Racial/ethnic/religious discrimination in Malaysia
Clélia HABIBECHE Lilas DESTRAS
"My grandfather emigrated from Sri Lanka in 1910, (more than a hundred years ago). My father was born in Malaysia, I was born in this country, (as were my children and grandchildren), yet I am still not considered fully from here, but rather as someone from the outside."
This is a quote from Denison Jayasooria, a professor at the National University of Malaysia.
Introduction
Ethnic background determines not only social identity but also economic and political opportunities. Distinction: the Malays (or Bumiputera)// the Chinese, Indian, and other communities, who do not enjoy the same advantages. To this day, Malaysia remains one of the few countries that has not ratified the International Convention on the Elimination of All Forms of Racial Discrimination, despite having a Constitution that proclaims the equality of all citizens. Paradox: rich in cultural heritage//institutionalized discriminatory policies.
To what extent are racial, ethnic, and religious discriminations in Malaysia the result of a historical and political legacy, and how do they continue to influence Malaysian society today?
Summary
I- Historical context and ethnic diversity. A- The composition of the population in Malaysia. B- Colonial heritage and its impact on inter-ethnic relations. II- Ethno-racial discrimination A- An institutionalised discrimination policy: ‘Malays first policy’. B- Inequalities of all kinds on a daily basis. III- Contemporary issues and evolving identities. A- The rise of social inequalities over ethnic divisions. B- Political Tensions as a Reflection of Religious Divisions in Malaysia. CONCLUSION
I- Historical context and ethnic diversity. A- The composition of the population in Malaysia.
- Malays represent 61.7% of the population and are known as Bumiputra, meaning "sons of the soil". --> Islam is a fundamental part of their identity. - Chinese community represents 20.8% of the population. --> Buddhism, while others follow Taoism or Christianity. - Indigenous populations account for 11.0% of Malaysia's inhabitants. "Orang Asli" in Peninsular Malaysia, while in Borneo (Sabah and Sarawak) --> animist beliefs, although some have converted to Islam or Christianity. - Indians represent 6.2% of the population --> Hindus, though some are also Muslims or Christians.
- Official classification => ethnic origin is stated on identity cards and passports.
B- Colonial heritage and its impact on inter-ethnic relations.
- The British enforced strict ethnic segregation policies. They encouraged Chinese and Indian immigration. - This strategy prevented interethnic solidarity and reinforced a rigid social structure. - The Chinese, concentrated on the western coast, became highly urbanized, driving city development and gaining economic dominance. Meanwhile, the Malays, confined to rural areas.
B- Colonial heritage and its impact on inter-ethnic relations.
- World War II was a turning point.- In 1942, Japan invaded, imposing a brutal occupation. - The Chinese, seen as hostile due to the Sino-Japanese War. - In contrast, the Malays, mostly rural, were largely spared, and some even collaborated with the Japanese. => This period intensified ethnic tensions.
II- Ethno-racial discrimination A- An institutionalised discrimination policy: ‘Malays first policy’.
- New Economic Policy (NEP) in 1971, - While these policies have helped reduce Malay poverty, they have also marginalized non-Bumiputera communities, especially Chinese and Indians, who feel excluded from economic benefits.
- At the end of British colonial rule in Malaysia, the indigenous Malays formed a majority. - Affirmative action policies to recognize the special status of the “Bumiputera” (Malays) and improve their economic status. - Article 153 of the Constitution unambiguously provides for preferential treatment of Bumiputera in specific sectors on the basis of their “special position”, but “only if necessary”.
B- Inequalities of all kinds on a daily basis.
1) Inequalities in employment.
- Chinese Malaysians dominate private businesses and high-paying sectors, while Malays and Indians are overrepresented in lower-income jobs. - Although affirmative action policies aim to boost Malay employment in government positions, this has led to an imbalance where Chinese and Indian workers are largely concentrated in the private sector. - A 2019 World Bank report found that while Chinese Malaysians had the highest average salaries, Malays and Indians faced higher unemployment rates and lower wages.
B- Inequalities of all kinds on a daily basis.
2) Inequalities in housing.
Many testimonies circulate on social media, denouncing this worrying reality. For example, a Reddit user, under the pseudonym kittycattack, reports: 'There is a building in Taman Tun Perak that enforces a strict “no Africans” policy. They even put up banners in the area to announce it.' These criteria, based on skin color or origin, constitute systemic discrimination that unfairly excludes qualified individuals. Rental platforms are also filled with listings explicitly stating ethnic criteria, such as: “We do not rent to Indians.”
2) Inequalities in housing.
As a result, this reinforces social and economic divisions, isolating marginalized communities in specific neighborhoods that are often underdeveloped or poorly served. These areas, characterized: - inadequate infrastructure - poorly maintained roads - limited access to healthcare services - low-quality schools - deficient public transportation --> further exacerbate the economic and social inequalities these groups already face.
3) Education
- Malay origin are given preferential treatment in Government universities. - In October 2019, 4 major public universities organized a “Malaysian Dignity Congress” attended by 5,000 participants, in the presence of the Prime Minister and opposition parties. The stated aim was to reinforce the privileges of the Malay population in relation to other races, as well as the place of Islam. Congress Secretary Zainal Kling warned non-Malay people that their rights could be suspended if they did not submit to the social contract, as “the Malays are the rightful owners of the country”.
III- Contemporary issues and evolving identities. A- The rise of social inequalities over ethnic divisions.
- The Bumiputera policies, have fostered a sense of loyalty towards the ruling parties that continue to uphold these policies, the United Malays National Organization (UMNO). - But in 2008, the political landscape has begun to change, with the dividing line shifting from ethnic to social criteria. Poor Malays and the two main minorities, Chinese (25% of the population) and Indian (8%), began to draw closer together, convinced that neither was benefiting from their nation's prosperity. In 2008, around 10% of the Malaysian electorate switched to the opposition, and the Front National lost its two-thirds majority in parliament for the first time.
B- Political tensions as a reflection of religious divisions in Malaysia.
Malaysia’s political landscape is deeply intertwined with religion. Since 2018, the country’s alliances have exacerbated religious tensions between the Malay-Muslim majority and non-Muslim minorities.
The Rise of Political Islam PAS (Parti Islam Se-Malaysia). In the 2018 elections, PAS allied with UMNO but performed modestly. After the 2020 ,PAS entered government and pushed for a more Islamic governance model. In 2022, PAS became the largest party in Parliament, advocating for stricter Sharia laws.
CONCLUSION
- The ethnic stratification in Malaysia exacerbates social divides, creating a fragmented political landscape where different groups feel either represented or marginalized based on their ethnic and economic status. - This dynamic significantly impacts the country’s political stability, as the ruling government must navigate the delicate balance between addressing the demands of the majority and managing the discontent of minority communities.
CONCLUSION
However, ethnic and religious minorities are not the only groups facing systemic discrimination in Malaysia. - The LGBTQ+ community also experiences severe marginalization, as traditional and religious values dominate public discourse and policymaking. Same-sex relationships remain criminalized and LGBTQ+ individuals often face legal persecution, social stigma, and limited access to rights and protections. The repression of sexual minorities reflects deeper societal divisions and raises critical questions about human rights, inclusivity, and the future of equality in Malaysia.
Debate
Are affirmative action policies based on ethnicity a legitimate way to address historical inequalities, or do they reinforce institutionalized discrimination and social divisions?
Racial/ethnic/religious discrimination in Malaysia
Clélia Habibeche
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Transcript
Racial/ethnic/religious discrimination in Malaysia
Clélia HABIBECHE Lilas DESTRAS
"My grandfather emigrated from Sri Lanka in 1910, (more than a hundred years ago). My father was born in Malaysia, I was born in this country, (as were my children and grandchildren), yet I am still not considered fully from here, but rather as someone from the outside."
This is a quote from Denison Jayasooria, a professor at the National University of Malaysia.
Introduction
Ethnic background determines not only social identity but also economic and political opportunities. Distinction: the Malays (or Bumiputera)// the Chinese, Indian, and other communities, who do not enjoy the same advantages. To this day, Malaysia remains one of the few countries that has not ratified the International Convention on the Elimination of All Forms of Racial Discrimination, despite having a Constitution that proclaims the equality of all citizens. Paradox: rich in cultural heritage//institutionalized discriminatory policies.
To what extent are racial, ethnic, and religious discriminations in Malaysia the result of a historical and political legacy, and how do they continue to influence Malaysian society today?
Summary
I- Historical context and ethnic diversity. A- The composition of the population in Malaysia. B- Colonial heritage and its impact on inter-ethnic relations. II- Ethno-racial discrimination A- An institutionalised discrimination policy: ‘Malays first policy’. B- Inequalities of all kinds on a daily basis. III- Contemporary issues and evolving identities. A- The rise of social inequalities over ethnic divisions. B- Political Tensions as a Reflection of Religious Divisions in Malaysia. CONCLUSION
I- Historical context and ethnic diversity. A- The composition of the population in Malaysia.
- Malays represent 61.7% of the population and are known as Bumiputra, meaning "sons of the soil". --> Islam is a fundamental part of their identity. - Chinese community represents 20.8% of the population. --> Buddhism, while others follow Taoism or Christianity. - Indigenous populations account for 11.0% of Malaysia's inhabitants. "Orang Asli" in Peninsular Malaysia, while in Borneo (Sabah and Sarawak) --> animist beliefs, although some have converted to Islam or Christianity. - Indians represent 6.2% of the population --> Hindus, though some are also Muslims or Christians.
- Official classification => ethnic origin is stated on identity cards and passports.
B- Colonial heritage and its impact on inter-ethnic relations.
- The British enforced strict ethnic segregation policies. They encouraged Chinese and Indian immigration. - This strategy prevented interethnic solidarity and reinforced a rigid social structure. - The Chinese, concentrated on the western coast, became highly urbanized, driving city development and gaining economic dominance. Meanwhile, the Malays, confined to rural areas.
B- Colonial heritage and its impact on inter-ethnic relations.
- World War II was a turning point.- In 1942, Japan invaded, imposing a brutal occupation. - The Chinese, seen as hostile due to the Sino-Japanese War. - In contrast, the Malays, mostly rural, were largely spared, and some even collaborated with the Japanese. => This period intensified ethnic tensions.
II- Ethno-racial discrimination A- An institutionalised discrimination policy: ‘Malays first policy’.
- New Economic Policy (NEP) in 1971, - While these policies have helped reduce Malay poverty, they have also marginalized non-Bumiputera communities, especially Chinese and Indians, who feel excluded from economic benefits.
- At the end of British colonial rule in Malaysia, the indigenous Malays formed a majority. - Affirmative action policies to recognize the special status of the “Bumiputera” (Malays) and improve their economic status. - Article 153 of the Constitution unambiguously provides for preferential treatment of Bumiputera in specific sectors on the basis of their “special position”, but “only if necessary”.
B- Inequalities of all kinds on a daily basis.
1) Inequalities in employment.
- Chinese Malaysians dominate private businesses and high-paying sectors, while Malays and Indians are overrepresented in lower-income jobs. - Although affirmative action policies aim to boost Malay employment in government positions, this has led to an imbalance where Chinese and Indian workers are largely concentrated in the private sector. - A 2019 World Bank report found that while Chinese Malaysians had the highest average salaries, Malays and Indians faced higher unemployment rates and lower wages.
B- Inequalities of all kinds on a daily basis.
2) Inequalities in housing.
Many testimonies circulate on social media, denouncing this worrying reality. For example, a Reddit user, under the pseudonym kittycattack, reports: 'There is a building in Taman Tun Perak that enforces a strict “no Africans” policy. They even put up banners in the area to announce it.' These criteria, based on skin color or origin, constitute systemic discrimination that unfairly excludes qualified individuals. Rental platforms are also filled with listings explicitly stating ethnic criteria, such as: “We do not rent to Indians.”
2) Inequalities in housing.
As a result, this reinforces social and economic divisions, isolating marginalized communities in specific neighborhoods that are often underdeveloped or poorly served. These areas, characterized: - inadequate infrastructure - poorly maintained roads - limited access to healthcare services - low-quality schools - deficient public transportation --> further exacerbate the economic and social inequalities these groups already face.
3) Education
- Malay origin are given preferential treatment in Government universities. - In October 2019, 4 major public universities organized a “Malaysian Dignity Congress” attended by 5,000 participants, in the presence of the Prime Minister and opposition parties. The stated aim was to reinforce the privileges of the Malay population in relation to other races, as well as the place of Islam. Congress Secretary Zainal Kling warned non-Malay people that their rights could be suspended if they did not submit to the social contract, as “the Malays are the rightful owners of the country”.
III- Contemporary issues and evolving identities. A- The rise of social inequalities over ethnic divisions.
- The Bumiputera policies, have fostered a sense of loyalty towards the ruling parties that continue to uphold these policies, the United Malays National Organization (UMNO). - But in 2008, the political landscape has begun to change, with the dividing line shifting from ethnic to social criteria. Poor Malays and the two main minorities, Chinese (25% of the population) and Indian (8%), began to draw closer together, convinced that neither was benefiting from their nation's prosperity. In 2008, around 10% of the Malaysian electorate switched to the opposition, and the Front National lost its two-thirds majority in parliament for the first time.
B- Political tensions as a reflection of religious divisions in Malaysia.
Malaysia’s political landscape is deeply intertwined with religion. Since 2018, the country’s alliances have exacerbated religious tensions between the Malay-Muslim majority and non-Muslim minorities.
The Rise of Political Islam PAS (Parti Islam Se-Malaysia). In the 2018 elections, PAS allied with UMNO but performed modestly. After the 2020 ,PAS entered government and pushed for a more Islamic governance model. In 2022, PAS became the largest party in Parliament, advocating for stricter Sharia laws.
CONCLUSION
- The ethnic stratification in Malaysia exacerbates social divides, creating a fragmented political landscape where different groups feel either represented or marginalized based on their ethnic and economic status. - This dynamic significantly impacts the country’s political stability, as the ruling government must navigate the delicate balance between addressing the demands of the majority and managing the discontent of minority communities.
CONCLUSION
However, ethnic and religious minorities are not the only groups facing systemic discrimination in Malaysia. - The LGBTQ+ community also experiences severe marginalization, as traditional and religious values dominate public discourse and policymaking. Same-sex relationships remain criminalized and LGBTQ+ individuals often face legal persecution, social stigma, and limited access to rights and protections. The repression of sexual minorities reflects deeper societal divisions and raises critical questions about human rights, inclusivity, and the future of equality in Malaysia.
Debate
Are affirmative action policies based on ethnicity a legitimate way to address historical inequalities, or do they reinforce institutionalized discrimination and social divisions?