English for Math & Sains

It is increasingly becoming an issue for our country when we see quarrels from our educationist, writers & many other group on the teaching of math & sains at schools using English as the mother language.

In fact, Malaysia very own writer A.Samad Said criticise the use of English for math & sains. It's already been 6 years since English language is use to teach math & sains at all government schools in Malaysia. Why is it still an issue?

Bahasa Melayu is originated from Indonesia, so what is there to be so proud about?

A lot of people argue that as a Malaysian we must be proud and converse in Bahasa Melayu. OK. I want to be a proud Malaysia too.. i would like to suggest the followings to uphold the Bahasa Melayu in Malaysia.

1. Al-Quran to be fully translated in Bahasa Melayu. No more JAWI.
2. Reading of Al-Quran during prayers to be in Bahasa Melayu.
3. All DOA recital must be in Bahasa Melayu.
4. All dealing & transactions at any level must use Bahasa Melayu
5. English names is not allowed for shops or other businesses in Malaysia.They must use Bahasa Melayu.

I would like to see if Malays actually will progress forward or backwards by conversing the universally use Bahasa Melayu!!!

An Ode to Malays

I totally support and agree with Mr Shaik Rizal.

Malay Rights By Shaik Rizal Sulaiman

The Malays are "technically" in power governing the country but it is also this same controlling group that demands the right to correct economic imbalances and disparities for its own race.What does this say about the "majority governing" Malay race for the last 50 years?

I dare say that most Malaysians (regardless of race) below the age of 40 would like to see all opportunities be spread amongst those who deserve it on meritocracy.

We do not need the keris anymore to tell others to be careful of what they say and do because in the survival of the fittest, the keris is of very little relevance!If we continue to hide under the "bumiputera" tempurung as most Malays have been in the last 50 years or more, the catch-up game will just get harder and the gap wider.

If we continue to expect without earning it, we will never learn how to be a race that succeeds on merit. There is NO substitute for merit. The Malay politicians continue to shout about Malay rights and bumiputera rights because the very nature of our local politics is sadly racially biased.

In this day and age, a great nation is built upon joint success stories, meritocracy and the combined hard work of its people WITHOUT any fear or favour of racially biased politics governing our daily policies. Sadly, the Malay politicians have ended up completely corrupt, racialists, twisted religious fanatics.

I am below 40 and as much as I love the "idea" that Malaysia is tanah tumpahnya darah orang Melayu, I can't help but also feel that this country is for ALL Malaysians alike including the Chongs, the Kumars, the Xaviers, the Singhs and Kaurs etc. who were born on the same day in the same hospital as me here in Malaysia.If we feel that WE (the Malays) deserve this country more than THEM , then WE (the Malays) should have shown them a long time ago that we deserve the "control all" status.We have to earn it.

The policies FAILED because the very concept of Malay rights or the NEP/DEB is like a double-edged sword. On one hand, it aims to eradicate wealth disparity but on the other, it has made the Malays oblivious of what reality is.

Our (Malays) success is only reflected in the "perceived" political power which today can collapse in a matter of minutes. I would also like to see my children succeed in their country, Malaysia, for reasons that true success should be based upon, which are merit and hard work and NOT because they are Malays or bumiputeras.

For as long as the Malays don't see this, there is very little point in fighting for Malay rights..It just makes us look more ridiculous. We have taken this notion of being privileged a bit too literally in that it now simply means we want this country and its fruits all for ourselves without accepting the responsibilities that come with it.

I blame the MALAY politicians for this because we want to only fight the cause without strategising for the true substance and need of the cause. We have been given fish all the while without being taught how to fish.It's funny how two different generations can be so diverse in their thinking and the recent elections proved just that. We are no longer concerned with racial problems but more so the never-ending Malay agenda issues.

The rakyat has spoken and the landscape has drastically changed. Is this change welcomed? Is it good?The answer is "NO". Because we,the Malays, have been caught with our pants down - we are not ready to compete on any level playing field (we can't even compete on advantageous grounds!). Even with three or five more continuing policies for Malay rights or bumiputera privileges over the next 50 years, we will still be in exactly the same position as we are in today.

The truth hurts and the truth will always prevail. And the truth of what's to come will NOT go away. I am cynical perhaps because I feel that Malay rights is NOT relevant anymore.The right to be safe, to be treated fairly, to have a world-class healthcare and education, to enjoy equal prosperity, to have good governance, to live in a clean environment and to be war-free is what I want for my Malaysia. NOT for MY race to be artificially powerful.

If we want the Malays to fail, then by all means continue the fight for Malay rights. Go and polish your keris..

Shaik Rizal Sulaiman

Posted by MalaysianUnplug @ Link to This PostpsIn recent months we have seen the Syariah Courts allowing quite a few Malays to exercise their rights to a third or fourth wife. Fair, the guy may be able to provide for the financial and conjugal needs of his wives. However, question here is when he has a dozen kids, will he be able to provide a decent education and life to his kids or will he demand for his "Rights" for subsidy and aid and be a burden to the govt and society.

Racism in Malaysia

Kuala Lumpur - Malaysia's first serious survey of race relations, in 50 years, shows that behind the façade of outward unity and peace, racism runs deep in this multi-ethnic 'melting pot'.
The telephone survey of about 1,200 Malaysians also found that the majority of the various races find comfort and security in their respective ethnicity and not in a common 'Malaysian' identity, as the travel and tourism brochures suggest.

"The findings are not at all surprising," said social scientist Chandra Muzaffar.
"This is partly because ethnic boundaries are real in our society and almost every sphere of public life is linked to ethnicity in one way or another."

The survey, by the independent Merdeka Centre for Opinion Research, also found that negative racial stereotyping was deeply entrenched.

For example, minority Chinese and Indians see the majority Malays, who make up 60 percent of the population of 25 million people, as lazy.

Chinese and Indians, who began migrating here in the early 19th century, make up 26 percent and 8.0 percent of the population, respectively.

It found that more than half the population does not trust each other. For a nation that claims to be a 'melting pot', only eleven percent of the respondents said they had eaten often with friends from other races in the past three months.

Thirty four percent said they have never had a meal with people of other races.
The survey found that 42 percent do not consider themselves Malaysian first, 46 percent say ethnicity is important in voting, 55 percent blame politicians for racial problems and 70 percent would help their own ethnic group first.

According to the survey, 58 percent of Malays, 63 percent of Chinese and 43 percent of Indians polled agreed that "in general, most Malays are lazy."

Meanwhile, 71 percent of Malays, 60 percent of Chinese and 47 percent of Indians agree that "in general, most Chinese are greedy."

Sixty-four percent of Malays, 58 percent of Chinese and 20 percent of Indians agreed that "in general, most Indians cannot be trusted."

The survey, commissioned by the semi-official New Straits Times newspaper and supported by the Friedrich Naumann Foundation, is the first honest look at Malaysian society and the findings have left Malaysians gasping in disbelief at how firmly racism and racial stereotyping has become entrenched and accepted as a way of life.

The Merdeka Centre said the survey "gives an honest picture of the country's situation and inter-racial perception" and warns that extremists can take advantage of inter-racial fears and suspicions in the absence of a meaningful interaction.

The ruling National Front government of Prime Minister Abdullah Badawi works hard to portray the country as an example of multiculturalism where Muslims, Hindus and Christians live together in peace.

But experts have been voicing concern that, increasingly, the communities were drifting apart and polarization of the races and a lack of social unity were on the rise.

They squarely blame the politicians and the country's race-based politics for the sharp rise in racism. The shocking findings have also prompted civil society to demand a ban on all race- based political parties.

"Let us outlaw all Malaysian political parties that restricts membership on grounds of race, religion or sex," said lawyer politician A. Sivanesan who is senior leader in the opposition Democratic Action Party, one of the four registered multi-racial parties in the country.

"It should be written in the constitution that only multi-racial bodies be permitted."
Others say the few multi-racial political parties are weak and unable to grow because of the strong domination of race-based parties over the political system.

"Social problems affect all communities," Sivanesan said. "Poverty, drug and crime are not specific to any one race. All races face the blight."

"What the survey clearly shows is that the various races live peacefully but separately," Sivanesan told IPS.

"Half a century after independence we are further away from knowing each other than when we startedàseparate schools, separate friends, separate lives."

Curiously, the survey showed that many Malaysians had vague ideas, not only of each other's cultures and traditions but also of their own.

Hari Raya Puasa was wrongly perceived as the Malay New Year by 32 per cent of Malays, 84 per cent of Chinese and 45 per cent of Indians --when the festival actually marks the culmination of Ramadan, the holy month of fasting.

Similarly, the Chinese New Year was thought to be a religious festival by 57 percent of Malays, 53 percent of Indians and a whopping 62 percent of Chinese respondents.

Despite the lack of unity, the country has enjoyed long periods of peace except for one race riot in 1969.

And unlike in some neighbouring countries where uniformity is enforced, Malaysia's minorities are not restricted and are free to practice their own cultures and religions and enjoy a vernacular education.

But, the government officially practices a policy of positive discrimination that favours Malays over other races in many areas -- from employment, education, scholarships and business to cheaper housing and assisted savings.

Private companies must hand over 30 percent of equity to ethnic Malays and a portion of housing and commercial property must be sold to them, these measures, collectively called the New Economic Policy or NEP, were started in 1970 to reduce the yawning economic gap with the Chinese community, which dominates business in this country, as in most of South-east Asia.
Originally designed to last for 20 years it has continued without check, sparking envy and resentment between Malays and non-Malays.

The government is aware of the deep divide and has taken measures to close the gap.
One experiment in racial integration is the 'Vision Schools' initiative where students share sports fields, assembly halls and canteens, but attend classes conducted in their own languages.
But the initiative is embroiled in controversy mainly because of the fear among Chinese and Indians that the vernacular education system would suffer and erode their identities.
A popular initiative, the national service programme, started in 2004, puts youths of all the races under a single roof.

Students are chosen at random and taken to camps for about three months in the hope that they will learn team work and absorb each other's culture.

But, the experts say racism is too deeply entrenched in official policies and the socio-political system for such 'half-hearted' measures to make impact.

"The survey's findings might be a bitter pill to swallow but it tells us who we really are behind the façade we show the world," said Sivanesan.

Hajj As A Shift Against Racism

Real Experience by El Hajj Malik El Shabazz (Malcom Little/X)

Many Muslims who have been blessed to make Hajj often speak of how the journey is a life-changing experience. This is more the case for some than others.

Malcolm X is one Muslim who saw the light of true Islam through his Hajj in April 1964. As a former member and speaker for the Nation of Islam, a black spiritual and nationalist movement, he believed that the white man was the devil and the black man superior.

After leaving the Nation of Islam in March 1964, he made Hajj, which helped change his perspective on whites and racism completely.

Here is an excerpt of a letter El Hajj Malik El Shabazz wrote about his Hajj experience. In it, he explains what it was during this blessed journey that made him so profoundly shift his perspective on race and racism:

"There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white.

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have been always a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass and slept in the same bed (or on the same rug)-while praying to the same God with fellow Muslims, whose eyes were the bluest of the blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the actions and in the deeds of the ‘white' Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

We are truly all the same-brothers.

All praise is due to Allah, the Lord of the worlds."

From KKK to Islam

From the KKK to Islam: An Interview with an ex-racist

Few topics touch a raw nerve in the United States like race and racism in America.
Given the deeply embedded psychology and history of racism found in American society, it is often surprising to discover individuals who have truly fought against racial hatred with not just their words and actions, but in the two most important battlegrounds: their hearts and minds.
Abdussalam Sipes is one example of this.

Sipes is currently chief of security at a masjid. His calm, frank discussion of his journey from being a member of the virulently racist American white supremacist group Ku Klux Klan (KKK) to his decision to leave racial hatred, and then his acceptance of Islam will make you not only see one individual's courage to change paths and "see the light" -it will also bring tears to your eyes.
Sound Vision interviewed Sipes about his former racism, what brought about his change and why he ultimately chose Islam.

This is an edited version of that interview:

SV: What exactly was your connection to racism before your conversion?

AS: "I was a member of the Ku Klux Klan and before that I was a member of other (white supremacist organizations) too. I was originally just a card-carrying member and I grew up in their ranks. I started with them when I was 14 years old and by the time I was 21, I was a high-ranking official in the Klan organization.
I was involved with major recruiting efforts. I was the main organizer of most of the activities in my region. I was in charge of a large geographical region of Klan chapters in the northern district of California.
My activities involved everything from media interviews, recruitment drives to literature leaf letting to criminal activities [and went] as far as assaults on people, violent crimes, intimidation. I've spent most of my life in prison, over 13 years.

SV: What factors in your childhood or personal experiences made you adopt racist views?

AS:Just being around the people I grew up around who were racist. I grew up in a predominately white California suburb.
All of my family used the word "n*****" (a racial slur against African-Americans) and referred to black people as parasites on society, kind of like cockroaches, just violent and bad in nature. They just [reaffirmed] the stereotypes that white America has of people of color.
I went to prison for armed robbery and attempted murder. I was 15 at the time. I was involved with a group that was a paramilitary organization and their activities were intimidating blacks in the town that we lived in. We used to [commit] a lot of violent crimes against people. This particular crime was not race-motivated but we had particular views that were racist.
In prison, things [are racially] segregated. You've got the blacks, Mexicans and whites. Of course I gravitated towards the white organization. In every subculture, you have organizations and you have groups and individuals. You have a rank and file and you fall into that rank you feel is part of your culture. People that you share a lot in common with culturally.

SV: What triggered you to change your racist views?

AS: I eventually came to question some of my actions and some of my beliefs through my search and study of genealogy and the origins of man.

The racism drove me to study to find out proof and evidence and to find out the origin of my own people (Europeans). The deeper and deeper I got into the subject I began to find evidence that revealed that all human beings have the same origin. So I began to doubt the validity of the supreme, pure race of people anywhere in the world, let alone Europeans of Aryan race.

The other element [of my change] was [that] when you hate somebody so passionately and you just live and just consume the hatred everyday, it starts to deteriorate.

It's like a cancer because it destroys your personality, it distorts your soul, and it destroys [those] close to you because it wears off on other people. I was inflicting more harm on myself than the people I hated. I was basically destroying my family and anyone else who had contact with me.

Hatred and racism will manifest itself in any people in the world and that's the interesting thing as far as the world is concerned. Everyone looks at America because of the recent slave trade, because we have the most recent history of slavery. [But] when we look at what the Serbs do to the Albanian or Bosnian Muslims, for some reason because it's European versus European, we overlook the fact that it's blatant racism.

SV: What made you consider converting to Islam, and did it have something to do with your previous views on race?

AS: I made a decision to get out of the white supremacist movement. Unfortunately, I was still living my life without guidance. I ended up going back to prison. I was in the federal penitentiary for possession of Semtax explosives (a solid form of plastic explosives).

With the hatred and burden of hate off my shoulders I was able to think, contemplate. My heart was a little more open to spirituality so I knew I was tired of the life I was living, tired of going to prison. I just felt that I hit a plateau in my life where I wanted to make some serious changes again, but I didn't know which direction to go.

I think all sincerely decent, kind, caring, loving human beings always gravitate to whatever is most near to them in their subculture. My interactions with people (Christians) were always pleasant. I would sometimes gravitate towards the church but their way of believing in God, the words in the Bible, their basic beliefs, I just couldn't grasp it, I never could develop any real belief based on the Christian view of God.

The turning point was when I got to federal penitentiary in Pekin, Illinois. At that point, I had given up being racist, the guards came and asked me if I had any problem having black roommates (they interview you to see where they can place you because you have three to four roommates in one prison cell). I said I didn't care. They usually take advantage of that because most people want to be with their own kind. I got one black roommate. This person had a friend named Fareed who was Muslim. When Fareed came to the cell, [he] noticed I had nothing-no cosmetic items, stamps to write my family, or money.

One day he came to my cell and he asked me: ‘don't you have any money or anything like that. I said I didn't 'have any. He said you want some? I said no.

About 15 minutes later, he came back and he had a bag in his hands.
He said ‘here' [giving it to Sipes-it contained some basic items he needed]. I said I don't want it, I didn't ask for anything. I said don't come to me next week saying I owe you something. He said it's not like that at all, its just part of my religion.

I just kind of smiled and laughed and said what religion is that? He said Islam; I'm a Muslim.
At that point, I said ‘yeah right'. Now I was convinced this guy is going to give me problems. He'll be back saying I owe him something, I'm going to have to look for [a] knife or some weapon to allow me to eliminate this problem that he's going to bring to me later.

At this time, my understanding of Islam was that it was a black, racist religion [with] their teaching that the white man was the devil. I knew this from run-ins with the Nation of Islam [an African-American nationalist and spiritual movement].

He [Fareed] came back later. I said why don't you give me something about your religion, because I was thinking I ‘m going to catch this guy in a lie. I was going to get a hold of some of his literature and ask him ‘how can you believe the white man is the devil and you're going out of your way to help me? How do you explain yourself? How are you going to share with the devil (me)?

He came back with some literature. It was an introduction to Islam.

It was just really different from what I had thought it would be. It was something that I was not expecting to find and at the same time it was something that I needed to find.

This was a real religion based on truth and that's basically what I was hungry for and what I was searching for. I found out how simple it was, that there's no intermediary between man and God, [that] you had a direct link to God. I felt that this is a religion where you can practice without the help of outsiders, putting partners with God.

Allah created Islam with a purity that could not be rivaled with.

I finally got a hold of the Quran. Every page I read I broke down crying because I felt that as I was reading the Quran, in a way my soul was cleansing itself of all the poison. The Ayat (verses) that I was reading, they compared to Christianity, but there were a lot of things that sound so much more believable [in the Quran than the Bible]. [It] sounds so pure.
When I read [most of] the first two Surahs of the Quran, that was enough for me. I was convinced the Quran was a miracle and it was the Divine word of God.

I couldn't find anything wrong with the Quran. I felt in my heart that this was the true religion Allah had created for us. I was convinced at that point.

After I took my Shahada, I read more [in the Quran about] how Allah keeps those people in ignorance and He brings people out of ignorance as He wishes. He had a plan for me to become a Muslim. At this stage in my life, Alhamdolillah, since I took Shahada, everything has been in a positive direction in my life. Everything keeps getting better.

SV: What was your reaction when you read verse 13 of Surah number 49, given your background as a former racist?

I broke down and cried.

I just wanted to be part of a world religion where there is no racism involved, where everybody's created equally in the eyes of God. I wanted to be part of a religion in which God did not favor anyone other than those who were most pious.

When I read that particular Ayat, it really validated this religion for me because that told me that Islam is the sworn enemy of racism.

This is one Ayat of many that jumped out at me. The Quran was answering questions for me. That was a very powerful Ayat for me because of my past.

It was proof for me that I could go ahead and be a Muslim because God was saying how mankind should be towards one another. That was complete harmony [and] that was a beautiful, beautiful thing.

SV: What would you advise Muslims seeking to rid themselves of racial hatred?

AS: Basically, people to have to work on strengthening their Iman (faith) because when you lose your Deen, when you lose your prayer, Shaitan steps in and then he takes over. And then it's all Fitna (trials and temptations) after that.

Other than prejudice in our Ummah, we're plagued with many other problems. The answer to all of those problems is that we need to start practicing the Deen and becoming better Muslims in our Ibadah (worship). When we lose our Deen, when we lose our prayer, we lose His (Allah's) favor; we lose His protection from the Shaitan.

People don't realize the power of Shaitan, he gets between people. He manifests the divisions between us. As Muslims, we should have no real difference. Yet if Shaitan gets in there, he'll make some reason not to get along. That's my understanding.

Every Muslim knows this is a fundamental belief that there is no racism in Islam and everybody knows its Haram (forbidden) but they just take it like any other subject that they know is Haram because the Iman is so weak, the Taqwa (fear of Allah) is [in] such a low state that they continue to commit acts and they get worse. The farther away you get from Islam [the worse its going to be].

Malay & Islam

Defination of Malay (as mention in wikipedia)

As defined by the constitution of Malaysia, Malays must be Muslim, regardless of their ethnic heritage; otherwise, legally, they are not Malay. Consequently, apostate Malays would have to forfeit all their constitutional privileges, including their Bumiputra status, which entitles them to affirmative action policies in university admissions, discounts on purchases of vehicles or real estate, etc. It is legally possible to become a Malay if a non-Malay citizen with a Malaysian parent converts to Islam and thus claim all the Bumiputra privileges granted by Article 153 of the Constitution and the New Economic Policy (NEP), etc.

However, the convert must "habitually speak the Malay language" and adhere to Malay culture. A textbook for tertiary Malaysian studies following the government-approved syllabus states: "This explains the fact that when a non-Malay embraces Islam, he is said to masuk Melayu (become a Malay). That person is automatically assumed to be fluent in the Malay language and to be living like a Malay as a result of his close association with the Malays."

Islam in Malaysia is thus closely associated with the Malay people, something an Islamic scholar has criticised, saying that Malaysian Islam is "still clothed in communal garb; that Muslims in Malaysia have yet to understand what the universal spirit of Islam means in reality.

Islam in Malaysia (as mention in wikipedia)

Islam is the official religion of Malaysia, and the Government actively promotes the spread of Islam in the country and its friendship with other Muslim countries. The Census in 2000 show approximately 60.4 percent of the total population are Muslims in Malaysia. All ethnic Malays are Muslim (100%) as defined by Article 160 of the Constitution of Malaysia, there are also substantial numbers of Indian Muslims and a few numbers of ethnic Chinese converts.[citation needed] As required by Malaysian law and defined in the Constitution of Malaysia, a Malay would surrender his ethnic status if he were not Muslim. However the reverse is not legally true; one does not legally become a Bumiputra by converting to Islam.

A number of young Muslims, especially those from a more secular or westernized background are less-than-practicing Muslims. They observe the practice of a holy month (Ramadan), when fasting during daylight hours is mandatory, and abstain from pork, yet may not pray five times a day nor visit mosques frequently. At the same time, increasing numbers of Malays are becoming more religious, with Islamic banking and use of the tudung (headscarf) in accordance with the laws of hijab (modesty) becoming increasingly common.

Islam on Racism

Islam & Human Rights

Freedom of conscience is laid down by the Quran itself: 'There is no compulsion in religion'. (2:256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.

Racism is incomprehensible to Muslims, for the Quran speaks of human equality in the following terms:
"O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All Aware (49:13)"


Islam View On Other Religion/Belief

The Quran says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. (Quran, 60:8)

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.
Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

According to Islam, man is not born in 'original sin'. He is God's vicegerent on earth. Every child is born with the fitra, an innate disposition towards virtue, knowledge, and beauty. Islam considers itself to be the 'primordial religion', din al-hanif, it seeks to return man to his original, true nature in which he is in harmony with creation, inspired to do good, and confirming the Oneness of God.

Racism

What is Racism? (as mention in Wikipedia)

Racism, by its simplest definition is the belief that race is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race. People with racist beliefs may resent certain groups of people according to their race. In the case of institutional racism, certain racial groups may be denied rights or benefits, or get preferential treatment. Racial discrimination typically points out taxonomic differences between different groups of people, even though anybody can be racialised, independently of their somatic differences. According to the United Nations conventions, there is no distinction between the term racial discrimination and ethnic discrimination.


What is Racial Discrimination?

Racial discrimination is treating people differently through a process of social division into categories not necessarily related to race. Racial segregation policies may officialize it, but it is also often exerted without being legalized. Researchers, including Dean Karlan and Marianne Bertrand, at the MIT and the University of Chicago found in a 2003 study that there was widespread discrimination in the workplace against job applicants whose names were merely perceived as "sounding black". These applicants were 50% less likely than candidates perceived as having "white-sounding names" to receive callbacks for interviews. The researchers view these results as strong evidence of unconscious biases rooted in the United States' long history of discrimination

Race

WHAT IS RACE? (as mention in wikipedia)
The term race or racial group usually refers to the categorization of humans into populations or groups on the basis of various sets of heritable characteristics.The most widely used human racial categories are based on salient traits (especially skin color, cranial or facial features and hair texture), and self-identification.

Conceptions of race, as well as specific ways of grouping races, vary by culture and over time, and are often controversial for scientific as well as social and political reasons. The controversy ultimately revolves around whether or not the concept of race is biologically warranted; the ways in which political correctness might fuel either the affirmation or the denial of race; and the degree to which perceived differences in ability and achievement, categorized on the basis of race, are a product of inherited (i.e., genetic) traits or environmental, social and cultural factors.
Some argue that although race is a valid taxonomic concept in other species, it cannot be applied to humans. Many scientists have argued that race definitions are imprecise, arbitrary, derived from custom, have many exceptions, have many gradations, and that the numbers of races delineated vary according to the culture making the racial distinctions; thus they reject the notion that any definition of race pertaining to humans can have taxonomic rigour and validity.

Today many scientists study human genotypic and phenotypic variation using concepts such as "population" and "clinal gradation". Many contend that while racial categorizations may be marked by phenotypic or genotypic traits, the idea of race itself, and actual divisions of persons into races or racial groups, are social constructs. However, the concept of race may be useful in forensic anthropology. According to forensic anthropologist George W. Gill, "race denial" not only contradicts biological evidence, but may stem from "politically motivated censorship" in the belief that "race promotes racism".

White Supremacy & Malay Supremacy

Is there any difference between White Supremacy & Malay Supremacy. Of course i agree the word White & Malay is different as it represent the race & skin colour of people in this group.


White Supremacy (as mention in wikipedia)
White supremacy is the belief that white people are superior to people of other racial backgrounds. The term is sometimes used specifically to describe a political ideology that advocates the social and political dominance of whites.

White supremacy, as with racial supremacism in general, is rooted in ethnocentrism and a desire for hegemony. It is associated with varying degrees of racism and a desire for racial separation. White supremacy has often resulted in anti-black racism and antisemitism.

Different forms of white supremacy have different conceptions of who is considered white, and not all white supremacist organizations agree on who is their greatest enemy.
White supremacist groups can be found in most countries and regions with a significant white population, including North America, Europe, Australia, New Zealand, South Africa, and Latin America. In all of these locations, their views represent a relatively small minority of the population, and active membership of the groups is quite small.

The militant approach taken by white supremacist groups has caused them to be watched closely by law enforcement officials. Some European countries have laws forbidding hate speech, as well as other laws that ban or restrict some white supremacist organizations.

Malay Supremacy / Ketuanan Melayu (as mention in wikipedia)
Ketuanan Melayu (Malay for Malay supremacy or Malay dominance) is the claim that the Malay people are the tuan (masters) of Malaysia. The Malaysian Chinese and Indian-Malaysians who form a significant minority in Malaysia, are considered beholden to the Malays for granting them citizenship in return for special privileges as set out in Article 153 of the Constitution of Malaysia. This quid pro quo arrangement is usually referred to as the Malaysian social contract. The concept of ketuanan Melayu is usually referenced by politicians, particularly those from the United Malays National Organisation (UMNO), the most influential political party in Malaysia.

During the 1960s, there was a substantial effort challenging ketuanan Melayu led by the People's Action Party (PAP) of Singapore — which was a state in Malaysia from 1963 to 1965 — and the DAP after Singapore's secession. However, the portions of the Constitution related to ketuanan Melayu were "entrenched" after the racial riots of 13 May 1969, which followed an election campaign focused on the issue of non-Malay rights and ketuanan Melayu. This period also saw the rise of "ultras" who advocated a one-party government led by UMNO, and an increased emphasis on the Malays being the "definitive people" of Malaysia — i.e. only a Malay could be a true Malaysian. The riots caused a major change in the government's approach to racial issues, and led to the introduction of an aggressive affirmative action policy strongly favouring the Malays, the New Economic Policy (NEP). The National Culture Policy, also introduced in 1970, emphasized an assimilation of the non-Malays into the Malay ethnic group.

However, during the 1990s Prime Minister Mahathir bin Mohamad rejected this approach, with his Bangsa Malaysia policy emphasising a Malaysian instead of Malay identity for the state. During the 2000s politicians began stressing ketuanan Melayu again, and publicly chastised government ministers who questioned the social contract.

However, Datuk Seri Abdullah Ahmad Badawi explained that Ketuanan Melayu (Malay supremacy) is not about the Malays being in a position to dominate, rule over and force their power upon other races, said Prime Minister. He said Malay supremacy meant that the Malays, as the indigenous people in Malaysia, needed to strengthen themselves to ensure they were successful and developed. If they are not successful and developed, then they are not tuan (masters), therefore they will be coolies. I am sure we do not want to become coolies who do not play any role in development because we are weak and not able. So when we talk about that (Malay supremacy), we mean we must be successful in many fields. It is never about ruling over others, or forcing our power upon them.

White Supremacy presses on other race & insist that they are the rightful landlord. The Red Indians were chase out of their land, African Immigrans were racially abuse for a very long time (physically & mentally). Rednecks & Klu Klax Klan is known for verbal & physical abuse to other race. Selfishness is the main drive of White Supremacy.

Majority of Malays in Malaysia are muslim. Does Islam teaches/preaches selfishness? The Role Model for All Muslim is Prophet Muhammad SAW. He leads by example.

One People One Nation One Malaysia

INTRO & ORIGIN OF THE WORD MELAYU

1. Equal rights to all races regardless gender and religion
2. Not making a racist remark especially when we are already in 2009.We have all come a long way from the day our country gain it's Independance and to a nation our country have become.
3. Can our country progress this far with only one race contributing to it's grow? All Malaysians plays an important part let it be roadside sweeper, garbage collector all the way up to Ministers & Leaders in all sectors. These people contributes to our country economy growth.
4. We have to open our eyes and mind if we want to progress. Our country can never reach Vision 2020 if we still talk about rights and continue to make racial statements without considering other races feelings. Chinese,Indian,Eurasian and other known races, as long as they are Malaysians should be treated fairly and without prejudice. All of them are Malaysians and why are they being deny their equal rights??
5. The word Melayu exsit and can be seen mention in history books from the existence of Kesultanan Melayu Melaka. The 1st Sultan of Melaka is Sultan Muzaffar Shah (after converting to Islam by marrying a Pasai Princess. It is well documented and known that Sultan Muzaffar Shah was a Hindu Prince from Srivijaya Government in Palembang. He ran to Temasek (now Singapore) after his Government was attack by the Java Prince. Parameswara then kill the Kingdom of Siam representative to Temasek name Temagi which prompt the Siam King to send his soldier to catch Parameswara. He then ran to Muar, Kota Burok, Sening Ujong and then Sungai Bertam. In one of his hunting expidition, Parameswara saw an indicent where one of his hunting dog were kicked by a deer. Admiring the bravery of the deer, Parameswara ask his men what is the name of the tree he is sitting under and he was inform that the tree is call Melaka. Parameswara decides to establish his Government there and name it Melaka thus creating the Kesultanan Melayu Melaka and from this we come to know a race call MELAYU!