The Socio-Psychological Dimension of Ethnic Relations In Malaysia

European Journal of Social Sciences – Volume 12, Number 1 (2009)

The Socio-Psychological Dimension of Ethnic
Relations In Malaysia


Sri Rahayu Ismail
Lecturer
Department of Government and Civilization Studies
Faculty of Human Ecology, University Putra Malaysia
Selangor Malaysia
E-mail: sri@putra.upm.edu.my
Tel: +603-89467078; Fax: +603-89467153

Haslinda Abdullah
Senior Lecturer
Department of Social Science & Development
Faculty of Human Ecology, University Putra Malaysia
Selangor Malaysia
E-mail: lynn@putra.upm.edu.my
Tel: +603-89467876; Fax: +603-89467894

Zaid Ahmad
Associate Professor & Head of Department
Department of Government and Civilization Studies
Faculty of Human Ecology, University Putra Malaysia
Selangor Malaysia
E-mail: zayyadal@hotmail.com; zaid_a@putra.upm.edu.my
Tel: +603-8946 7141; Fax: +603-89467153


Abstract
This article discusses the socio-psychological dimension of ethnic relations in Malaysia. It
argues that in the contest of Malaysia, the psychological elements in most cases translated
into negative perceptions towards others. It manifests in the forms of prejudice, stereotypes
and discrimination that are seen as the most difficult stumbling block. It is crucial to
understand those elements in order to understand the issue better. This paper will also
highlight some of the good as well as the sour experiences that the Malaysians have gone
through in dealing with the issues of ethnic relation. Meanwhile, a few strategies towards
racial integration were suggested such as cultural tolerance, religious tolerance and
dialogue.


Keywords: Socio-psychological; prejudice, stereotypes and discrimination, racial
integration;cultural tolerance, religious tolerance and dialogue

1. Introduction
Malaysia is a multi-racial country consisting of the Malays as the major ethnic group, the Chinese,
Indians as well as other minority ethic groups. All these groups live in harmony in support of unity in
diversity. A study on inter-ethnic relations serves to deepen inter-racial understanding and enrich
positive ethnic relations in Malaysia. The need for debate on inter-racial relations in Malaysia has
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become increasingly necessary at the current climate due to several factors, foremost being recent
incidences that indicate the existence of underlying racial tension. Even though the scenario is not new
to the country as there had been previous incidences of similar nature historically, there is a general
concern that the issue represents a potential time bomb for the nation.
The availability of various ethnicities and cultures in Malaysia has given rise to a situation
resembling a tug-of-war, where each ethnic group feels a defiant inclination to retain their individual
identities on one hand, yet recognize the need to accept the fact that inter-dependency is imminent. The
issue remains, is multi-ethnicity the sole factor contributing to racial tension?
Most of the previous studies on Malaysian racial relations in the past have focused mainly on
economic and social factors. Some sectors claim that the racial conflict stems from political leanings;
others feel that the main bone of contention among the different ethnicities is due to the uneven
distribution of economic gains (Sanusi Ahmad, 1989). Nevertheless, one important yet largely
neglected aspect of analyzing inter-racial relations is from the psychologicical perspective. This paper
will attempt to delve into the psychological dimension to show that it can oft-times be a larger source
of conflict compared to economic, political or social factors.
In order to establish the conceptual scaffolding in analysing the psychological dimension of
inter-ethnic relations, it is crucial to first elaborate on the fundamental elements and concepts behind
each ethnic make-up. It is important to have a clear grasp of the issue at hand based on cultural,
historical and anecdotal contexts.


2. Malaysian Ethnic Backgrounds
The process of national integration in Malaysia can be anaylsed based on the contact levels between
different ethnic groups. Inter-racial relations in Malaysia remain, at its best, at an accommodative level,
where each ethnic group is aware of each other’s social norms and values, yet make a strong stand to
defend the erosion of their own culture and livestyles.
The Malaysian multi-racial experience had been one of conflict, competition and cooperation.
Inter-racial conflict was displayed historically in the unfortunate May 13 1969 and 4 May 2001
Kampung Medan incidents; whereas inter-racial competition is apparent in the competitive struggle for
places in national institutes of higher learning due to the quota system. Lastly, inter-racial cooperation
is rule of day especially on political grounds where three different parties, each representing a major
ethnic group, work hand-in-hand for the good of the people (rakyat).
The seed of national integration was planted way back in history, beginning with the Malay
Malacca Sultanate Kingdom. Around the realms of the sixteenth century (1500s), inter-racial relations
were at a harmonious stage, with Indians, Chinese and Arabs living separately yet keeping constant
contact with one another for main purpose of economic returns. Yet, this contact level which seemed
apparently minimal has resulted in the highest level of assimilation and amalgamation between the
ethnic groups, as evidenced by the eventual birth of the Baba and Nyonya community in Malacca.
Around the seventeenth century (1600s) when the country came under the rule of Western
forces, each ethnic group kept to their own circles, with little influence from the Portugese and Dutch
colonists. However, drastic changes started taking place with the advent of British rule in the country.
Inter-racial tension began to take place following the British implementation of economic
developmental policies based on ethnicities. The Chinese, who traditionally stayed in the cities carried
out businesses and mining, the Malays were told to stay in the villages to perform farming activities as
they had been doing for generations, whereas the Indians were kept grounded to the rubber and palm
oil estates. The ‘divide and rule’ policies initiated by the British resulted in a multi-racial society that is
characterized by a wide social divide between races.
During the Emergency insurgency, inter-racial relations improved somewhat, out of an
understanding for the need of cooperation between races. Merdeka or Independence, brought about
strong integration where all major races worked together in a political alliance (Perikatan) consisting of
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the United Malay National Organization (UMNO) represented by the Malay ethnic group, the
Malaysia Chinese Association (MCA) representing the Chinese and the Malaysia Indian Congress
(MIC) representing the Indians. This cohesive cooperation was born out of the unifying desire for the
same vision, which is to achieve independence. The same cooperative spirit of nation-building was
apparent in the early years of independence, particularly in the years before and after the formation of
Malaysia. During this same period, the Indonesians, under the leadership of president Soekarno, had
launched a confrontation against Malaysia with the war cry “Ganyang Malaysia”. The possible threat
from this outside force created a unifying effect on all ethnic groups in Malaysia, giving the people a
stronger reason for inter-racial cooperation.
This Cooperation and Political Understanding that was established between the races were
severely tested in the 13 May 1969 incident, which now marks a black spot in the history of racial
relations in Malaysia. Today, the incident is recognized as the climax to inter-racial conflict in this
country, which has since resulted in governmental efforts towards national unity and integration
between the countrymen. Some of the policies that were formed for this purpose were the New
Economic Policy (NEP), National Education Policy and National Cultural Policy.
However, many years after the implementation of the New Economic Policy, various quarters
had voiced concern over the apparent failure of the policy particularly in arresting the problem of
poverty and the unequal distribution of economic wealth between the races. This phenomenon grew
into strong prejudices and discomfort between the ethnic groups. By virtue of its nature, prejudice has
the potent power to form dissatisfaction, which could potentially lead to drastic results. According to
the sociological theory known as the Frustration Agression Theory, a particular ethnic group or
individual who is constantly faced with frustration will eventually react with aggression. This theory
cannot be overlooked because the possibility of serious repercussions resulting from racial tension has
the potential of repeating itself.


3. The Socio-Psychological Aspect of Racial Relations in Malaysia
Malaysia is famed for its multi-cultural and multi-racial communities with high levels of tolerance and
respect for one another. However, certain recent incidents threaten to shake the boat of racial harmony
and launch a possible racial riot. The current situation is akin to a smoking volcano that threatens to
spew lava at an unknown time in the near future. The three main ethnic groups have started to question
each other’s rights, authority and credibility. This would not have happened if each ethnic group has
high levels of understanding, respect and tolerance towards one another. Psychological aspects such as
elements of prejudice and discrimination that are considered catalysts for racial discord ought to be
understood by all levels of society before they reach astromical levels.

3.1. Prejudice
Prejudice or biasness is one major aspect that has contributed to the general sentiments of discontent
among certain ethnic groups in the country. The situation is made worse with further conflicts that
arise out of negative perceptions due to misunderstandings and a lack of knowledge of another race not
our own. Due to simplistic and very likely, inaccurate, information of a particular ethnic group without
considering the realities associated with an individual’s background and character, there is a higher
possibility of prejudices escalating into aggressive behaviors and reactions.
When one ethnic group has formed a high level of prejudice towards another ethnic group, it
becomes very difficult to change the negative perceptions although strong facts are presented to prove
their misconception. One becomes more inclined to believe what they are already ingrained with, and
will usually be more susceptible towards new information that reinforces their negative opinions. The
Kampung Medan incident serves as a good example of deep-rooted prejudice between two main ethnic
groups in the country. What resulted was racial riots that ended in tragedy – several deaths and millions
of ringgit for recovery purposes.
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Prejudices are usually founded on active support from the surrounding social environment.
They are normally handed down from generation to generation. An individual who is brought up in an
environment that nurtures prejudice will develop strong negative sentiments and prejudices that are
nearly impossible to eradicate. The negative attitudes that have been silently brewing will manifest
themselves when they are faced with a competitor for a desired position or post who happens to be
someone from the prejudiced race. Main ethnic groups in Malaysia such as the Malays, Chinese and
Indians ought to understand the cultural and traditional practices behind each Malaysian so as to
minimize the impact of racial tension that arises out of the ensuing conflict.
Prejudice is strongest in an environment where one aspect of human nature, the defensive ego,
is apparent. This happens when one ethnic group or individual feels that their pride or dignity is being
threatened. This feeling of being under threat puts them on the defensive, making them reject or
decline whatever that is being offered from the prejudiced party. In Malaysia, the quota system for
institutes of higher learning is seen to be a suppression of the rights of the other races. However, a
closer and more critical inspection of the system will reveal that this opinion is largely based on the
prejudice of other races towards the Malays. The defensive ego of the other races makes them see the
situation as unfair and inconducive towards the development of education in the country.
Psychologists have also tried to link personality with prejudice. Adorno et al. (1950) concludes
that prejudice is closely related to another more complicated group of traits termed authoritarian
personality. An individual with a high authoritarian personality tends to regard others in the same
group as the best, whereas individuals in other groups are treated with rejection, opposition or disdain.
Such a mentality will not happen if every individual in Malaysia realises that the strength and harmony
of each ethnic group ought to take precedence over individualistics values.

3.2 Discrimination
Discrimination is the end result of a prejudice towards a particular ethnic group. It is defined as a
refusal to provide similar or fair treatment to another group or race who demands equal rights. This
behaviour can manifest itself in various ways, beginning with mild discrimination when an individual
avoids meeting someone for whom he or she is prejudiced against. This can escalate into the maximum
level of discrimination, which involves firing from a job, social seclusion, even physical abuse that can
prove to be fatal.
The multi-racial aspect of Malaysia ought to be taken in the positive light, as prejudices and
discrimination may have serious repercussions for everyone. For most Malaysians, discriminations
towards another race or ethnic group are usually veiled. Open discriminations are rare unless in
situations where individuals feel safe to display their true sentiments. The situation is apparent in
recent incidences, where special attention to a particular ethnic group is seen as an injustice. This may
or may not be true as it is only a perception without taking into account the entire situation or
landscape behind a certain decision.

3.3. Stereotypes
Both the psychological dimensions that have been discussed in detail earlier, prejudice and
discrimination, are closely related to the concept of stereotypes. A stereotype is a pre-conceived
perception. For instance, there are negative stereotypes associated with a particular ethnic group that
were formed due to negative experiences or socialization. The stereotyped perceptions attach negative
connotations onto that particular ethnic group, giving the general impression that every one belonging
to the group has the same characteristics and values. In short, all these three are inter-connected:
stereotyping (the element of trust), prejudice (the element of defense and depravation) and
discrimination (the element of behaviour).
There are other factors that are believed to stand in the way of Malaysia’s national integration.
These factors are closely related to communal values and attitudes, such as racism and ethnocentrism.
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These two factors are the psychological elements that are mostly influenced by historical experience,
education (whether formal or informal), economic conditions and politics.
Racism is defined as being overly protective of one’s own ethnic group to the extent of having
negative attitudes or behaviors towards other ethnic groups that could potentially lead to conflict. In the
Malaysian context, this phenomenon is most apparent in business circles, politics and social settings
where each ethnic group only defends the rights of the people in their own ethnic group. This racist
attitude has created a social chasm in the Malaysian society and consequently caused racial tension.
Ethnocentrism, on the other hand, refers to the belief that one’s culture is superior to other
cultures. This sense of superiority makes every other culture that is different from one’s own to appear
wrong, bad and possibly dangerous. Every member of society ought to have a thorough and positive
understanding of the cultures of other ethnic groups in Malaysia because negative mental thoughts and
interpretation are the main causes of an ethno-centric way of thinking. These phenomenons, although
not widespread among the various Malaysian communities, exists as underlying currents in every
individual citizen, eventually posing as roadblocks towards national integration.


4. Strategies Towards Racial Integration in Malaysia
In Malaysia, there are various unwritten principles that form the backbone behind the attempts for
national integration. Firstly, there is the general consensus that national integration is possible only
when each ethnic group is bound together in the spirit of national unity. Secondly, racial integration
can happen when the economic divide between the races is reduced or totally eliminated. Thirdly, the
establishment and implementation of every national policy whether in the social, economic, cultural
and other aspects must not get in the way of each ethnic group from their respective endeavours and
industries. Fourthly, the principle of give and take among the leaders of every ethnic group must be the
core principle behind the establishment and implementation of national policies.

4.1. Cultural tolerance
Nowhere else in the world is cultural tolerance more important than in a multi-racial, multi-cultural and
multi-religious country like Malaysia. The culture of give and take can be viewed from various positive
perspectives. For instance, while Bahasa Melayu is the national language for all official purposes, other
languages are still being widely used. Similarly, although the Malay culture is practised widely by the
general public in daily living and forms the pillar behind national culture, the other ethnic groups are
free to practise their individual traditions. Besides that, the sharing of values and joint celebrations
during major festivals help bring different races together in a harmonious relationship.

4.2. Religious tolerance
Religious tolerance or mutual understanding between religions also forms an important factor in
creating racial integration. Although many believe it is easier said than done and the reality poses more
challenges than seen on the surface, we must nevertheless continue to be optimistic.
The Malay-Muslim community in Malaysia has been on the forefront of religious tolerance as
required of Islam, which is evidenced by the adoption of Midanah city, a multi-cultural society, as a
main reference point. According to the Madinah Constitution that was formed by the Prophet
Muhammad S.A.W, the Jews in the city were permitted to continue their daily lives according to their
own culture and religious creed. The Muslims are continuously being reminded to stay civil and
tolerant towards the non-Muslims as per instructed by Allah S.W.T. The following verse forms the
guideline for the behaviour of Malay-Muslims in their daily interactions with those of other religions
And dispute not with the People of the Book, except with means better (than mere
dispution)….
(Verse al-Ankabut (29):46)
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As for the Chinese community, they are historically inclined to possess religious tolerance, with
the differing Chinese communities in Mainland China displaying religious tolerance in their socio-
cultural environments consisting of the three main philosophies of Taoism, Confucianism and
Buddhism. All three philosophies are harmoniously inter-twined into their daily lives (Geoffrey
Parinder, 1975). In his book Comparative Religion, Drs Sukarji also states the following:
“In the event that a Confucious believer passes away; his final rites will be conducted
according to a combination of the three main religions. The family of the Confucious
believer will prepare the paraphernalia necessary for the funeral. A Buddhist monk will
recite prayers and religious chantings for the deceased, whereas a Taoist priest will
determine the location of the burial ground of the deceased.”
(Edition II, chap I, pgs 30-31)
The basic understanding here is that religious tolerance has always been an integral part of the
Chinese civilization. As such, the Chinese in Malaysia can practise the same levels of tolerance in the
context of our multi-racial society.

4.3 Dialogue
Dialogues between multi-ethnic societies in Malaysia form the perfect platform to promote a
community where harmony and mutual understanding exists. Osman Bakar decribes the role of
dialogue as such:
“…to bring different communities together to work for the common good of society
inasmuch as they forced by circumstances to live together side by side while
subscribing to different spiritual faiths, religious ways of life and political ideologies”.
(Osman Bakar, 1997)
Ideally, this approach should be initiated in schools and continuously cultivated through
institutes of higher learning right up to employment stage. However, the use of dialogue to promote
inter-ethnic understanding must be carefully planned so as to avoid racial tension. Participation must
be on an equal basis involving every Malaysian community concerned. What remains top priority in a
dialogue is that participants are open to the differing and sometimes opposing opinions and concerns of
others.


Conclusion
In general, a lot still remains to be done to improve inter-ethnic relations in Malaysia. What has been
discussed in this paper is just a premilary observation of the psychological dimension in inter-ethnic
relations in the country. Psychological factors such as misconceptions, prejudice, discrimination and
others ought to be tackled early and appropriately. The innate desire for the formation of 1Malaysia
with a distinctly individual identity amidst a strong multi-racial foundation has to begin with society’s
understanding of the need for multi-racial and multi-ethnic tolerance. Efforts to close the racial chasm
ought to be carried out on a consistent and continual, not seasonal, basis. Dividing factors that stand in
the way of these efforts must be prompty identified and wisely overcome. An open attitude must form
the basis in creating closer inter-racial ties between the various ethnic groups in Malaysia. Existing
tension and prejudices should be kept in check with regular dialogues or other methods to promote
national integration.
The success and effects from the policies that were put in place since Merdeka has yet to seen,
however the Malaysian communities of today are already undergoing massive changes. There is a need
to refresh the approaches that had been used traditionally to suit the present climate. Today, the influx
of foreign workers with various backgrounds from Indonesia, Cambodia, Vietnam and others have now
presented us with a new dimension of a multi-ethnic society. These workers who are here in various
employment sectors are also undergoing complicated socialization processes with the local
communities at the same time.
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These rapid changes ought to be handled carefully, as incidents involving racial tension
between the locals and the foreigners (although isolated) can lead to serious and undesirable
repercussions. As these groups are predominantly Asian, there is an urgent need for the authorities to
have a deeper understanding of the psychology of Asian communities. Understanding their pysche will
empower the authorities and provide them the ammunition to handle potential problems arising from
issues and problems as a result of their communications and interaction with the locals. This will assist
the relevant powers-that-be to introduce and implement new policies and programmes towards racial
harmony in Malaysia.


References
[1]
Adorno, T.W.et.al., 1950. The Authoritarian Personality, New York: Harper
[2]
Bakar, Osman, 1997. Islam and Civilizational Dialogue, Kuala Lumpur: Penerbit Universiti
Malaya
[3]
Kalat, W.J., 1999. Introduction to Psychology, New York: Wadsworth Publishing Company
[4]
Redzuan, Ma’rof, 2001. Psikologi Sosial, Serdang: Penerbit Universiti Putra Malaysia
[5]
_________ and A. Haslinda, 2002. Psikologi, Kuala Lumpur: McGraw Hill
[6]
Sukarji et.al., Jilid II, t.t. Perbandingan Agama, Jakarta: Azam
[7]
Parinder, Geoffrey, 1975. Introduction to Asian Religion, New York: Oxford University Press

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