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1 mALAYSIA Powered By Docstoc
					                 OPEN UNIVERSITY MALAYSIA


                   MAN, SOCIETY AND CULTURE

                            Semester :

                         SEPTEMBER 2009

                Name: Mohd Hashim Bin Mohd Yasin
                  Matric number: 550206055049001
                        NRIC: 550206-05-5049
                  Telephone number: 013-7256291
               E-mail address:

                Tutor’s name: En. Saiful Azri Bin Aziz
                        Learning Centre: PPJB

                Date of Submission : 7 November 2009

                             Semester: 2
CONTENT                                              PAGE NO.

CONTENT                                                  2
ABSTRACT                                                 3

1.0    INTRODUCTION                                      4
1.2    8 VALUES OF ONE MALAYSIA                          7
1.3    MULTI-CULTURE, MULTI-LINGUAL                      8
1.4    SOCIAL ETHICAL. (SUGGESTION)                      8
1.7    MULTI-CULTURE, MULTI-LINGUAL                     11
1.9    INDIGENOUS ETHNIC GROUPS                         12
1.10   ECONOMY OF MALAYSIA                              15
1.11   EARLY AND COLONIAL HISTORY                       15
1.12   POST-INDEPENDENCE                                16

CONCLUSION                                              20
REFERENCE                                               21


       The multi racial of Malaysian people contradicted the need of being
together, harmonies, working together with survival in the phosphorous multi
cultural without prejudice to every citizens. To make the country respected by
global ,the need to strengthened the unity of the people of Malaysia was longed
being thought by the government and any other political parties. So , the ideas of
1 Malaysia inspired by the Prime Minister Dato Seri Najib Tun Razak was far
more idle and need real modification for the unity of the country. ‘One Malaysia’
is intended to provide a free and open forum to discuss the things that matter
deeply to us as a Nation. It provides a chance to express and explore the many
perspectives of our fellow citizens. What makes Malaysia unique is the diversity
of our peoples. ‘One Malaysia’s’ goal is to preserve and enhance this unity in
diversity which has always been our strength and remains our best hope for the
future. We hope this will initiate an open and vital discussions exploring our
Malaysian identity, purpose, and direction. We encourage each of us to join in
defining our Malaysia and the role we must play in its future. Each of us —
despite our differences — shares a desire for a better tomorrow. Each of us
wants opportunity, respect, friendship, and understanding. In anyway the
success of ‘One Malaysia’ is depends on the attitude of the people and their


       Malaysia is a unique country with multi-racial and multi-culture with long
history after independents. Malaysia has a population of about 26 million. It is a
multi-racial country whose social integration has become a model for the rest of
the world. Almost 80% of the total population occupies Peninsular Malaysia.
There are three main races in the country. The Malays, who are Muslims, form
the majority in the country. The other two main racial groups are the Chinese,
who are mostly Buddhists and the Indians, who are mainly Hindus. Other groups
that make up the population include the Eurasians and the more than 50
indigenous groups from Sabah and Sarawak like the Kadazans, Dusuns, Muruts,
Ibans, Orang Ulu, Melanau, Bidayuhs, Penans, just to name a few. The different
races have their own traditions and customs which give Malaysia a colourful

       The important festivals of each race is a public holiday in the country (so
there are a lot of public holidays here!) and celebrated by all regardless of race
and beliefs.In terms of dressing, most Malaysians, regardless of their race, wear
Western clothes. However, during special occasions and festivals, many will don
traditional costumes complete with their elaborate accessories. The lifestyle here
is progressively becoming more and more modern with great exposure to the
western culture. There are some native families who speak mainly English within
their household. Many Malaysian youngsters do enjoy their night-outings to
discos and bars, be it weekdays or weekends. And the scene may not be very
much different from that of nightspots in other countries. In Kuala Lumpur
especially, road traffic, work ethics and common ambitions do not stray too far
away from what is happening in the Western world now. But it is interesting to
note the communicative easiness between contemporary and the devout
Malaysian youth.

       It is a common sight in Malaysia to find girls whose hair and upper torsos
are covered. This piece of head covering is called tudung in the Malay Language,
literally means "to cover". This is compulsory for Muslim women, but with a
democratic government, they are given the freedom of choice. So by looking at

the multi racial and cultures of Malaysia the idea of ‘One Malaysia’ inspired the
Prime Minister Dato’ Seri Mohd Najib Tun Abdul Razak to fulfill the inspiration of
prosperity of the ‘Rakyat’. ‘RAKYAT DI DAHULUKAN ,PENCAPAIAN DI
UTAMAKAN’.(One Malaysia


        Malaysia is moving towards achieving the concept of “ ONE
MALAYSIA.”      In what ways the anthropological approach can help in
achieving this considering that Malaysia is a multi-ethnic and multi-cultural


        Anthropologists study culture. As an anthropologist interested in the role
of culture have been intrigued by the growing number of articles that point to
organizational culture as an important fact or related to quality of care. What have
most caught the attention are the differing and sometimes conflicting views as to
just what is meant by ‘organizational culture’ and the best way to study it.
Apparently one review cited 15 different definitions. In much of the literature have
seen, culture is defined as ‘an "attribute", something the organization "has", along
with other attributes such as structure and strategy’. Culture is seen as an
independent variable that can be manipulated through management interventions
in order to achieve organizational goals.

        In the case of Malaysia research studies from this approach tend to
define the institutional attributes of interest and explore the correlation between
these attributes and the quality-related outcomes of interest. A number of studies
have looked, for example, at the relationship between cultures’ and performance
are methodologically weak. In addition, such studies contribute little to our
understanding of how Malaysian organizational cultures are created and
communicated,     and   the   mechanisms     through which      culture   influences

       Malaysian anthropology takes quite a different approach to culture. Most
Malaysian anthropologists would define culture as the shared set of (implicit and
explicit) values, ideas, concepts, and rules of behavior that allow a social group to
function and perpetuate itself. It is the ‘normative glue’ that allows group
members to communicate and work effectively together. It is an empirical
question as to whether members of an organization have a shared culture, and
anthropologists have long pointed out that in fact virtually all complex societies
tend to have a number of co-existing, overlapping and competing subcultures. In
contrast with studies that attempt assign cultural ‘typologies’ to organizations,
anthropological research would aim to identify groups with shared cultural
knowledge, and understand how subcultures co-exist and interact within the
larger organizational environment.

       For the case of ‘One Malaysia’ anthropologists have traditionally used a
qualitative research approach to study culture, and such an approach is well
suited to many of the complex questions confronting researchers interested in
quality and culture. More than just a set of data collection methods, qualitative
research is an approach which seeks to understand events, actions, norms and
values from the perspective of the people who are being studied (refer to as the
‘emic’ approach). It emphasizes context and the ways in which features of a
specific situation or setting impact upon the phenomenon under study. Identifying
a group’s culture—that shared reference system that guides and is reflected to
our understanding of how organizational cultures are created and communicated,
and the mechanisms through which culture influences performance.

       The term ‘multiculturalism’ emerged in the 1960s in Anglophone countries
in relation to the cultural needs of non-Malaysian migrants. It now means the
political accommodation by the state and/or a dominant group of all minority
cultures defined first and foremost by reference to race or ethnicity; and more
controversially, by reference to nationality, aboriginality, or religion, the latter
being groups that tend to make larger claims and so tend to resist having their
claims reduced to those of immigrants.

       The ethnic assertiveness associated with multiculturalism has been part
of a wider current of ‘identity’ politics which has transformed the idea of equality
as sameness to equality as difference. Racial movements challenged the ideal of
equality as assimilation and contended that a positive self-definition of group
difference was more libratory. The rejection of the idea that political concepts
such as equality and citizenship can be co lour-blind and culture-neutral, the
argument that ethnicity and culture cannot be confined to some so-called private
sphere but shape political and opportunity structures in all societies is one of the
most fundamental claims made by multiculturalism and the politics of Malaysian
difference. It is the basis for the conclusion that allegedly ‘neutral’ liberal
democracies are part of hegemonic cultures that systematically de-ethicize or
marginalize minorities. Hence, the claim that minority cultures, norms, and
symbols have as much right as their hegemonic counterparts to state provision
and to be in the public space, to be ‘recognized’ as groups and not just as
culturally neutered individuals. The political accommodation of minorities, then, is
a major contemporary demand across the world, filling some of the space that
accommodation of the working classes occupied in most of the twentieth century,
and constitutes powerful, if diverse, intellectual challenges in several parts of the
humanities and social sciences.


1.     Perseverance
2.     Culture of excellence
3.     Acceptance
4.     Loyalty
5.     Education
6.     Humility
7.     Integrity
8.     Meritocracy


       THE Malaysian culture is a mixture of Malay, Chinese, Indian and various
indigenous tribes dating back to more than 1,500 years. The indigenous tribes
are the oldest inhabitants, accounting for about five per cent of the total
population. In Sabah and Sarawak, however, they make up the majority. The
largest ethnic group in Sabah are the Kadazans while in Sarawak, the Dayaks,
comprising mostly the Iban or Bidayuh, dominate.

       The three main ethnic groups that make up the Malaysian populace are
the Malays, the Chinese and the Indians. The Malays form the largest group,
followed by the Chinese, and the Indians. The first Chinese to settle in the Straits
Settlements, primarily in and around Malacca, gradually adopted elements of
Malay culture. With this, a new ethnic group called the Peranakan emerged. The
men are known as Baba and the womenfolk, Nyonya. They have their own
dialect which is a mix of Chinese and Malay terms.

       The Indian community is the smallest of the three main groups. They
mainly speak Tamil, Malayalam, Telegu, Punjabi and some Hindi.

       One of the things that make Malaysia so wonderful is variety of languages
the people speak. While all are conversant in the national language, Bahasa
Malaysia, each Malaysian speaks English and his or her mother tongue, making
most of us multi-lingual. Its really suit the idea of integrated ‘One Malaysia’


       There are universally accepted standards of right and wrong and there is
no need to cover the obvious here. However, as Malaysia is a multicultural
society there are certain different cultural and religious characteristics one needs
to recognize. Without delving too deeply into the origins of each custom here's a
few that will help you survive.


         Shoes are commonly left at the front door of houses and some other
buildings. A collection of shoes at the door is a giveaway that you may have to
remove your shoes. Another sign is if you notice you are the only one wearing

         Many Malaysians greet each other with a less than firm handshake and
may then place their right hand over their heart after greeting you. Watch what
happens and follow their lead. In the city, the presentation of business cards or
name cards often follow an introduction as a sign of interest in keeping contact
with you, either socially or for business purposes. It is actually your prerogative;
so use your discretion if it is wise to give your card or kindly excuse yourself for
not carrying any of your own. But in doing business, it is a common practice
though not compulsory.

         Physical signs of affection in public are frowned upon and on the East
Coast of Malaysia, men and women keep a safe distance from each other in
public. There are certain areas of mosques that should not be entered by non-
Moslems. are often displayed or people will inform you. Conservative dress is
always required in all parts of mosques. Many older people are simply referred to
as "uncle" (pakcik) or "aunty" (makcik). younger than you may also address you
with such a term - take it as a compliment. Many people bow their heads as they
walk past people, especially older folk.

         Some Malaysians eat with their hand. In many restaurants this is more
than acceptable and well worth trying (saves waiting for the cutlery!). A tip though
- only use the right hand as the left is used for more basic bodily functions. If
invited to a Malaysian home, the host will be most appreciative if you come
bearing gifts, though this is not a must. Whatever you choose to bring - be it a
souvenir from back home, some fruits or drinks purchased from a store around
the corner - rest assured it would be welcomed sincerely. Even amongst
Malaysians themselves, this practice is observed. Bringing a gift is known as
carrying buah tangan, which literally means "fruit of the hands".

        Many Malaysians are superstitious and there is a fascination with lucky
numbers (essential for buying favorable numbers in lottery draws). Ask a
Malaysian to explain this interest or when they jot down car license numbers at
the scene of an accident. There is a Chinese word called "kiasu". The English
translation means something like "the fear of missing out". These surfaces in
many situations - drivers being aggressive on the road, wearing branded clothes
and accessories, using mobile phones loudly and piling one's plate the highest at
a buffet. What does it all mean? It's about keeping up with the Jones's, it's about,
"I'm as good as you", etc. This doesn't mean experts have to be kiasu, but being
aware of its presence will help you understand many situations.

        As in many Asian countries, Malaysians don't often show anger in public.
When others do, many Malaysians are unsure of what to do next. Remain calm,
firm and avoid shouting when things do not go your way. Something may be
resolved if you are calm, but nothing will be achieved through ranting and raving.

        Many Malaysians do not want to disappoint foreigners so a "yes" may not
actually be in the affirmative. If you need a definite answer you might try and talk
around a topic for awhile until you determine whether it is a real "yes" or a "no-

        This has a lot to do with "face". Face is another difficult concept to explain
but most Malaysians do not like to "lose face" - i.e., they do not want to give the
wrong information or to be caught out, no matter what. You can "give face" by
being understanding if something goes wrong; by not reminding people of this, by
compensating for small mistakes and/or by not making a public spectacle. A
difficult one, but very important for surviving in many Asian countries. Try and be
a little humble - be honest about your faults and modest about your


        School curriculums are taught in Bahasa Malaysia (national language),
Chinese, English or Tamil. There are international schools that use British,
Japanese, and Indonesian, American, Australian and French curricula.

        Education at local schools is cheap but language could be a barrier for
many children. International schools come with a cost but the standards and
facilities are high. Potential students will have to weigh up the curriculum on offer,
fees and traveling distance across town before selecting a school to apply to.


        For the sake of harmonies all Malaysian speaks in Bahasa Malaysia. The
Malay language that easily being learned and spoken everywhere. It does not
mater weather the slang’s utterly with unique pronunciations with the Chinese
tongue or the Indian tongue. Anyway still the mother tongue of their origin is still
used and no comments were made to respect their cultures.


        Malays, Chinese, Indians and many other ethnic groups have lived
together in Malaysia for generations. All these cultures have influenced each
other, creating a truly Malaysian culture. The largest ethnic groups in Malaysia
are the Malays, Chinese and Indians. In Sabah and Sarawak, there are a myriad
of indigenous ethnic groups with their own unique culture and heritage.

1.8.1   MALAY

        Today, the Malays, Malaysia's largest ethnic group, make up more than
50% of the population. In Malaysia, the term Malay refers to a person who
practices Islam and Malay traditions, speaks the Malay language and whose
ancestors are Malays. Their conversion to Islam from Hinduism and Theravada
Buddhism began in the 1400s, largely influenced by the decision of the royal
court of Malacca. The Malays are known for their gentle mannerisms and rich
arts heritage.

1.8.2   CHINESE

         Second largest ethnic group, the Malaysian Chinese form about 25% of
population. Mostly descendants of Chinese immigrants during the 19th century,
the Chinese are known for their diligence and keen business sense. The three
sub-groups who speak a different dialect of the Chinese language are the
Hokkien who live predominantly on the northern island of Penang; the Cantonese
who live predominantly in the capital city Kuala Lumpur; and the Mandarin-
speaking group who live predominantly in the southern state of Johor.

1.8.3   INDIAN

         Smallest of three main ethnic groups, the Malaysian Indians form about
10% of the population. Most are descendants of Tamil-speaking South Indian
immigrants who came to the country during the British colonial rule. Lured by the
prospect of breaking out of the Indian caste system, they came to Malaysia to
build a better life. Predominantly Hindus, they brought with them their colorful
culture such as ornate temples, spicy cuisine and exquisite saris.


1.9.1   SARAWAK

        Collectively known as the Dayaks, the Iban, Bidayuh and Orang Ulu are
the major ethnic groups in the state of Sarawak. Dayak, which means upstream
or inland, is used as a blanket term by the Islamic coastal population for over 200
tribal groups. Typically, they live in longhouses, traditional community homes that
can house 20 to 100 families.


       The largest of Sarawak's ethnic groups, the Ibans form 30% of the state's
population. Sometimes erroneously referred to as the Sea Dayaks because of
their skill with boats, they are actually an upriver tribe from the heart of
Kalimantan. In the past, they were a fearsome warrior race renowned for
headhunting and piracy. Traditionally, they worship a triumvirate of gods under
the authority of Singalang Burung, the bird-god of war. Although now mostly
Christians, many traditional customs are still practiced.


       Peace-loving and easy-going, the gentle Bidayuh of Sarawak are famous
for their hospitality and tuak or rice wine. Making their homes in Sarawak's
mountainous regions, they are mostly farmers and hunters. In their past
headhunting days, their prized skulls were stored in a 'baruk' a roundhouse that
rises about 1.5 metres above the ground. Originally animists, now most of them
have converted to Christianity.

Orang Ulu

       Also known as upriver tribes of Sarawak. Forming roughly 5.5% of
Sarawak's population, there are over 100,000 different Orang Ulu tribes.
Arguably Borneo's most artistic people, their large longhouses are ornately
decorated with murals and superb woodcarvings; their utensils are embellished
with intricate beadwork; and aristocratic ladies cover their bodies with finely
detailed tattoos.

1.9.2   SABAH

        The largest indigenous ethnic groups of Sabah's population are the
Kadazan Dusun, the Bajau and the Murut.

Kadazan Dusun

        The largest ethnic group of Sabah, the Kadazan Dusuns form about 30%
of the state's population. Actually consisting of two tribes; the Kadazan and the
Dusun, they were grouped together as they both share the same language and
culture. However, the Kadazan are mainly inhabitants of flat valley deltas, which
are conducive to paddy field farming, while the Dusun traditionally lived in the
hilly and mountainous regions of interior Sabah.


        The second largest ethnic group in Sabah, the Bajaus make up about
15% of the state's population. Historically a nomadic sea-faring people that
worshipped the Omboh Dilaut or God of the Sea, they are sometimes referred to
as the Sea Gypsies. Those who chose to leave their sea-faring ways became
farmers and cattle-breeders. These land Bajaus are nicknamed 'Cowboys of the
East' in tribute to their impressive equestrian skills, which are publicly displayed
in the annual Tamu Besar festival at Kota Belud.


        The third largest ethnic group in Sabah the Muruts make up about 3% of
the state's population. Traditionally inhabiting the northern inland regions of
Borneo, they were the last of Sabah's ethnic groups to renounce headhunting.
Now, they are mostly shifting cultivators of hill paddy and tapioca, supplementing
their diet with blowpipe hunting and fishing. Like most indigenous tribes in Sabah,
their traditional clothing is decorated with distinctive beadwork.

(2009 Tourism Malaysia.)


       (From Wikipedia, the free encyclopedia)

       Malaysia is a growing and relatively open state-oriented market economy.
The state plays a significant but declining role in guiding economic activity
through macroeconomic plans. In 2007, the economy of Malaysia was the 29th
largest economy world by purchasing power parity with gross domestic product
for 2007 was estimated to be $357.9 billion with a growth rate of 5% to 7% since
2007 The Southeast Asian nation experienced an economic boom and
underwent rapid development during the late 20th century and has a GDP per
capita of $14,400, being considered a newly industrialized country. On the
income distribution, there are 5.8 million households in 2007. Of that, 8.6% have
an monthly income below RM1,000,

       29.4% had between RM1,000 and RM2,000, while 19.8% earned
between RM2,001 and RM3,000; 12.9% of the households earned between
RM3,001 and RM4,000 and 8.6% between RM4,001 and RM5,000. Finally,
around 15.8% of the households have an income of between RM5,001 and
RM10,000 and 4.9% have an income of RM10,000 and above.

       As one of three countries that control the Strait of Malacca, international
trade plays a large role in its economy. At one time, it was the largest producer of
tin, rubber and palm oil in the world. Manufacturing has a large influence in the
country's economy.


       The Malay Peninsula and indeed Southeast Asia has been a center for
trade for centuries. Various items such as porcelain and spice were actively
traded even before Malacca and Singapore rose to prominence. The Malacca
Sultanate controlled the Straits of Malacca from its founding in 1402 to the 1511
invasion by Portugal. All the trade in the Straits, and especially the spices from
the Celebes and the Moluccas, moved under its protection and through its

       In the 17th century, large deposits of tin were found in several Malay
states. Later, as the British started to take over as administrators of Malaya,
rubber and palm oil trees were introduced for commercial purposes. Over time,
Malaya became the world’s largest producer of tin, rubber, and palm oil. These
three commodities along with other raw materials firmly set Malaysia's economic
tempo well into the mid-20th century.


       During the 1970s, Malaysia followed the footsteps of the original four
Asian Tigers and committed itself to transition from reliance on mining and
agriculture to manufacturing. With Japan’s assistance, heavy industries
flourished and in a matter of years, Malaysian exports became the country's
primary growth engine. Malaysia consistently achieved more than 7% GDP
growth along with low inflation in the 1980s and the 1990s.

       Current GDP per capita grew 31% in the Sixties and an amazing 358% in
the Seventies but this proved unsustainable and growth scaled back sharply to
36% in the Eighties rising again to 59% in the Nineties led primarily by export-
oriented industries. The rate of poverty in Malaysia also fell dramatically over the
years. However, its precipitous drop has been questioned by critics who suggest
that the poverty line has been drawn at an unreasonably low level.

       Central planning has been a major factor in the Malaysian economy, as
government expenditure was often used to stimulate the economy. Since 1955,
with the commencement of the First Malayan Five Year Plan, the government
has used these plans to intervene in the economy to achieve such goals as
redistribution of wealth and investment in, for instance, infrastructure projects.

       A legacy of the British colonial system was the division of Malaysians into
three groups according to ethnicity. The Malays were concentrated in their
traditional villages, focusing mainly on agricultural activities, while the Chinese
dominated Malaysian commerce. Educated Indians took up professional roles
such as those of doctors or lawyers, while the less well-off worked the

plantations. The Reid Commission which drafted the Malaysian Constitution
made a provision for limited affirmative action through Article 153, which gave the
Malays special privileges, such as 60% of university entrance (quota). However,
after the May 13 incident of racial rioting in the federal capital of Kuala Lumpur,
the government initiated more aggressive programmed aimed at actively
establishing a Malay entrepreneurial class through direct intervention in the
economy. The first five year plan that implemented these goals was the Second
Malaysia Plan; its perceived heavy-handedness led to a new emphasis in the
Third Malaysia Plan on a growing economic pie, so as to avoid robbing Peter to
pay Paul.

       As of 2006, the most recent five year plan is the Ninth Malaysia Plan. The
five year plans have been criticized for resembling the central planning of Soviet
communism; the five-year time frame has been attacked for being insufficient in
dealing with short-term crises and long-term trends. The effectiveness of the
plans has also been disputed; at the beginning of 2005, the last year of the
Eighth Malaysia Plan, almost 80% of the funds allocated under the plan had not
been disbursed.

       So by looking at the Malaysian economy it seems that the need to
implementing ‘One Malaysia’ policy is the drastic move to provide Malaysian
people with equality and prosperity.


       The second aspect of the 1Malaysia formula highlights elements that
must be practiced by any society seeking to achieve greater competitiveness and
success. These elements comprise A Culture of Excellence in performing all
duties and responsibilities; A Culture of Precision in terms of time management
and improving efficiency; Courage to innovate and explore new opportunities;
Meritocracy in assigning tasks to those best fit to execute them in accordance
with the Federal Constitution and national policy; unwavering Loyalty to our
country; Perseverance in the face of adversity of any kind and Integrity in all

matters and transactions. The inculcation of these Aspiration Values will
distinguish us as a powerful, respected and admired Malaysian Community,
befitting the identity of a thriving and developed nation.

        In delivering its commitment to the Rakyat, the government presented the
theme "People First, Performance Now" as part of the 1Malaysia concept. This
theme signifies that while reinforcing the call for unity amongst Malaysians, the
governments will also priorities issues that the Rakyat feel strongly about. The
government also places great weight upon the performance and results of all
public servants when engaging with the Rakyat. In other words, the government
recognizes the importance of the efficiency and quality of public service in
enhancing the quality of life for the Rakyat, hence the adoption of a people-
friendly approach in all government agencies is critical.

        In view of this, a Key Performance Index (KPI) will be implemented in all
government matters, beginning with the KPI monitoring exercise for all Ministers.
A Minister in the Prime Minister's Department is already assigned specifically to
ensure the smooth implementation of the KPI. The Minister responsible will
provide further details on the KPI and a detailed system of implementation to
fulfill this government objective.

        Such initiatives are expected to produce significant changes not only in
government administration, but more importantly to lead to the betterment of the
Malaysian people's standard of living. Above all, 1Malaysia "People First,
Performance Now" is expected to generate a definitive transformation, towards
an advanced Malaysian nation, underpinned by a firmly united people, and
esteemed by the world.

        The problem with many plans and policies on national unity is it keeps
repeating the same mistake since May 13. It keeps focusing on the word
tolerance. Firstly, its not about tolerance its about acceptance. When we say
tolerance we end up creating an illusion. A veil that makes us think we are
accepting. Tolerance means we know we are different but we close one eye.
Acceptance means we know we are different but we have no problems with it. It’s
who we are. Second, 1Malaysia's message is increasingly being covered by

economic arguments. Corruption should not be an element in 1Malaysia because
they represent very different purpose. We can have zero corruption but no unity.
We can have unity but corruption. Inefficiency happens when we have unity. It
also happens when we have no unity. In other words, don't loose the message. If
1Malaysia keeps having economic and social agendas tagged onto it, it will loose
its focus. Focus on the message.

Lets keep things simple. What the rakyat wants ?

       The rakyat wants unity in all aspects. Example, currently bumiputras have
special access to education such as matriculation, asrama, politeknik school,and
university. With 1Malaysia, we propose everyone be given the similar privileges.
When it comes to housing, it is very unfair for the Chinese and the Indian to pay
100%, where the Malays only pay 93% for a new house. Simple things like that if
solved will bring unity to our people.

       The recent news concerning Malaysia being blacklisted by US for human
trafficking is rather shocking and sad. A government with integrity and
accountability, should at least make statements to look into the reports, and then
point by point refute them with evidences. Not to have your home affairs minister
to make statements saying that these allegations are baseless.


       One Malaysia concept has brought inspiration to stabilize Malaysian
ethnic and races and to strengthen the stability according to ‘Rukun Negara’
principle. The important things should be establish the feel of respecting each
others and the citizen of Malaysia should concluded their behavior and racial
feeling towards the achievement of the nation. All races should be glad to
become a One Malaysian and getting all the prosperity and the good
development from the government. All the good values from all Malaysian should
be full fill by everybody to satisfy all races and the way of Malaysia life. By
constructing multiracial and culture of Malaysian will make our country become
the globalization respectively from other country. The dedication and the
integration values should be shared by everybody to the sense of belonging and
togetherness to achieve One Malaysia concept. The concept of 1Malaysia is an
applaud able effort to encourage unity among all Malaysians of different race and
culture while maintaining values of aspiration and principles set in our
Constitution. We share the same view as Dato' Sri Najib Razak that 1Malaysia
does not promote assimilation between races; since History is about finding, and
not diminishing, of one's own roots. Thus, acceptance, respect, and appreciation
of each one's unique race are what 1Malaysia is all about. We believe that we
Malaysians can achieve a better future if we could all learn to accept, respect
and appreciate everyone in accordance with 1Malaysia's vision.


2. akhbar-akhbar tempatan
5. journal on Tourism Malaysia 2009


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