HBEF1103 Sociology and Philosophy in Malaysia-edit

136 X TOPIC 8 IMPLICATIONS OF MULTI-CULTURAL EDUCATION ON TEACHERS IN

CLASSROOMS

Sanchez (2006) is of the view that it is timely that the traditional assessment
concept in a multi-cultural education be re-examined. In fact, he feels that
the traditional assessment method is no longer relevant. He proposed that
to avoid sensitive issues in a multi-cultural education assessment from
arising, teachers should use the Problem Solving Strategy. This method
emphasises problem solving where every student is required to sit for an
examination that focuses on multiple intelligences. This method is said to
have assessment implications to all students regardless of their cultural
background. This model provides opportunity for students to learn, while
remedial aspect is also implemented. This model is said to be able to avoid
any bias or prejudice among students. It refers to Gardner Model (1983).

SELF-CHECK 8.1

1. Elaborate on the meaning of multi-cultural education?
2. Why is multi-cultural education important in a countryÊs education

system?
3. What is required in multi-cultural education content?
4. Discuss the concept of equity and equality.

• Multi-cultural education has many implications on your duty as teachers.
• You should pay attention to these aspects: curriculum, teaching method,

teaching source, psychology and counselling, and assessment.
• This is the work and responsibility of teachers.
• It is clear that the goal of a multi-cultural education is to impart knowledge

or produce students who excel in their academic performance.
• It is also your duty and responsibility to develop cultural literacy among

students, who know and respect cultures and differences of others, as well
as interact and mix around in efforts to create a united society.
• A clear principle is that you should create equity and equality in all your
students.

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CLASSROOMS

Dominant Method
Implication Reformation

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Topic XIssues and

9 Challenges

LEARNING OUTCOMES

By the end of this topic, you should be able to:
1. Discuss the issues and challenges in a multi-cultural education;
2. Elaborate the roles of media in building a Malaysian societyÊs

identity;
3. Analyse multi-cultural education characteristics for the society; and
4. Distinguish between multi-cultural education curriculum for

teachers, students and the society.

X INTRODUCTION

As you know, Malaya achieved its Independence in 1957, and is a country, which
is occupied by the Malays, Indians and Chinese. After the formation of Malaysia,
Sabah and Sarawak natives became part of the races that exist in the country. All
these races are bound by a social contract to live peacefully and harmoniously in
order to create racial unity. The overall aspect of racial unity, the countryÊs
economic achievement and the peopleÊs social life is something that we can be
proud of until today. However, it cannot be denied that the greatest challenge
testing racial unity in Malaysia was when the tragic May 13, 1969, riot occurred.
The racial riot that broke out was a slap in the GovernmentÊs face in its effort to
create a united society that respects one another. Many questions were raised as a
result of the May 13 incident. But one thing was clear; the racial riot incident was
a manifestation of the feelings of suspicion, prejudice and intolerance among
Malaysians. This is the issue and greatest challenge in the GovernmentÊs efforts
to create a peaceful and harmonious Malaysia.

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As a result of the pact and agreement among all, it was seen that education
played a major and critical role in bringing about drastic social changes in the
effort to create a wise community with an advanced culture and quality of life, as
well as modern and progressive in their way of life. This was the only way out
and solution to the problems that exist, although it could not be denied that there
were other ways and methods. The rationale was that education was a process to
create the countryÊs new generation, raised and educated since young.
Behavioural changes should go through this process; with the younger
generation beginning since childhood.

Therefore, political and educational commitments should be emphasised to
create a new plan, educational reform to produce a society that has the
characteristics of being a responsible generation, loving the country, having
discipline, high morals, dedication and open minds. According to Abd Rahim
Abd Rashid (2000), political socialisation, which is suitable with history and
aspirations of the countryÊs and racial struggles, should form the basis of
formation of the citizenship characteristics. Education forms the basis of political
socialisation and citizenship so that the younger generation understands the
basic political and historical racial struggles, and social contract that is agreed
upon among the races.

The question is whether we have the political and educational commitments in
our efforts to create a Malaysian society that are literate politically, socially,
technologically and religiously. These are the important elements in creating a
harmonious Malaysian society (Abd Rahim Abd Rashid) (2000).

9.1 CURRICULUM

As a multi-racial country which practices multi-cultures and way of life and has
different tribes and religions, Malaysians certainly have identity problems. In
many countries especially Africa, most ethnicities want to maintain their original
identities, and reject any proposal to accept the nationsÊ identities. Hence, the
simplest solution to the problem is dispute and endless war. This is clear when
we visit third world countries and those in Africa.

In the Malaysian context, efforts to build the identity of a Malaysian society are
not easy. The Government has taken proactive steps since Independence. For
instance, the implementations of the New Economic Policy (1970), up to the
Ninth Malaysia Plan (2006) are efforts to eradicate poverty, restructure the
society as well as to create a fair and just society so that racial prejudice will
erode.

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Towards this end, the Government has implemented various programmes in the
efforts to create unity and build a racial country which has a Malaysian identity.
After the May 13, 1969 racial clashes broke out, the Government formulated and
implemented the National Education Policy. The main characteristic of the
National Education Policy is Bahasa Malaysia as the national language, and its
curriculum is Malaysian oriented. The goal is to ensure that every student who
has gone through the curriculum regard themselves as a Malaysian and has the
Malaysian identity. It is rather difficult to list what is the real Malaysian identity
and what are the identities we want to determine or choose. According to
Ibrahim Saad (1980), the question „Who am I?‰ is difficult to answer. Are you a
Malaysian, a Malay or a Chinese, or an Indian, a Muslim, a Hindu, or a
Christian? Or is it enough to say that we are Malaysians? This is the dilemma
when we are faced with these questions.

In Malaysia, efforts towards creating similar cultures existed since the 1980s.
Although the cultures among the Malay, Chinese and Indians communities are
different, there is a vision to create only one type of culture. This can be done
based on awareness of the importance of justice, truth and tolerance that can
create unity among the people and at the same time create a Malaysian identity.
Therefore, the role of culture is to try to inculcate positive values and similarities
in the efforts to develop from a political aspect and the peopleÊs socio-economy.

Vision 2020 has become the benchmark for efforts that are being made towards
building a Malaysian identity. The role of education is seen as a vehicle to realise
change and the shaping of a dynamic Malaysian societyÊs identity. According to
Abd Rahim Abd Rashid (2000), the creation and development of an intelligent
society is an effort towards building a Malaysian identity. Hence, educational
reform should play a major role in creating a smart society. Therefore, changes
should be done in the aspects of policy, philosophy, curriculum, system,
organisation, structure, role and function towards a more futuristic dynamic.

In line with the spirit and commitment of Vision 2020, the Malaysian societyÊs
identity must have the following characteristics:

(a) Knowledgeable and informative
In the era of technology, digital culture, globalisation and knowledge
management, Malaysians must have critical and innovative thinking as a
result of a new societal culture, which greatly emphasises on brain power,
thinking and intellectual capacity, as well as responsiveness to what
happens within the local and international community (Abd Rahim Abd
Rashid, 2000). The Malaysian society in the information era is not narrow in
thinking, only placing importance on certain groups to determine racial
survival.

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(b) Forward thinking, having high morals, wisdom, dynamic and modern
society
Educational reforms should be able to create modern and dynamic
individuals. Modern, not in the form of replicating the Western culture that
is decaying, but modern in the sense where individuals have high morals
and dignity, intelligent and forward thinking in line with the adaptability
process that occurs in the socio-politics of the country and the world. All
these aspects comprise elements of religion and thinking, as well as values
of the society which are practiced and highly regarded. Cultural
differences, practices and traditions can be understood in the context of life
that is meaningful to create a peaceful situation and helpful among one
another.

(c) Culturally rich and able to live in tolerance and cooperation
Malaysian society is one which is rich in culture and tradition. Positive
values that exist in each culture become a practice and way of life. The
Malaysian society is proud of its cultural differences and respects one
another. Difference is a GodÊs gift and a blessing in that it is a challenging
effort that tests oneÊs strength and patience while inculcating a loving
nature and the spirit of helping one another.

(d) Able to realise democratic concept, liberalisation, equality and unity in
culture diversity
In the Malaysian context, democratic practices become principles in an
administration which are liberal towards changes, differences and
progresses, acting fairly and equitably in providing rights and
opportunities to all members of the society. Every citizen should work
towards creating unity and practicing democratic principles. Practices that
can destroy cultural civilisation, such as corruption, nepotism, bias and so
on are contemptible.

(e) Responsive towards change and renewal as well as encouraging innovation
A behaviour that can build a Malaysian identity is a responsive behaviour
towards any changes that take place. Research and development is an
activity that heeds change and renewal. Results of research and innovation
can benefit society and improve literacy in science and technology among
the people. Informed individuals should have a profound interest in
innovation and be constructive in the efforts to eradicate poverty and
sufferings of others in the society.

(f) Possess human values
An example is by referring to a verse in the Veda, Hindu holy book, which
means, „no man is an island‰. It means that humans cannot live alone.
Sociological theory states that individuals form families, families form
societies, and societies form nations. Hence, it is every individualÊs

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responsibility to make others prosper. This is a human nature that should
be practised. Being helpful is a practice that becomes a principle in life.

Therefore, it can be concluded that in the effort to build a multi-cultural
Malaysian identity, attention is not only focused on aspects to assimilate cultures
among races and inculcate a harmonious life, but also the identity of certain races
is also directed towards science and technology. It can play a role and contribute
in the international arena and generate a new civilisation to solve the societyÊs
moral crisis.

(a) Multi-cultural Education for Society
A humanÊs life is dynamic. The society always develops, moving fast to
progress with various ideologies and always changes. Its implication to the
human life system is different; traditional values have disappeared, and
cultural diversity is becoming more obvious. Today, we always hear about
the urbanisation process, the role of the media and the effects of
globalisation which have created a gap among cultures and society.
Humans live to fulfil material needs without considering a meaningful life
inclusive of religion, culture and morals.

The goal of a multi-cultural education is a proactive and progressive effort
to create and maintain a fair and just society. This is because the culture at
home will affect what happens in school and otherwise. Hence, it is the
responsibility of each society to ensure that there are no conflicting values
between two different cultures so that students will not be confused, or
they are not influenced by anti-establishment values.

Therefore, multi-cultural education for the society should expose all
members of the society to basic values that are accepted by all parties and
not against the beliefs, values and traditions of certain races and religions.
Efforts should be made to inculcate positive values such as equity and
equality for all, where everybody gets attention, plays a role and are not
neglected in the social life. Differences in values, religions and beliefs
should become the thrust of unity, not elements of prejudice and bias.

Religious fundamentals and beliefs are sensitive elements and become the
cause of strife among races and ethnicities. Hence, the question of religion
should be discussed academically not to create conflicts in values, and
allow uncivilised actions. Therefore, discussions about religions, values and
beliefs are efforts to educate the society to understand one another. History
has taught us that each difference is not a dividing line, but for every
difference there should be efforts to come together, converge, form and
build a multi-cultural societyÊs identity.

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This is where the media, non-governmental organisations, responsible
parties in the Government institutions and organisations play their role.
Intellectual groups, groups that are conscious of a harmonious social
system, human rights and freedom fighters should also play a major role.
The society as a whole should find a formula that can be implemented in
educating society about cultural diversity. The role of the media in
organising cultural and religious discourse and inculcating positive values
in the society should be implemented effectively. Media viewers should
attain maximum benefit from all the plans and programmes that are
implemented. The media ought not to only look at profits or merely
provide hedonistic programmes without trying to build societyÊs self-
esteem especially among the younger generation. Therefore, the media
should have a clear philosophy in their efforts to educate the people about
living in a pluralistic society such as Malaysia.

Exposure and discussions can be held in meetings that include values to
respect one another. Dialogues to educate the society on philosophies and
positive values of various cultures are the main aspect of the discussion.

In addition, organisational activities should not only focus on certain races
and ethnicities. Youth associations and political parties are no longer
parochial in nature, each struggling for its own survival by denying the
rights and responsibilities for other groups. This requires a strong political
commitment.

As you know, this is the only way to go in educating the society about
multiple cultures. The goal is clear, that is to ensure that the society
appreciates the differences that exist and unite. This is often the call of the
society that wants a harmonious life or „unity in diversity‰.

Schools are the catalyst of multi-cultural education for the society. Turning
schools into a centre of learning for the society can provide results. Schools
in this context should be „societal friendly‰. School organisational should
get out of their cocoon of merely serving as a means for „formal education‰.
Teachers who are conscious of cultures should also act as mediums to this
noble objective.

This is a heavy responsibility that awaits every level of the society
including academicians, educational theorists, researchers, activists,
politicians, government servants and all members of the society to continue
advancing the multi-cultural education.

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(b) MediaÊs role as catalyst to the formation of a Malaysian societyÊs identity
The media plays a major role as a catalyst to the existence of Malaysians
who are united and respect one another. In a country which is fast
developing and moving in the sophisticated communication system, the
Malaysian media such as electronic media and non-electronic ones have
great influence on the people. Hence, the media should play a role to help
realise the Vision 2020 where Malaysia will be developed in all aspects and
the people live peacefully and harmoniously in a just and equitable
economic situation. The media should also abide by journalism ethics so
that every level of the society trusts their credibility. It is a clear principle
where it is the basis to the role of the media in forming and building a
societyÊs identity.

According to Paul Gorski (1999), the media should highlight all news and
information that have the following characteristics:

• Relevant and suitable;

• Having credibility;

• Not having elements of bias;

• Accurate information;

• Easily obtained; and

• Having multi-cultural qualities.

The media plays the role of providing various knowledge and the latest
information in an effort to shape the peopleÊs thinking to be more
productive and responsive towards the government policies. The media can
create a well informed society that is conscious of social issues, and can
adapt with all renewal and changes that occur.

In the effort to build a Malaysian identity, the media should also
understand the social contract among the races and respect the agreement
that has been achieved in curbing suspicions and dissatisfactions among the
races in Malaysia. Racial issues are not something to be toyed with. The
media should instil sensitive values, and understand the taboos in exposing
information to the public.

A heavier responsibility is for the media to inculcate positive values among
the people by delivering clear messages about quality and civilised life, and
not filled with extreme emotions and confusion.

Efforts to improve progress in science and technology should effectively be
done so that goals to generate a civilised race can be achieved. The society

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will enjoy the meaning of unity if the countryÊs economy can guarantee a
better quality of life. The media also plays the role of nurturing new skills
to improve the peopleÊs quality of life. Exposing the readers or audience to
the world of entrepreneurship, which has the characteristics of
hardworking, diligence and always seeking opportunities is among the
positive values that should be exploited by the media.

Clearly, the media plays its own role in the efforts to develop the society
and build a Malaysian identity. In fact, it can help the country face all sorts
of challenges. In the advanced world, the media should play the role of
promoting tolerance and caring in the minds and thinking of the people.

ACTIVITY 9.1

What are the important elements required in a curriculum content when
developing a multi-cultural education?

9.2 DEVELOPING MULTI-CULTURAL
EDUCATION CURRICULUM

As explained earlier, education is an important vehicle to instil unity and
national integration. Hence, to realise the goals and noble vision of producing a
society that can live peacefully and respect one another, a multi-cultural
education curriculum has to be formulated. Students should be exposed to all
aspects of a multi-cultural society encompassing socio-economic status, gender,
language, culture, race and ethnicity, religion, custom and tradition.

Multi-cultural education is a combination between educational elements and
instructional aspects that are designed for different races and ethnicities in an
integrated educational system. The teaching and learning process focuses on the
feelings of respect and encouraging multi-cultural interaction in a pluralistic
society. Multi-cultural education appreciates and develops positive values of
different races and ethnicities.
 
Development of a multi-cultural education curriculum should be progressive
with a long-term goal to fulfil the aspiration of the country; which is to produce
united Malaysians. Therefore, the pedagogical aspect in the multi-cultural
education must be practical for students. It is not merely learning theoretical
aspects, but the methodology used should be hands-on whereby students are
directly involved in the teaching and learning process, as well as in acquiring

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146 X TOPIC 9 ISSUES AND CHALLENGES

knowledge and skills. Hence, new methodologies should be explored to suit the
goals and objectives of the curriculum. Lecturing, inductive, deductive and
traditional methodologies are no longer suitable in the educational world today.
What is clear is that the methodology must be student-friendly. The teachers act
as facilitators and observers only. The learning process occurs when students are
involved at a maximum level. The methodology used also provides opportunity
to every student of different cultures to participate actively, where differences are
recognised and they are treated fairly and equally in classrooms which is a
platform where the process of cultural assimilation takes place.
 
(a) Curriculum content

According to Tyler (1989), curriculum is all the learning planned and
directed by the school to achieve educational goals. According to Ee Ah
Meng (1994), curriculum is a plan encompassing academic activities such as
subjects and courses and co-curricular activities. Curriculum consists of
academic activities and non-academic that can develop students
intellectually, spiritually, emotionally and physically. Based on the
definitions above, a multi-cultural education curriculum has the same
definition, but its content is focused on a multi-cultural society.

In the Malaysian context, the cultures of the Malays, Chinese, Indians and
natives of Sabah and Sarawak are the most prominent group in the
countryÊs socio-political landscape. Therefore, a multi-cultural education
curriculum should comprise cultural aspects of the Malays, Chinese,
Indians and the people of Sabah and Sarawak.

Culture is a practice that encompasses the way of life of certain races.
Hence, the focus of the multi-cultural education curriculum should be
directed towards the background and history of a certain race and its
religion, social, economy and political aspects. The racial contents, custom,
religion and belief are seen as important elements to familiarise oneself
with certain races.

(b) Objective of multi-cultural education curriculum
Curriculum that is developed is not a rigid one which hinders studentsÊ
socialisation process; instead the curriculum provides a wide space for a
dynamic social process inside and outside of classrooms. Hence, the
curriculum should be able to encourage social relationship between school
community and the outside community. This is important because firstly
the multi-cultural curriculum goal is to ensure that all students know about
cultural, gender, racial and ethnic diversity and ambiguity and differences
of every society. The multi-cultural education curriculum should be
inclusive of all cultures. Secondly, the goal of the multi-cultural education
curriculum is to instil the feelings of respect among students of different

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cultures, religions, races, economic status and gender. The curriculum is
formulated to develop studentsÊ ability to function in a multi-cultural
society and identify the differences that exist. Therefore, the curriculum
should consist of perspectives of women and men, the rich and the poor,
race, ethnicity and culture.

Hence, the main objectives of the multi-cultural education curriculum are
as below:

• Able to produce harmonious and balanced individuals intellectually,
spiritually, emotionally and physically.

• Able to form individuals who are capable of thinking logically,
analytically, creatively, innovatively and possessing genuine knowledge.

• Able to develop studentsÊ talent, potential and capability.

• Able to provide a teaching and learning environment that can encourage
social interaction among students of various cultures.

• Enable students to learn about positive values that are contain in a multi-
cultural society.

• Able to produce individuals who are steadfast spiritually and religiously,
and willing to serve the society without taking into consideration
different cultures.

• Able to produce students who practice values of justice, tolerance and
helping one another.

(c) Curriculum implementation
As a teacher, you play an important role in realising a multi-cultural
education and you should act as the front liner in ensuring that all multi-
cultural education curriculum planning can be implemented and its goals
achieved.

Therefore, you should have the skills that can help support this role. In the
multi-cultural education, you must have content and pedagogical
knowledge, as well as a high level of professionalism. This includes having
behaviours and attitudes that can be accepted and can become role models
to all your students. Content knowledge requires you to have vast
knowledge on the culture, way of life, religion, tradition and custom of all
communities. In terms of pedagogical knowledge, you have the skills and
expertise to transfer knowledge and skills to students.

As a teacher and educator, you must strive to ensure that schools should be
sensitive towards any pressure, injustice, and inequality that occur in the

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society. This is because a multi-cultural education is an instrument in the
efforts to create changes to individuals and schools as a point to change the
society. Also, social justice and equality that happens in schools must be
extended to the real life of the society outside schools in a country that has a
multi-cultural society. If this can be created, hence, the goal of multi-
cultural society education can offer meaningful contributions, and this
success is the achievement of a multi-cultural education goal in its totality.

According to Brian J. C. and Donald K. H. (1998), the role of schools in the
society has shown a lot of success. Schools and the education system in
certain countries have succeeded to create a civilised society. According to
them, schools are the source of education for the majority of the people and
have succeeded in producing successful personalities, creating economic
strengths, feelings of tolerance and sensitivity towards the culture of every
community.

John Dewey (1890) states:

„⁄education must represent present life. Life as real and vital to the
child as that which he carries on in the home, in the neighbourhood, or
on the playground.‰

He introduced progressive education, seeing that this is where teachersÊ
play the roles to arrange knowledge, skills and experience to create learning
that can represent real life. In fact, he also stressed that the curriculum
implementation process in schools are a very active life, and not only as a
learning place. Hence, the issues of pedagogy, teaching skills and teachersÊ
ethics should act as the basis in educating children to understand, having
an in-depth appreciation of the contents of multi-cultural education.

Therefore, the hope to create effective schools in the context of multi-
cultural education not only can build studentsÊ intellectual capacity, but
also fulfil social, emotional and physical aspects of children. Academic
values that are possessed by students provide great benefits to the society
outside schools, and this is an asset that is owned by a civilised society.

(d) Curriculum that is suitable for teachers and students
Implementation of multi-cultural education will involve all parties in the
national education system. All aspects from the teachersÊ preparation,
students, society, curriculum, infrastructure to the school environment

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should undergo changes that are in line with changes that will be done in
the context of multi-cultural education.

To implement multi-cultural education, teachers should have the
competency to teach. Therefore, teachersÊ training curriculum must be
inclusive of all the different races. Teachers should have knowledge of
societyÊs culture and background of every student. The basic skills,
knowledge, and attitude that every teacher should have are:

• Awareness of collaborative ways to work in a team;

• Understand the classroom setting of multi-cultural education that can
implement multi-cultural learning strategies;

• Capable of understanding cultures of all students and how the different
cultures can be combined and used in a lesson;

• Capable of using the different cultures in inculcating a win-win
communication among students;

• Capable of providing an effective environment to discuss and exchange
views in the context of understanding and appreciating other peopleÊs
cultures in driving students in the teaching and learning process; and

• Vast knowledge in various instructional skills which are professional
and can create an optimum learning process for students of different
cultures and learning environment. This is a challenge in teachersÊ
education to produce teachers with such knowledge.

Hence, focus to teachersÊ training should be based on teaching skills
training, or skills to transfer knowledge to an in-depth level. Specifically,
teachersÊ training curriculum must focus on interaction among cultures,
namely equality and equity aspects.

In the efforts to provide teachers who can implement multi-cultural
education, Malaysia as a multi-racial, multi-religious and multi-cultural
country, certainly has a great role to implement the education concept. We
should focus on teachersÊ training and education to produce a generation of
teachers who are culturally conscious and can become the catalyst to a
cultural assimilation process while instilling unity among the society, and
eventually produce a Malaysian generation who are in line with the
National Education Philosophy.

Studies on teachersÊ education are a complex field. This is caused by
various elements such as social, economical and political aspects, and not
as simple as the pedagogical aspect which becomes the domain in teaching
and learning. Implementation of a multi-cultural education policy involves

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social policies, which influence multi-cultural education in certain
countries. Until today Malaysia does not have a clear policy in multi-
cultural education. These aspects are merely insertions, if implemented in
certain subjects.

In the context of teachersÊ education in the multi-cultural education in
Malaysia, it exists in two stages: teachers who are trained in colleges, and
those who hold degrees from local universities. The Education Ministry
controls the teachersÊ education curriculum. The teachersÊ education
philosophy in Malaysia is in line with the countryÊs education policy and
philosophy. The goal of teachersÊ education in Malaysia is:

„⁄a teacher who has insights into and seeks to reflect and cultivate the
goals and aspirations of the nation, as to ensure the development of the
individual and the preservation of a united, democratic, progressive and
disciplined society.

(Malaysian Education Ministry 1982)

The teachersÊ educational division has formulated teachersÊ training
curriculum that can develop professionalism, academic and teachersÊ
individual development towards creating a united society. The teachersÊ
training programme is hoped to produce teachers who are broad minded,
disciplined, harmonious, suitable, sociable, and have high humanitarian
values.

Therefore, multi-cultural education curriculum should consist of
knowledge about different cultures. Teachers should ensure that they have
knowledge about Malaysian societyÊs culture, custom and tradition. In fact,
they should be sensitive towards the religions and cultures of all
Malaysians, and help to break the wall of racism and prejudice among
students while striving to cultivate an understanding and acceptance of
different religious and cultural practices of all levels of society.

According to Maurice Gratft (1996), the roles of teachersÊ education in the
multi-cultural education are as follows:

• TeachersÊ training and education should be able to produce teachers
who are culturally sensitive and conscious of the needs of different
ethnicities in schools and in the same classrooms. With the existence of
teachers who are culturally sensitive and conscious, hence the teaching

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• The role of teachersÊ education in providing multi-cultural education is
to develop teaching skills that can inculcate and develop individual
potential and personal identity that are diverse and complex. An
important aspect that should be possessed by teachers is high-level
teaching skills, which can arrange pedagogical aspects such as
approaches, methodologies and techniques in order for pedagogical
knowledge strength to be combined with content knowledge where both
elements are the basis of effective educators.

• TeachersÊ education can develop individual talent and potential in the
effort to create equity and equality in the context of multi-cultural
education. TeachersÊ talents and attitudes towards different cultures
should be seen from a positive perspective. Only through this way,
teachers who have undergone the teachersÊ training can build a rational
attitude without prejudice against any student with differences.

• Training institutions not only focus on assimilating various cultures in
schools but teachers can also contribute towards the countryÊs economic
development by generating manpower that is highly skilled and
productive as well as capable. This group will then be able to
accommodate the countryÊs manpower requirement.

• The role of teachersÊ training in multi-cultural education is the capability
to strengthen social ties among the school community, which comprises
various cultures, gender, social and economic status. All teachers should
possess communication skills that is appropriate among cultures.

• TeachersÊ training should generate teachers who have high quality
professionalism. This is because a teacher will not be effective in
teaching in class with students of different backgrounds if he or she does
not have professional training to carry out the duties. Professional
teachers have and appreciate teachersÊ moral and ethics
comprehensively by ensuring that they become role models not only to
students in schools, but also display open-mindedness and respect for
cultures of others living outside schools.

Hence, teachersÊ training programmes should be able to generate teachers
who can cultivate characteristics and traits of students who are able to place
themselves in a multi-cultural society like Malaysia.

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At the same time, the contents on cultural aspects that are similar to that in
teachersÊ training should be extended in classrooms for the students.
Contents that are learnt in teachersÊ training institutions must be presented
in studentsÊ real life. Teachers should implement psychological
consideration, whereby students are children who find it difficult to
understand complex cultural aspects that require a high level of thinking.
You should provide opportunities for students to socialise and appreciate
the diversity that exist in their class which will allow them to understand
the complex aspects.

(e) Effects of various media technology usage towards human relations
Various media technologies have great impact on human relations. In a
borderless world and globalisation in the technology era, there exists a new
world in human relations. The society is exposed to various information
and data, from near and far, where previously humans were the barriers to
the flow of information and knowledge.

Development and progress in technology have formed societal progress
and relations which are sensitive towards changes that are taking place
worldwide. Information that is obtained has generated two-way human
relations, and is universal in nature, crossing countriesÊ borders and race
and ethnic barriers. Human relations are dynamic, modern, forward-
looking and rich with cultural societal lives. In fact, smart partnerships and
win-win relations exist in the efforts to create cooperation and unity in a
society which practices cultural diversity.

Modern communication gadgets based on information technology
advancement and digital culture, such as e-mail, Short Messaging Service
(SMS), video conferencing and satellite television, have succeeded in
creating a new civilisation which influences the polar of human lives as a
whole. The information technology era is a societal post-modernism era
that can generate thinking capacity which is more rationale, logical, creative
and critical in creating meaningful relationships. Television and
newspapers should also cultivate relationships that can build and improve
human relations.

It cannot be denied there exist negative effects among those who do not
possess positive self dignity in a world that is open and where all
information are easily obtained without going through a screening process.
Therefore, this is where education can inculcate and instil positive values so
that all information are beneficial towards building a civilised society that is
beneficial to the world community and based on universal values.

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As users of communication facilities as a result of media technological
advancement, the feelings of respect for the differences that exist among the
people should be upheld with awareness that humans should live in an
environment which is not polluted in terms of culture and thinking.

Efforts to create relationships should extend to a „smart partnership‰ level,
which displays a form of relationship that is of quality and multi- faceted to
foster a higher quality life.

SELF-CHECK 9.1

1. Elaborate the challenges faced by the Malaysian society in building a
united and peaceful life.

2. List the steps that can be implemented in the efforts to solve these
challenges.

3. Based on your experience, discuss what are the roles of the present
media in instilling good relations among the different races.

4. Explain the concept of a borderless world.
5. Based on your experience when surfing the Internet, list the pros and

cons.

• It can be concluded that Malaysia, which is a country comprising people of
different cultures, religions, value systems and beliefs, should face
challenges boldly in its efforts to create a society that can live harmoniously
and peacefully.

• To address the problems and challenges, everybody in the society should
be educated to understand the differences that exist, and practice the moral
principles in real life.

• There is no shortcut to this noble effort and all parties should strive and
give high commitments so that the objective can be achieved.

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Hedonism Parochialism
Multi-cultural education Survival

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Topic  X Direction

10

LEARNING OUTCOMES

By the end of this topic, you should be able to:
1. Discuss how to create a united society;
2. Explain equality and equity in life;
3. Explain the meaning of a multi-cultural society;
4. Analyse the cultural assimilation process in Malaysia; and
5. Explain the meaning of self-transformation.

X INTRODUCTION

A clear direction in the Malaysian context is to produce a united society in a
culturally diverse society, where there will be values and practices of equality
and equity in the social, political and economic aspects for every race.
Meanwhile, in the educational field, equality and equity exist in providing
educational opportunities without being influenced by cultural, ethnicity and
traditional differences as well as the societyÊs beliefs and value system.

Commitment and noble intention will affect the overall development of a country
encompassing physical and spiritual aspects. In other words, when every race is
given the right to live and can contribute towards developing and advancing the
country, then a meaningful and healthy environment will be created. This
environment will thrive under the ÂlightÊ of unity, sharing, teamwork, and
eventually a smart partnership. Everyone in the society will be confident of one
another, trust and help each other, as well as share good and bad times together.
This is the noble purpose of Vision 2020 ă to build a united Malaysian society.

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This agenda is challenging, moreover when faced with the countryÊs situation
which is formed by the plural society. Although many positive steps have been
mobilised to integrate the multi-racial society, serious attention should be
directed towards improving racial understanding among the people. In fact,
racial unity and the countryÊs rapid economic growth are the thrust and the
machinery to run effectively in the efforts to create a fair and just society. This
intention is often implied and stated since the implementation of the New
Economic Policy (1970) until now when the Government recently launched the
Ninth Malaysia Plan (RMK9). Efforts to sustain the countryÊs development in
terms of physical and spiritual to become more effective requires a solid
foundation in racial unity. This is the pre-requisite for the success of the nation.

The basis for social harmony is a level of tolerance, agreement, non-prejudice,
anti-ethnocentrism and understanding as well as appreciation of the values and
visions that are shared such as Rukun Negara, Islam Hadhari and the national
mission. This comes with a solid economic achievement which will
simultaneously affect the peace and harmony of the peopleÊs lives. Racial
relations, communication among cultures and cross cultures in the context of
national and community development that is tolerant, courteous and of high
morals, specifically the peopleÊs unity, requires proper monitoring and
observation.

Hence, a society that is patriotic, loves the country and dares to defend the
countryÊs sovereignty will be created. The process of cultivating and instilling
patriotism can be implemented continuously; indirectly it will create within itself
an appreciation of the peace and harmony that we now enjoy.

Therefore, there should be a strong political commitment to realise success in
achieving the countryÊs direction. This is because the Malaysian political scenario
is still based on racial politics. A new approach in line with the new paradigm
should be discovered for a healthier political identity. If there is no single party
formed to show the GovernmentÊs sincerity in achieving racial integration, then
at least the leaders should not repeat sensitive issues that may create racial
division and tension.

It is hoped that a Malaysian race with a sense of belonging as a proud Malaysia
citizen with its own homemade Malaysian identity will be created. The birth of a
Malaysian race and its continuity is mostly designed by the superiority of the
primal race. In the context of racial integration in Malaysia, cultural diversity has
long prevailed in the societal life. It should be seen as a strong basis that can
contribute towards the birth of a race that is not only superior, but also excellent
and highly regarded in line with the vision to create a developed industrial
community.

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This is the direction, however to succeed is not easy. You should ask yourself:
„What is your role to realise this noble intention?‰ You should look within
yourselves and ask, „Is the noble intention achievable, or is it an old song that is
played repeatedly?‰ We have no choice but to accept the option awaiting us
ahead, which is to strive to achieve a meaningful life in the plural Malaysian
society. Otherwise, deep enmity awaits us, where we will be thrown into an
agonising ethnic conflict and crisis.

10.1 CULTURAL UNITY IN DIVERSITY

Equity is a concept directly linked to equality, which comprises ideas such as fair
treatment based on universal laws without prejudice or bias. However, equity
and equality are different concepts. Equality can be measured on condition that
every individual owns the same thing, and are given the same treatment based
on the principle „men are created equal‰. But the question that always becomes
the topic of discussion is the thinking of some members of the society who view
equity and equality from their own perspective and culture. An example is the
issue of gender where men view fairness at the workplace between men and
women differently. Are we capable of dividing certain things fairly and equally
in an absolute manner?
 
  David Spitz (1982), in Jack L Nelson (2004), a political analyst states:
 
  „Equality drives us into an insoluble moral dilemma, and therefore into
  practices that contradict what we preach⁄ To impose equality of results is to
  limit equality of opportunity. We cannot have both equalities simultaneously.‰

However, this does not mean that everyoneÊs cultural perspective becomes the
barrier to a meaningful unity in the diversity that exists, although cultural
differences and way of life can create a strong unity among the people.

In the Malaysian context, unity in cultural diversity is an element that has taken
its place, but not in the sense of displaying a Malaysian race identity. We cannot
deny that to create a society with the characteristics described for the term
„melting pot‰ is still far away. Independence that has taken place for over 50
years is still new compared to other developed nations that are still facing the
same issues and problems.
 
Education is an instrument to inculcate values and unite the people. Education in
the Malaysian context has reached the time to consider changes in the system,

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curriculum, policy and implementation. The goal is to create a society that is
sensitive towards the culture of others and appreciate differences as a strength to
unite; different in cultures but not goals and objectives. We should strive to
achieve a „one nation, one aspiration‰.

The problem that still lies in the minds of the society is when they talk about
racial continuity and survival, they are in actuality denying the rights of other
races. There are some who want to become champions in their own racial cocoon
and a remote society totally isolated from the more dominant world.

The 21st century is a century that moves towards the creation of one race and
one Malaysian culture. Hence, unity in cultural diversity is the focal point
towards realising this noble intention. This is the intention and challenges that
await us in the future. The foundation is all set and we cannot deny that a
movement has taken place based on awareness among the political elite, policy
makers and academicians, to create this new civilisation. In fact, the Malaysian
societyÊs life today has been designed by the various cultures. Our aspects of
life, food, clothing and festivities have moved towards the right direction. The
foundation is strong. Therefore, it is now up to every individual and the society
to play effective roles, be open-minded, and have the intention to ensure a more
meaningful life for the future generation. We already have the strength and
spirit in place.

(a) Multi-cultural SocietyÊs Life Style Assimilation

• Every religion in the world has its own faiths and values. All religions
demand its followers to hold on to principles that are determined by the
religion. Generally, every religion instils values that have praiseworthy
and honourable characteristics in the followers. No religion teaches and
encourages their followers to be bad or practise despicable acts.
Although there are differences and similarities in certain aspects, every
religion is not far from the main objective of teaching its followers to
have honourable characteristics.

• In terms of cultural heritage, there is a tendency for certain individuals
to practice the culture of certain races without being bound to
limitations of certain races or ethnics. In fact, there are practices that are
practiced with similar basis and symbolism by the various races in
Malaysia. Influence and the widespread practices have made way for
the formation of a new identity that can be linked to „Popular Culture-
Common to Malaysians‰. Such process will help in enhancing racial
unity and understanding, a pre-requisite necessary in the efforts to
boost confidence and openness apart from reducing prejudice among
races.

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• Studies about efforts to increase public understanding on the
ingredients and polar of multi-racial culture in Malaysia is a strategic
move for a united Malaysian race by 2020. Such studies show the need
for in-depth understanding about popular cultures and commonality
that is practiced by the multi-racial society in the country. The Popular
Culture-Common to Malaysians concept should be viewed in the
context of the existing cultures of the races and ethnics in Malaysia.
Promotions must be done thoroughly and with proper planning to
ensure that errors can be minimised and there are high levels of
tolerance and sensitivity.

• Early efforts should be given to hold various forums and channels to
increase public understanding, exposure and appreciation before follow
up measures are made to discuss and identify the ingredients and
characteristics of racial and ethnic cultures, which can be considered to
be absorbed as the main elements to support the formation and
reinforcement of the national culture.

• Whether consciously or subconsciously, a cultural assimilation process
in the context of Malaysian society has taken place for quite a while,
and the process is still ongoing. There are many studies that have been
conducted about the polar of Malaysian societyÊs life that has gone
through a lot through cultural assimilation. According to Ho (in Abdul
Rahman Md Aroff, 1999), most scholars state that Asian people,
including Malaysians, place emphasis on peace of mind, religious and
spiritual matters rather than wealth and material comfort; which means
poverty and scarcity can be faced calmly. Moral perspective is used in
determining human relations and not the wealth that one owns.

• Malaysian society can be regarded as tolerant, non-aggressive and non-
violent in their social relations. All ethnic conflicts can be resolved
through cooperation, not through threats and violence.

• For the Malays, Chinese and Indians, there are shared values.
According to Muzaffar (in Abdul Rahman Md Aroff, 1999), the family is
placed as the basis of community, which results in parents and the
elderly being valued highly and respected in the community. In fact, all
three religions regard collective social morals as important in
determining the societyÊs happiness and harmony. The issue of
corruption and extreme materialism that drive someone to become
greedy are condemned. This shows that despite the differences in
religions and ethnics as well as belief systems, there are still values that
are shared together.

• The Malays, Chinese and Indians view loyalty to families and the
country as something absolute. The same goes to loyalty to both

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parents. It is a personality and moral value that becomes the benchmark
forming relations among members of the society.
• In the marriage life, the question of love towards the wives need not be
shown openly. Wives will understand the love of their husbands
through their actions in the marriage process. A husband has the
authority and role outside the household, and every decision is the
husbandÊs right to determine, albeit following discussions. Meanwhile,
the wife will focus on managing the household even if she is working.
Maintaining the household still remains as the wifeÊs responsibility.
• For the Malay, Indian and Chinese communities, the value of friendship
is not solely dependent on food and drinks but depends on how far one
shares their problems and willingness to help.
• In the context of festivities, parents or the elderly will give duit raya or
ang pow to children or the young people. This is the common practice
by Malaysians. The ang pow culture is an influence of the Chinese
community, where children will be given money in red packets during
Chinese New Year. The only difference compared to Hari Raya
Aidilfitri is that the duit raya is given in green packets. During
festivities, visits are made to instil love and friendship. The open house
culture is a Malaysian practice, where all races will celebrate Hari Raya,
Deepavali or Chinese New Year together.
• Similarly, in the culture of a marriage ceremony, the Malaysian society
shares similar values, where invitation cards are distributed to guests
and there will be a sitting on a dais or bersanding ceremony. Caterers
will be appointed to prepare food that will be served in a buffet style.
Locations of the ceremonies are normally held in hotels. Guests will
bring presents to the brides and grooms in the form of cash or
valuables.
• Studies that are carried out show that most Malaysians still practice
gotong royong and cooperation. Helping one another remains to be a
common practice.
• Studies that have been conducted also show that a cultural assimilation
process has taken place, whereby universal ethical values go beyond
cultures, ethnics, religions, traditions and beliefs of Malaysians.

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Figure 10.1: Cultural assimilation process

(b) Peaceful and Harmonious Life

• Social researchers are of the opinion that a peaceful and harmonious life
encompasses three important aspects, which are social, economical and
political. The three elements are the basis in developing a peaceful and
harmonious nation. These aspects form a chain which influences one
another and should be at an encouraging level in order to create a
peaceful and harmonious climate. The countryÊs harmony will be
affected if either one of these aspects is unstable. Hence, political, social
and economic stability is an indicator of the level of peopleÊs harmony.

• From a social perspective, a harmonious and peaceful life displays
goodwill, respect and caring in peopleÊs social interaction. The attitude
of helping and cooperating is the basis of tolerance where individuals in
the society are free to practice their own religion and culture. In fact,
religious difference is a catalyst to efforts to know, respect and
understand each other. This scenario is because the educational aspect
focuses on generating a generation of people who are able to
understand one anotherÊs roles. Education can create a culturally
sensitive generation who are open-minded and always driven to do
something that has moral and character. Religious difference is the basis
of cooperation that is beneficial in efforts to cultivate life that is directed
towards the feelings of respect, pride and to critically value the
differences that exist instead of creating crisis.

• From an economic perspective, the peopleÊs per capita income is at a
level that enables them to acquire basic necessities. An individual

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economy is generated by high productivity that gives returns to the
country and the people. The peopleÊs income gap is not wide and they
can enjoy economical harmony fairly and equally. The countryÊs
development provides opportunities for people to participate and play
a role in creating harmony for the country, society and families. The
poverty level is at the lowest level while the rich will always be
committed to help the poor. In fact, the poor are not neglected in the
countryÊs development.

• From a political perspective, the people are free to choose, and voice
their opinions in their efforts to create a stable, harmonious and
peaceful country. Democratic values are understood and appreciated
rationally by everybody. The spirit to defend the countryÊs sovereignty
and build a civilised race is a political commitment to maximise the
peopleÊs quality of life.

• As a conclusion, it can be said that a community living in a peaceful and
harmonious situation is a society that will always hold on to
progressive life values, understands democratic aspiration, have the
awareness to behave well, responsible to themselves and the
community, and dare to uphold positive moral values. Practising a life
that is based on noble racial unity and ties and strong unity also marks
a societyÊs harmonious life. This is the ingredient to a meaningful life.

10.2 EQUITY AND EQUALITY IN EDUCATION

The multi-cultural education concept has gone through an evolution process.
Initially, the multi-cultural education was focused on cultural and language
differences. Subsequently, the focus moved to human relations based on
individualsÊ uniqueness that is recognised. Then, there was a movement to study
ethnicity. Recently, there exists a new movement which combines the three
aspects in creating a new concept in a multi-cultural education. This group is of
the view that multi-cultural education is an agent to restructure a society which
focuses on the concept of gender equality, ethnic, culture and the societyÊs socio-
economic status. Therefore, in this context, multi-cultural education is a process
to provide an opportunity to students to learn cultural diversity aspects.

The implication of a multi-cultural education is not only on the curriculum, but
also change that occurs in the pedagogical aspect and school climate. The school
community, students as well as the school environment will change too and will
not have a stereotype image, and instead encourage students to be speak freely
and race towards academic success.

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Cultural diversity, ethnic, gender and socio-economic status in the school
community improve every day. This includes special students (disabled students,
students with Down syndrome and other disabilities). This is a challenge that
should be faced in a plural society.

Therefore, this multi-cultural difference demands equity and equality in
education. This means that all students get equity rights, and are given fair and
equal treatment. In the context of a multi-cultural education, equity and equality
in education are based on cultural, ethnicity or gender differences that the
students own, whereby the differences are recognised and they are given equal
treatment in the context of teaching and learning, interaction, opportunity to
speak and roles which are fair and equal. In simple language, it means that every
student gets equal rights, and is given ample opportunity as well as fair
treatment despite the differences in their culture, gender, ethnic or socio-
economic status.

To tackle the issue of student cultural differences and in an effort to create equity
and equality, Bronfenbrenner (1979) developed an ecological model to combine
these critical variables to give meaningful treatment to each student. Based on
this model, teachers will try to understand and assess students from the micro
aspect in the context of mesosystem, namely, relationship or influence of parents,
or distant relatives or friends while the macro system is the studentsÊ culture and
sub-culture, and exosystem is the studentsÊ social structure. This model separates
students who are different from the ecological context, where this will provide
them with opportunities to increase their understanding on critical issues that
affect others of different backgrounds, and they are given relevant service, and
educational models to suit their cultures. This educational model has a highly
culturally sensitive characteristic for the society and students, and has a social
relationship where the students become its members. This model is followed by
an intervention programme to develop the studentsÊ self-esteem. This is
important in order for the students of different cultures to develop at each stage
of their lives because they are easily exposed to any changes that take place.

Multi-cultural education will give the best results if equal and just educational
opportunities are offered to all students with different backgrounds, cultures,
gender and ethnicity. In the context of Malaysia, multi-cultural education should
focus on critical and dominant issues, namely ethnic, culture and socio-economic
status. This matter arises because the Malaysian socio-political landscape has a
multi-racial society consisting of three main races which are Malays, Chinese and
Indians.

The objective of a multi-cultural education is noble, that is to generate a
generation that can enjoy the countryÊs prosperity in a harmonious and peaceful

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environment without crisis in spite of the cultural and religious differences. The
multi-cultural education goal is to create unity in diversity.

(a) Practice of multi-cultural educational elements
In an effort to cultivate a united, harmonious and peaceful life in a society
that comprises various cultures like Malaysia, the practice of elements of
multi-cultural education in daily life is the catalyst towards creating a
society that can achieve the countryÊs aspiration ă a society that can live in
harmony and unity in the real life.

Practice of elements of multi-cultural education means practices that defend
noble values and good ones that do not go against religious demands,
moral, ethics and human characters. These values go across various
cultures, respecting and recognising cultural diversity that exist in the
society.

The following are the effects of the practice of multi-cultural education that
is discussed in the concept of a civic minded and intelligent society by Abd
Rahim Abd Rashid (2000): It is hoped that as a result of practice of elements
of multi-cultural society, members of the society who own social skills and
expertise can be developed; whereby they can interact, adapt themselves,
communicate effectively, are disciplined, have high morals and practise
ethical social principles.

The main focus is to produce individuals that can develop self-potential,
characters, socials and morals as the basis of individual development and
relationship among members of the society. Practice of multi-cultural
education elements can create awareness among the society about rights
and legal aspects, which are the platform to defend basic human rights,
property, freedom of associations, freedom of speech and airing views in
efforts to influence decisions related to public interest and individual rights.

Practice of multi-cultural education elements can also increase
understanding and social sensitivity about differences, culture, ethnic,
tradition and belief among individuals. In fact, it can create individuals
who possess religious belief that is intact, where there is spiritual strength
and can create moral values and characters in the interaction process with
the society. In fact, multi-cultural education elements can produce
individuals who are sensitive about a society that is democratic, fair and
just. Eventually, it is hoped that people who can appreciate intellectual,
social and ethical values that are progressive and dynamic can be created.

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(b) Towards self and societal transformation
Self and societal transformation should begin with the transformation of
thinking followed by self, individual and societal transformation.

From the aspect of transformation of thinking, a racial thinking
development process is through the educational system that is practiced in
a country. In Malaysia, efforts to develop peopleÊs thinking capacity cannot
be denied. The Government, through the educational sector, has provided
sufficient infrastructure from preschool education to tertiary level in its
efforts to produce a generation that is capable of thinking and contributing
towards the countryÊs prosperity.

Successful individuals and community are those who are continuously
thinking. They are those who are able to acquire knowledge from as many
sources as possible, evaluate and scrutinise the knowledge obtained, and
apply it in the framework to resolve existing problems in the society.

Thinking transformation means that every member of the society is able to
maximise his or her mind capacity; namely the capacity to see something
based on rational, proof and logic, in fact has the capacity to create, find
alternatives and innovate (lateral). Finally, this people have strong beliefs in
religions as connections so that they will not go above the law and ethics.

This will enable an individual to face lifeÊs crises and challenges as they will
equipped with skills to change ways and approaches to succeed in being
creative and innovative. An individual should change, shift and find
approaches and abilities that are required until skills are developed. If
someone is more skilful, the wider the window of opportunity for him or
her to move. Recently, there have been numerous challenges from various
corners, both internally and externally, urging all individuals to defend
racial survival, and stepping forward to become a successful race. This is
what it means by a paradigm shift in thinking before moving to discuss self
and societal transformation.

From the thinking power, self-transformation occurs - one that provides
new approach and design in the efforts to create a Malaysian society with
its own identity. Individuals whose minds are powerful and have a high
level of thinking capacities are sensitive towards change, moral and social
crisis. Such individuals are proactive in adapting to the societal cultural life.
Mind power can generate more meaningful lives to create a society with
strong self-esteem, without being influenced by negative values, and move
simultaneously with todayÊs industrial societyÊs paradigm shift.

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Today, self-change and transformation should be done in the socialisation
process of the new Malaysian society civilisation. Narrow thinking, self-
centredness and specific ethnic and racial survival do not have a place in
the society. Individuals and society should take a view from a new
spectrum of societal life that is more open, tolerant and capable to accept
any existing differences. The era of chauvinism in race relations has gone.
Today the main agenda of the society is to look at life principles, which
struggles for universal values that can fulfil the needs and aspirations of the
whole Malaysian society. Narrow thinking, which displays an excessive
cultural extremism and denies the rights of others ă are all undesirable. This
is the new paradigm in sustaining thinking and attitude that are more open
in nature.

Globalisation also demands us to change. We should no longer live in our
cultural and racial cocoons. We must accept the presence of various
civilisations, information and development as a result of the progress of the
world community. The information technology era has succeeded in
opening up our minds to a more meaningful life, in cultivating a positive
cultural stream. Globalisation also demands strength and self-
transformation defending meaningful values that have been the pillar of
our success all these while. Globalisation and the information technology
era are not the catalyst to decaying cultures and values of the Malaysian
society. We should not easily become champions and agents of
modernisation merely to change, without thinking of the impact to our
efforts to create a more meaningful life.

The societyÊs noble values and moral life have become the human capital
that is upheld strongly without compromise. Therefore, self-transformation
should be directed towards creating individuals with „towering
personality‰ who will become role models to the countryÊs new generation,
carrying the new identity of Malaysians in efforts to instil a civilised life,
fair and just at a global level. History has taught us that the collapse of a
civilisation of a certain race is not due to losing a war, but it is because of
the fragility of the societyÊs culture that lacks self-esteem and spiritual
strength. The practice of noble values in the societal life should be across
cultures and races. Social interaction that goes beyond culture and religion
has the strength in building a Malaysian race. A new societal perspective
that has gone through a self-transformational process should be able to
create a drastic social change. This social change can be done with the
existence of individuals who are optimistic towards change, bold in acting
based on solid intellectual values, have a strong moral dimension, and can
build and defend the values of societal life.

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From a political commitment perspective, it is timely that the society
focuses more on the existence of a race as a result of smart partnership and
a win-win power sharing, while no longer acting as champions of only a
group within a society. Political commitment requires high commitment,
sacrifice, tolerance and clear goals in an effort to create a strong repulsion
against racism.

As a conclusion, it cannot be denied that every individual and society
should move to change. The world and civilisation is not static in nature.
Changes happen everyday and it would be unfortunate if we are still living
in a frame of mind that is backward while the world community is busy
grabbing opportunities to succeed and place themselves and their races in
the new world civilisation.

SELF-CHECK 10.1

1. Elaborate what are the directions of Malaysia.
2. Discuss what is the meaning of „unity cultural diversity‰.
3. Elaborate the meaning of cultural assimilation in the context of our

country.
4. What are the effects to individuals and the society that practice

elements of multi-cultural education?
5. In your opinion what are the obstacles in creating a united society in

cultural diversity?

• It can be concluded that MalaysiaÊs direction is to create a united society in
cultural diversity.

• This direction provides a clear focus in the life of a multi-racial society
which has multiple differences.

• It is the aspiration of every member of the society to create values and
practices of equity and equality from social, political and economical
aspects of every race in Malaysia. Hence, we are capable of living in a
harmonious situation.

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168 X TOPIC 10 DIRECTION

• This can be implemented with a cultural assimilation process, a peaceful
life along with a practice of elements of cultural diversity in our daily lives,
and eventually there will be a change in the attitude of every member of the
society to have a paradigm shift and look at racial relations from the world
view that is more dynamic and progressive.

• The noble aspiration of Vision 2020 is to build a united Malaysian race.

Assimilation Transformation
Equality Unity
Equity

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MAKLUM BALAS MODUL

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