. (CPPS Minda Muda study) Recent polls suggest that ethnic inequality is the 2nd-most pressing issues faced by Malaysians, at 17%, with only price hikes and inflation considered more pressing, coming in at 20%. 3% are somewhat or very dissatisfied with government efforts to address ethnic inequality. (Merdeka Centre Voter Opinion Poll 4 th Quarter 2007) Article 153 of the Federal Constitution states: â€Å"It shall be the resp onsibility of the Yang di-Pertuan Agong to safeguard the special position of the Malays and natives of any of the States of Sabah and Sarawak and the legitimate interests of other communities in accordance with the provisions of this Article. † Article 153 has been used to permit quotas in the provision of public scholarships, civil service positions, and business licences. EDUCATION POLICIES Young Chinese Malaysians are considerably dissatisfied with the state of the education system when it comes to promoting national unity. (CPPS Minda Muda study) 64% of Chinese parents feel the education system is preparing students to be tolerant towards those of other races and religions, as opposed to 78% of Malay parents and 83% of Indian parents. (Merdeka Research Centre Education System Perceptions Survey) 86% of Malaysians believe that the time has come for a national education convention involving all races to review various aspects of our education policies. Merdeka Centre Education System Perceptions Survey) 42% of Malaysian youth reject a quota system for admissions to public universities. (Merdeka Centre Youth Expectations Survey) 37% of Malaysians believe that the streaming of primary education based on mother tongue will negatively affect ethnic relations in the long run. (Merdeka Centre Ethnic Relations Perceptions Poll) 12% believe that the best way to improve ethnic relations in the country is to standardise on one education system. Merdeka Centre Ethnic Relations Perceptions Poll) Incidents of intolerance in the school system are often publicised in the media. Recently, a teacher told her students Indians were monkeys and children of prostitutes. The government’s response in such cases has been unsatisfactory; in here, the teacher was only transferred, with no further apparent penalty. Students often attend different primary school systems according to their mother tongue, curbing opportunities for interaction between young of different ethnic backgrounds. At the secondary level, many bumiputra students opt for one of the MARA junior science colleges or other bumiputra-dominated boarding schools, further reducing young Malaysians’ exposure to peers from different backgrounds. Universiti Teknologi Mara (UiTM) is exclusively attended by bumiputra students; suggestions by Selangor Chief Minister Tan Sri Khalid Ibrahim that it take in 10% of non-bumiputra was protested violently by students. A former Minister of Higher Education publicly declared that he would never see non-bumiputra students set foot on the campus. Although the quota system for university admissions has been abolished, there are regular calls from within the ruling party (Umno) for its restoration. Suspicions remain that the quota system is still in place by de facto, as the proportion of admitted bumiputra continues to hover between 50% and 60%. The quota system for government scholarships remains, and moves to increase the non-bumiputra quota or abolish the quotas entirely have come under fire. National Service is a popular remedial programme for racial integration; 73% of youth believe it has a positive effect on national unity, and 87% say it ought to be retained. Merdeka Centre Youth Expectations Survey) ECONOMIC POLICIES The NEP has ended but broadly refers to affirmative action for the Bumiputera in social, economic, corporate, distributive trade, and educational aspects. Its relevance has been debated recently, with some groups calling to replace this with a non-racebased affirmative action policy, focusing instead on n eed and meritocracy. A key target of the NEP was to have the bumiputra control 30% of corporate equity by 1990; when this target was not met, successor policies continued with a variety of bumiputra preferences. The 30% goal remains a key target in economic policy, and claims that it has already been attained have met with withering criticism Under the Industrial Coordination Act, the state has wide-reaching powers to achieve the 30% target. This power was most frequently used in the 1970s, when vast restructuring of numerous private enterprises took place. Public corporations must have a bumiputra equity stake of at least 30%, although there are exceptions granted. Tax breaks for companies with 30% or more bumiputra ownership are common. The state has taken over several foreign enterprises and established numerous government-linked corporations (GLCs) with the explicit purpose of increasing the bumiputra equity share. Loose employment quotas apply to large establishments, which must employ staff in the same proportions as the overall ethnic composition of the country. Similar quotas also apply to the boards of directors for a number of firms. Civil service positions are subject to even more stringent quotas; a common and targeted ratio is 4 bumiputra to 1 non-bumiputra. There are overt bumiputra preferences in public procurement, where construction contracts, etc. re frequently given to bumiputra-controlled firms without an open tendering process. Government policy is to encourage GLCs to follow government procurement procedures, extending the preferences to the commercial sector. In a controversial move, Maybank in 2007 announced it would only utilise law firms with a bumiputra ownership stake of 51% or more; after public outcry, the policy was rolled back. Price discrimination, whereby the government subsidises bumiputra contractors’ bids, is also a frequent practice. All new real estate developments are required to provide a certain discount for bumiputra buyers. Shares in initial public offerings (IPOs) meant for bumiputra ownership are also frequently sold at a discount. No government policy has ever set explicit targets for inter- or intra-ethnic income inequality. The government monitors the incomes of various ethnic groups, but reducing income disparities or uplifting the poor in general is not a major priority. Studies indicate significant dissatisfaction amongst the Chinese population with the government’s economic policies, which a substantial number perceive as detrimental to national unity. CPPS Minda Muda study) 39% of Malaysian youth believe that Malay preferences in government assistance ought to be abolished. (Merdeka Centre Youth Expectations Survey) Source: CPPS Minda Muda study Policies for a Particular Group Only Sta teme nts on Econ Policies good for Economic unity Policie s 1. 17 1. 04 1. 96 0 1 2 3 4 5 2. 17 1. 93 2. 48 4. 01 3. 4 4. 2 Indian/Others Chinese Malay NEP good for unity RELIGION and the LAW Amongst non- Muslims, concern is growing that Islamic law as practiced in Malaysia impinges on some of their rights. The Lina Joy case in 2007 ended with the apex Federal Court ruling 2-1 that Malaysians legally defined as Muslims cannot convert out of Islam without going through the Muslim Syariah court system. In 2005 Maniam Moorthy (also known as Mohammad Abdullah) was buried as a Muslim because official records indicated he had converted from Hinduism to Islam; his family protested as he had never given them any indication of conversion, and continued to practice the Hindu faith. The civil courts refused to hear the matter, and referred the Hindu family to the Muslim Syariah courts. In 2005, T. Saravanan converted from Hinduism to Islam, and filed an application in the Syariah Courts to dissolve his civil marriage and gain custody of his children. His wife, R. Subashini, insisted that only the civil courts could dissolve a civil marriage, but the civil courts held that they had no jurisdiction over the matter because as a Muslim Saravanan was now subject to Islamic family law. 2007 saw the case of Revathi Massosai, whose parents had registered her as a Muslim at birth, but had been raised as a practicing Hindu by her grandmother. When she filed an application to change her legal status from Muslim to Hindu, she was detained by Muslim religious authorities and sent for rehabilitation, where she claimed she was forced to consume beef and follow Muslim religious traditions. Numerous non-Muslim places of worship, primarily Hindu temples, have been demolished in recent years as illegal structures on public land. Non-Muslim activists claim that as historical landmarks, many of these buildings should have remained standing, and allege government discrimination in targeting non-Muslim places of worship. Interfaith dialogue has often been attacked as a challenge to the position of Islam, which is the official religion of Malaysia. Attempts to set up an Interfaith Commission have been rebuffed as a non-Muslim attempt to regulate Islamic beliefs, and civil society-organised forums on Muslim religious issues such as conversions have been forced to a premature close by vocal protests. Top government officials, including the present Prime Minister and his predecessor, have declared Malaysia an Islamic state although no related amendments to the law have been made. It is not clear what ramifications this has in store for the nonMuslim communities, but some fear this is an implicit justification for perceived injustices like the aforementioned cases. Mean Ranks Respondents were asked to rank on a 5-point scale the following statements, with â€Å"1† as â€Å"Fully Disagree† and â€Å"5† as â€Å"Fully Agree. The statements here read: â€Å"Government policies to help the poor should be for a particular group of Malaysians only. † â€Å"Government economic policies are good for national unity. â€Å"I think the NEP has been good to unite the country together. † IDENTITY and POLITICS 45% of Malaysians see themselves as Malaysian first, with 42% (including over half the Malays) identifying primarily as members of their respective ethnic groups. 12% believe they are equally Malaysians and equally members of their own ethnic communities. (Merdeka Centre Ethnic Relations Perceptions Poll) Young Malaysians have diff erent orientations; 40% say they see themselves as Malaysian first, but 39% — mostly Malay — identify primarily as the member of a religious group. 0% of Chinese Malaysian youths see themselves as a member of their own ethnic group first, as opposed to 7% each for the Malays, Indians and non-Muslim bumiputra. (DiGi Snapshot: MERDEKA Youth in Focus) Ethnic stereotyping is prevalent, with 58% of Malaysians saying Malays are lazy, 65% saying Chinese are greedy, and 58% saying Indians cannot be trusted. (Merdeka Centre Ethnic Relations Perceptions Poll) 70% of Malaysians believe they should help those from their own ethnic group first before helping others. Only 56% are more concerned about other Malaysians than their Muslim, Chinese or Indian counterparts overseas. (Merdeka Centre Ethnic Relations Perceptions Poll) 75% view their own culture as superior to other Malaysian cultures. However, 92% say they are happy to live in Malaysia because they get to enjoy different cultures. (Merdeka Centre Ethnic Relations Perceptions Poll) 67% of Malaysians want each ethnic group to maintain its own cultural identity; however, 10% of the Malays prefer all people to practice Malay cultural traditions. A further 25% of Malaysians would like to see different cultures mix and give birth to a new unique set of traditions. (Merdeka Centre Ethnic Relations Perceptions Poll) 90% are proud to be Malaysian, and 93% have never thought of emigrating to another country. (Merdeka Centre Ethnic Relations Perceptions Poll) 40% of Chinese and Indians believe they are second-class citizens. A vast majority of Malaysians — 94% — however say that no matter how difficult ethnic relationships sometimes get, Malaysians should consider themselves lucky to live here. Merdeka Centre Ethnic Relations Perceptions Poll) There is a clear divide about the political direction of the country. Non-Malays are nearly unanimous in hoping that all cultures and religions will be given equal rights, but this is shared by only 38% of the Malays. 16% favour a Malay-dominant country, while 43% would like a more Islamic country. (Merdeka Centre Ethnic Relations Perceptions Poll) While 46% of Malaysians, most of them Malay, believe that Malaysian society is mature enough to discuss racial and religious issues openly, 49% think that these issues are too sensitive to merit an open discussion. Merdeka Centre Ethnic Relations Perceptions Poll) 55% of Malaysians believe that politicians are to blame for segregating the people through racial politics. A slim majority of the Malays, however, disagree. (Merdeka Centre Ethnic Relations Perceptions Poll) The most popular of five different proposals to improve national unity was the implementation of just and fair government policies, favoured by 34% of Malaysians, especially 59% of the Chinese. The next-most popular suggestion was to hold more programs such as National Service and Rukun Tetangga, garnering support from 22%. (Merdeka Centre Ethnic Relations Perceptions Poll) Not H arm onious at al 2 3 4 5 6 7 8 9 Malay Chinese Indian/Others 0 10 20 30 40 race q7a_1 V er y Harmonious Percent Source: CPPS Minda Muda study Respondents from the Malay ethnic group rated religious harmony significantly higher than did those from Chinese and Indian/ others ethnic groups. This is visible from 22% of Malays giving high ratings (9 and 10 on a 10-point scale) to religious harmony, compared to 13% of Indians/others and only 1% of Chinese. The mean Malay rating for religious harmony was 7. 3, as opposed to 5. 5 for Chinese respondents and 6. 8 for Indians/Others. POLICY RECOMMENDATIONS The government’s focus should be on the initiatives to promote Malaysia’s domestic entrepreneurial capacity. As history has indicated, entrepreneurial capacity cannot be cultivated primarily through selective patronage and easy access to bank loans and government concessions. The need now is for the promotion of policies based on merit. Immediate implementation of a more merit-based public personnel system in the civil service for enhancing equality of opportunity in recruitment and career advancement. The various public service commissions should be made more representative in order to enhance public confidence in their guardianship of the merit system. Annual intake of fresh recruits should comprise 60 percent of Malays and 40 percent of non-Malays. Terminate the policy and practice of having some public tertiary institutions open to only specific ethnic groups. Set out clear and transparent criteria of admissions applicable to all public tertiary institutions. The criteria should include a weighting for socio-economic and geographical/regional background to compensate for socio-economic and geographical/ regional disadvantage. Introduce/expand the provision of scholarships for academic excellence, to be applied to the top 5 per cent of applicants/ enrolees in selected fields assessed as critical to Malaysia’s social, cultural and economic needs and future. Introduce a provision for scholarships to the next 5 per cent of applicants/enrolees in selected fields assessed as critical to the civil service. Introduce/ expand a loan scheme for all others that will be discounted in proportion to academic achievement, that is, achievement of highest honours will result in a conversion of 80 per cent of the loan to a scholarship, and so on. This addresses issues of affordability, while simultaneously factoring in an incentive to performance. End all explicit or implicit quotas in the recruitment and promotion of faculty as it is ridiculous to entrust the higher education of our young to any but the most qualified. Consideration should be given to the establishment of a special department or agency to look after non-Bumiputera ethnic minority affairs, and especially to provide oversight in the fair and unbiased implementation of government programmes. Such an agency should be broad based and include representatives from government, interest groups, ethnic minority communities and NGOs.