Malaysia a symbol of ethnic harmony

KUALA LUMPUR: Twin Towers rising like sentinels in the heart of Kuala Lumpur - that was the first picture of Malaysia to come into our minds when we were invited to this country.

A group of Malaysian women dressed in ethnic costumes welcome visitors in front of a building built in traditonal Malaysian style. [file photo]

And yes, when the car took us from the airport to downtown Kuala Lumpur, the Petronas Twin Towers were, not at all surprisingly, the first thing in this beautiful yet bustling metropolis to catch our eyes.

But what really excited us was that our hotel - the Mandarin Oriental - was right next door to the buildings. From the windows of our rooms, the glass-and-steel structures shone under a clear blue sky.

We couldn't resist rushing into the 88-storey towers, which soar 452 metres above street level, even before we had unpacked our luggage.

Costing a whopping US$1.2 billion, they were completed in 1997 and were the tallest in the world until 2003, when a higher building was completed in Taiwan.

"The towers helped Malaysian people build up their confidence," said Tan Sri Dr Noordin Sopiee, chairman and CEO of the Institute of Strategic and International Studies (ISIS) Malaysia. "What foreigners can do, we can do."

Towers of confidence

It was at the foot of the towers, that we, in our first ever visit to Malaysia, started our journey of understanding into this country.

The Petronas Twin Tower dominate the skyline of Kuala Lumpur. [China Daily]

We were invited by ISIS Malaysia, a non-profit organization established in 1983, to participate in its international visitors' programme, a programme held regularly to enable foreign people to learn more about this country by communicating with senior officials.

According to Sopiee, lack of confidence was a serious problem for Malaysia in the initial stages of its independence.

At the time, the multi-ethnic state was politically unstable, saddled with chronic and wide income, economic and development gaps, with few unifying features. It had been devastated by a civil war and race riots, had a feeble economic growth rate of only 3.5 per cent, an uneducated population, and no experience in democracy or self-rule.

"We once relied heavily on things like the Twin Towers - something the tallest, or the biggest, or fastest in the world - to help us develop self-confidence," Sopiee recalled. "We were once psychologically and culturally crippled."

Today, however, after 47 years of struggle, although Malaysia still faces some challenges, dramatic changes have taken place in the political, economic and social landscape.

Malaysia has evolved from a rubber and tin economy to become one of the world's most industrialized states, with a 7 per cent economic growth rate, 90 per cent of its exports manufactured goods, and no racial riots since 1968.

Moreover, the country is especially proud of its fast recovery from the Asian financial crisis - its GDP grew 7.4 per cent in the first quarter of this year and is expected to hit 6 to 6.5 per cent for the whole year. The banking sector, devastated by the crisis, has also been consolidated. In the disposal of bad bank loans, a recovery rate of as high as 57 per cent was achieved, compared with some 20 per cent in China.

And its efforts to build a harmonious home for 27 ethnic groups, mainly Malay, Chinese and Indian, have paid off. Malay people account for 58 per cent of the country's total population, Chinese around 25 per cent and Indian 7 per cent, with other small groups making up the remaining 10 per cent.

In this nation of different religions - Islamism, Buddhism, Taoism, Hinduism, Christianity, Sikhism and Jainism - all the festivals of the different ethnic groups are respected. Several languages, mainly Malay, English and Chinese, are spoken.

"We feel pretty secure here now," said Siew Nyoke Chow, director and group editor-in-chief of the Chinese language Sin Chew Daily. "Malaysia has done a good job in this respect (unifying different ethnic groups)."

An often cited example of the harmonious relationship between different ethnic groups is the fact that many Malay people send their children to Chinese schools.

Nara Jantan, ISIS's senior public affairs and conference organizer, is one of them. She sent her daughter and son to Chinese primary schools.

"They are bilingual at home - we speak English and Malay. They can learn the third language - Chinese - in primary school. That's good for them," said the happy mother.

Actually, it is now very common for Malaysian people to speak several languages. We were surprised to find that most of the people we encountered during our 10-day stay spoke fluent English, even including ordinary taxi drivers and sales people in shopping centres.

To promote English education, the Malaysian Government even requires that mathematics and science courses to be taught in English in primary schools.

"Although Malay is the official language, most people speak English in offices," said Philip Mathews, ISIS Malaysia's co-director of the centre for international dialogue.

The centre's other co-director, Dr Stephen Leong, is even good at telling jokes both in Chinese and English.

But what surprised us even more is the fact that many Malaysian people can speak not only Mandarin Chinese, but also Cantonese and other Chinese local dialects.

Dato' Dr Ng Yen Yen, deputy finance minister, is one of them. When she tried to communicate with us in Cantonese, we could only reply, "Sorry, we can only speak Mandarin."

She said different cultures, different religions and different languages make Malaysia a typical Asian country, and that's what "Malaysia - Truly Asia" - the tourism advertisement often seen on CNN - means. Malaysia has spent millions of ringgit to promote this concept.

The deputy finance minister herself is an earnest advocator of the idea.

She wore a special dress when she met us, with the collar and buttons in Chinese qipao style, a Malaysian batik skirt, and a yellow Indian style shawl.

"With this dress, I can attend any gathering of Malay or Chinese people, and with the shawl, I can enter into any Indian temple," She said, adding that she had designed the golden dress herself.

The elegant government minister with her three-in-one dress and bright smile deeply impressed our group of 15 international journalists and researchers.

But she was not the only charming women we met during our stay in Malaysia.

Women's advancement

ISIS organized about a dozen interviews for us with senior officials, several of whom were women. In addition to Dato' Dr Ng Yen Yen, we also met Datuk Latifah Merican Cheong, assistant governor of the Central Bank of Malaysia, Dato' Seri Shahrizat Abdul Jalil, minister of women and family development. A female executive spoke to us about the operations of Petronas, Malaysia's national petroleum corporation, and a lady briefed us on the development of the nation's Multimedia Super Corridor.

Cheong, who supervises the central bank's foreign exchange control department, was the first high-ranking woman official we met.

Her eloquent oral presentation on Malaysia's economy and banking sector and to-the-point style when answering questions made us reassess our view and take note of the role of women in Malaysia's social and political arena.

We were later told that three ministries in this country are headed by women - the ministries of women and family development, international trade and industry, and youth and sports. And there are quite a few women deputy ministers as well.

Women architects and engineers are also active, many have participated in the design of Kuala Lumpur's famous skyscrapers. In universities, female students account for over 60 per cent of the total enrolment.

However, Dato' Seri Shahrizat Abdul Jalil, the minister of women and family development, believes that much still remains to be done to uplift women's status.

She admitted that there is still a need to educate men to fully accept gender equality, and said the concept must be taught in the home, and that women must show that they are "strong."

Her ministry has been holding seminars and training sessions to help women become economically independent.

But another problem now is that many well-educated, successful career women choose to stay home after they get married and have children, she said, adding that her ministry is working to promote job opportunities to allow women to work from their homes.

With her well-cared-for face and stylish dress, this woman minister had a hard time convincing us that she was 51.

"I will be a grandmother soon," said the mother of three children, smiling.

But when asked for her opinion on the possibility of Malaysia having a woman prime minister, she became serious.

"It won't be too long before that happens," she said.

Women organizations are also active in Malaysia. Sisters in Islam is one of them. It is a group of Muslim women studying and researching the status of women in Islam.

Unlike many Chinese women organizations which extend helping hands directly to women suffering from domestic violence and other unfair treatment, Sisters in Islam is mainly engaged in training and studying.

They have also gone to the courts to question discriminatory laws and they often write letters to the editors of newspapers to comment on cases of gender discrimination.

"It has been a long journey to where we are now," said Dato Seri Shahrizat Abdul Jalil. "But we have made great strides and no one can prevent us from reaching our goals."

That's true even for the whole of Malaysia, a country which has already bade farewell to poverty, racial riots, and political instability and moved onto a fast development track after decades of hard work.

Challenges

But it still faces new challenges - such as how to ensure the quality and speed of such development in the future.

Back in the 1990s, the Malaysian Government began to seriously consider how the approaching Information Age would affect Malaysia and how the country, currently manufacturing and export-oriented, must move to develop a knowledge-based economy.

Their answer was the initiation of the country's Multimedia Super Corridor (MSC) in 1996.

"We aimed to cultivate a knowledge-rich society in Malaysia and take the country into the Information Age," said Sharifah Hendon Syed Hassan, with the Multimedia Development Corp, the developer of MSC.

The MSC is the nation's answer to the question of how to jumpstart the development of technology in the country. Physically, it is a 15-kilometre by 50-kilometre area reaching from Kuala Lumpur City Centre (KLCC) to the Kuala Lumpur International Airport.

The MSC is devoted to creating the best possible environment for multimedia companies wanting to create, distribute and employ multimedia products and services.

Several key areas such as e-government, multi-purpose cards and borderless marketing have been identified to spearhead the development of MSC, the official said.

Another ambitious plan is to build Putrajaya, the new administrative centre for the Federal Government of Malaysia which is about 40 minutes drive from KLCC.

Like all the big cities worldwide, Kuala Lumpur is a crowded city, with narrow streets full of private cars - mostly Protons made in Malaysia, shopping centres jam-packed with visitors from all over the world, and row upon row of skyscrapers.

To ease pressures in the overcrowded city and leave more downtown space for commercial activities, the Malaysian Government decided in the mid 1990s to build Putrajaya.

Named after Malaysia's first Prime Minister, Putrajaya has been dubbed Malaysia's first Intelligent Garden City. It is both the new nerve centre of the nation and an ideal place to live, work, conduct business and engage in sports and recreational activities.

This landmark complex stretches over 453 hectares. More than 70 per cent of Putrajaya is devoted to greenery and water with 13 different gardens.

Putrajaya Holdings, a company established to take charge of development of the new area, started construction of Putrajaya in 1996 and completed Phase 1 in 2000 with the delivery of infrastructure and key government buildings including the blue-domed Prime Minister's office and the red Putra Mosque - one of the largest in the nation. It is now in phase 2 of its development, which is expected to be completed in 2005.

Walking along the wide, flower-dotted roads in Putrajaya, appreciating all the brand-new buildings in different styles, or watching birds flying over the man-made lakes, we could not help admiring Malaysian people for building such a miracle in only five years.

If we agree that the Petronas Twin Towers were the source of confidence for Malaysian people in the 1990s, the MSC and Putrajaya will no doubt become the pride of the nation in the 21st century.

Indigenous People Of Malaysia

Indigenous people are extremely important to the cultural and ethnic mix of Malaysian life. There are over 64 different groups of indigenous people in the country. Malaysia represents a tolerant society which respects the right of its people to practise any of the religions found there, i.e. Islam, Buddhism, Hinduism and Christianity. In this respect, Malaysia has been successful in bringing together people from diverse cultures, countries and background to create a unified society.

Indigenous people form an integral part of Malaysian society and contribute greatly to the cultural richness of the country. The ethnic groups are quite diverse, speaking their own languages and practicing their own religions. However, these ethnic groups can remain locked in their own respective ethnic universe, isolated from the rest of society unless these differences are mitigated through infrastructure and development.

Today, indigenous people hold sway in the government and senior public positions. Government reforms have helped overcome ethnic divisions and aim to provide indigenous people with the same opportunities as other members of Malaysian society.

Government policy has focused on concerted developments in rural areas. Housing, schools and healthcare facilities are built close to the villages of indigenous people so they are not forced to move to urban areas. As a result of these developments, mortality rates have dropped and poverty is being alleviated. Perhaps most important of all is the fact that through education, indigenous people are taking greater control of their lives. Many have grasped the opportunities afforded by education and, at the same time, respect and follow the culture of their villages, proving that modern life can be compatible with traditional ways.

In Sarawak there are 26 different ethnic groups making up 70% of the state's 1.7 million inhabitants. The total land area of Sarawak is 12.3m hectares which is roughly 2.3 times the size of Holland. Virtually all of the ethnic people of Sarawak live off the land. They farm, fish, hunt and many of them practice shifting cultivation.

Indigenous people in Sabah accounts for 86.3% of the total Sabah population of 1.6 million. The vast majority of indigenous communities live in rural area and include ethnic groups such as the Kadazan, Bajau, Suluk and Cocos Malay. As in Sarawak, almost all of these people live off the land.

Penans

The Penans live in Sarawak. They make up just one of its 26 ethnic group. In total there are 10,000 Penans spread over 87 villages. The State Government of Sarawak has spent more than RM 15 million over the past few years to improve the livelihood of the Penans through short-term and long-term development programmes. The amount is substantial considering the small population of the community.

Professionals, including anthropologists and sociologists, in consultation with the Penans have drawn up these programmes to ensure that they are not left behind as the country move ahead towards achieving a newly industrialised country status in the year 2020. Short term programmes drawn up are intended to provide the Penans with basic need such as medicine, clothing's, building materials and agriculture tools while long-term programmes are drawn up to bring the community to the mainstream of society.

Recently, the Sarawak Government reported that the state Government's effort in getting the Penan community to lead a settled life and interact with other races in the country have met with much success. The Penans are now much aware of the goings-on surrounding them, parents are more willing to send their children to schools, clinics are well patronised and the infant mortality rate has dropped significantly.

Many Penans have adapted well to modern living and quite a number of them now work in government sector, as government servants, tourist guides and truck drivers. The government is currently working out new strategies to further develop the Penans into a thriving community.

Of the entire Penan population, about 400 of them are nomadic. 65,700 hectares of primary forests have been specially set aside for them so that they can continue to follow their nomadic lifestyles. This includes the Mulu National park (52,900 ha), Sungai Magoh (5,600 ha), Ulu Sungai Tutoh (2,200 ha) and Sungai Adang (5,000 ha).

For Penans who have settled in longhouses, but wish to pursue their traditions, the government has set aside Melana Protected Forest (22,000 ha) and an area in Ulu Seridan (1,400 ha). The places listed are not the only places where the Penans can practice their traditional way of life for they could also do so in the existing forest areas where they live as provided by Section 65 of the State Forest ordinance.

Culture of Malaysia

ALTERNATIVE NAMES

Outsiders often mistakenly refer to things Malaysian as simply "Malay," reflecting only one of the ethnic groups in the society. Malaysians refer to their national culture as kebudayaan Malaysia in the national language.

ORIENTATION

Identification. Within Malaysian society there is a Malay culture, a Chinese culture, an Indian culture, a Eurasian culture, along with the cultures of the indigenous groups of the peninsula and north Borneo. A unified Malaysian culture is something only emerging in the country. The important social distinction in the emergent national culture is between Malay and non-Malay, represented by two groups: the Malay elite that dominates the country's politics, and the largely Chinese middle class whose prosperous lifestyle leads Malaysia's shift to a consumer society. The two groups mostly live in the urban areas of the Malay Peninsula's west coast, and their sometimes competing, sometimes parallel influences shape the shared life of Malaysia's citizens. Sarawak and Sabah, the two Malaysian states located in north Borneo, tend to be less a influential part of the national culture, and their vibrant local cultures are shrouded by the bigger, wealthier peninsular society.

Location and Geography. Malaysia is physically split between west and east, parts united into one country in 1963. Western Malaysia is on the southern tip of the Malay peninsula, and stretches from the Thai border to the island of Singapore. Eastern Malaysia includes the territories of Sabah and Sarawak on the north end of Borneo, separated by the country of Brunei. Peninsular Malaysia is divided into west and east by a central mountain range called the Banjaran Titiwangsa. Most large cities, heavy industry, and immigrant groups are concentrated on the west coast; the east coast is less populated, more agrarian, and demographically more Malay. The federal capital is in the old tinmining center of Kuala Lumpur, located in the middle of the western immigrant belt, but its move to the new Kuala Lumpur suburb of Putra Jaya will soon be complete.

Demography. Malaysia's population comprises twenty-three million people, and throughout its history the territory has been sparsely populated relative to its land area. The government aims for increasing the national population to seventy million by the year 2100. Eighty percent of the population lives on the peninsula. The most important Malaysian demographic statistics are of ethnicity: 60 percent are classified as Malay, 25 percent as of Chinese descent, 10 percent of Indian descent, and 5 percent as others. These population figures have an important place in peninsular history, because Malaysia as a country was created with demography in mind. Malay leaders in the 1930s and 1940s organized their community around the issue of curbing immigration. After independence, Malaysia was created when the Borneo territories with their substantial indigenous populations were added to Malaya as a means of exceeding the great number of Chinese and Indians in the country.

Linguistic Affiliation. Malay became Malaysia's sole national language in 1967 and has been institutionalized with a modest degree of success. The Austronesian language has an illustrious history as a lingua franca throughout the region, though English is also widely spoken because it was the administrative language of the British colonizers. Along with Malay and English other languages are popular: many Chinese Malaysians speak some combination of Cantonese, Hokkien, and/or Mandarin; most Indian Malaysians speak Tamil; and

numerous languages flourish among aboriginal groups in the peninsula, especially in Sarawak and Sabah. The Malaysian government acknowledges this multilingualism through such things as television news broadcasts in Malay, English, Mandarin, and Tamil. Given their country's linguistic heterogeneity, Malaysians are adept at learning languages, and knowing multiple languages is commonplace. Rapid industrialization has sustained the importance of English and solidified it as the language of business.

Symbolism. The selection of official cultural symbols is a source of tension. In such a diverse society, any national emblem risks privileging one group over another. For example, the king is the symbol of the state, as well as a sign of Malay political hegemony. Since ethnic diversity rules out the use of kin or blood metaphors to stand for Malaysia, the society often emphasizes natural symbols, including the sea turtle, the hibiscus flower, and the orangutan. The country's economic products and infrastructure also provide national logos for Malaysia; the national car (Proton), Malaysia Airlines, and the Petronas Towers (the world's tallest buildings) have all come to symbolize modern Malaysia. The government slogan "Malaysia Boleh!" (Malaysia Can!) is meant to encourage even greater accomplishments. A more humble, informal symbol for society is a salad called rojak, a favorite Malaysian snack, whose eclectic mix of ingredients evokes the population's diversity.

HISTORY AND ETHNIC RELATIONS

Emergence of the Nation. The name Malaysia comes from an old term for the entire Malay archipelago. A geographically truncated Malaysia emerged out of the territories colonized by Britain in the late nineteenth and early twentieth centuries. Britain's representatives gained varying degrees of control through agreements with the Malay rulers of the peninsular states, often made by deceit or force. Britain was attracted to the Malay peninsula by its vast reserves of tin, and later found that the rich soil was also highly productive for growing rubber trees. Immigrants from south China and south India came to British Malaya as labor, while the Malay population worked in small holdings and rice cultivation. What was to become East Malaysia had different colonial administrations: Sarawak was governed by a British family, the Brookes (styled as the "White Rajas"), and Sabah was run by the British North Borneo Company. Together the cosmopolitan hub of British interests was Singapore, the central port and center of publishing, commerce, education, and administration. The climactic event in forming Malaysia was the Japanese occupation of Southeast Asia from 1942-1945. Japanese rule helped to invigorate a growing anti-colonial movement, which flourished following the British return after the war. When the British attempted to organize their administration of Malaya into one unit to be called the Malayan Union, strong Malay protests to what seemed to usurp their historical claim to the territory forced the British to modify the plan. The other crucial event was the largely Chinese communist rebellion in 1948 that remained strong to the mid-1950s. To address Malay criticisms and to promote counter-insurgency, the British undertook a vast range of nation-building efforts. Local conservatives and radicals alike developed their own attempts to foster unity among the disparate Malayan population. These grew into the Federation of Malaya, which gained independence in 1957. In 1963, with the addition of Singapore and the north Borneo territories, this federation became Malaysia. Difficulties of integrating the predominately Chinese population of Singapore into Malaysia remained, and under Malaysian directive Singapore became an independent republic in 1965.

National Identity. Throughout Malaysia's brief history, the shape of its national identity has been a crucial question: should the national culture be essentially Malay, a hybrid, or separate ethnic entities? The question reflects the tension between the indigenous claims of the Malay population and the cultural and citizenship rights of the immigrant groups. A tentative solution came when the Malay, Chinese, and Indian elites who negotiated independence struck what has been called "the bargain." Their informal deal exchanged Malay political dominance for immigrant citizenship and unfettered economic pursuit. Some provisions of independence were more formal, and the constitution granted several Malay "special rights" concerning land, language, the place of the Malay Rulers, and Islam, based on their indigenous status. Including the Borneo territories and Singapore in Malaysia revealed the fragility of "the bargain." Many Malays remained poor; some Chinese politicians wanted greater political power. These fractures in Malaysian society prompted Singapore's expulsion and produced the watershed of contemporary Malaysian life, the May 1969 urban unrest in Kuala Lumpur. Violence left hundreds dead; parliament was suspended for two years. As a result of this experience the government placed tight curbs on political debate of national cultural issues and began a comprehensive program of affirmative action for the Malay population. This history hangs over all subsequent attempts to encourage official integration of Malaysian society. In the 1990s a government plan to blend the population into a single group called "Bangsa Malaysia" has generated excitement and criticism from different constituencies of the population. Continuing debates demonstrate that Malaysian national identity remains unsettled.

Ethnic Relations. Malaysia's ethnic diversity is both a blessing and a source of stress. The melange makes Malaysia one of the most cosmopolitan places on earth, as it helps sustain international relationships with the many societies represented in Malaysia: the Indonesian archipelago, the Islamic world, India, China, and Europe. Malaysians easily exchange ideas and techniques with the rest of the world, and have an influence in global affairs. The same diversity presents seemingly intractable problems of social cohesion, and the threat of ethnic violence adds considerable tension to Malaysian politics.

URBANISM, ARCHITECTURE, AND THE USE OF SPACE

Urban and rural divisions are reinforced by ethnic diversity with agricultural areas populated primarily by indigenous Malays and immigrants mostly in cities. Chinese dominance of commerce means that most towns, especially on the west coast of the peninsula, have a central road lined by Chinese shops. Other ethnic features influence geography: a substantial part of the Indian population was brought in to work on the rubber plantations, and many are still on the rural estates; some Chinese, as a part of counter-insurgency, were rounded up into what were called "new villages." A key part of the 1970s affirmative action policy has been to increase the number of Malays living in the urban areas, especially Kuala Lumpur. Governmental use of Malay and Islamic architectural aesthetics in new buildings also adds to the Malay urban presence. Given the tensions of ethnicity, the social use of space carries strong political dimensions. Public gatherings of five or more people require a police permit, and a ban on political rallies successfully limits the appearance of crowds in Malaysia. It is therefore understandable that Malaysians mark a

A house on Langkawi Island. Land ownership is a controversial issue in Malaysia, where indigenous groups are struggling to protect their claims from commercial interests.

sharp difference between space inside the home and outside the home, with domestic space carefully managed to receive outsiders: even many modest dwellings have a set of chairs for guests in a front room of the house.

FOOD AND ECONOMY

Food in Daily Life. Malaysia's diversity has blessed the country with one of the most exquisite cuisines in the world, and elements of Malay, Chinese, and Indian cooking are both distinct and blended together. Rice and noodles are common to all cuisine; spicy dishes are also favorites. Tropical fruits grow in abundance, and a local favorite is the durian, known by its spiked shell and fermented flesh whose pungent aroma and taste often separates locals from foreigners. Malaysia's affluence means that increasing amounts of meat and processed foods supplement the country's diet, and concerns about the health risks of their high-fat content are prominent in the press. This increased affluence also allows Malaysians to eat outside the home more often; small hawker stalls offer prepared food twenty-four hours a day in urban areas. Malaysia's ethnic diversity is apparent in food prohibitions: Muslims are forbidden to eat pork which is a favorite of the Chinese population; Hindus do not eat beef; some Buddhists are vegetarian. Alcohol consumption also separates non-Muslims from Muslims.

Food Customs at Ceremonial Occasions. When Malaysians have guests they tend to be very fastidious about hospitality, and an offer of food is a critical etiquette requirement. Tea or coffee is usually prepared along with small snacks for visitors. These refreshments sit in front of the guest until the host signals for them to be eaten. As a sign of accepting the host's hospitality the guest must at least sip the beverage and taste the food offered. These dynamics occur on a grander scale during a holiday open house. At celebrations marking important ethnic and religious holidays, many Malaysian families host friends and neighbors to visit and eat holiday delicacies. The visits of people from other ethnic groups and religions on these occasions are taken as evidence of Malaysian national amity.

Basic Economy. Malaysia has long been integrated into the global economy. Through the early decades of the twentieth century, the Malay peninsula was a world leader in the production of tin (sparked by the Western demand for canned food) and natural rubber (needed to make automobile tires). The expansion of Malaysia's industrialization heightened its dependence on imports for food and other necessities.

Land Tenure and Property. Land ownership is a controversial issue in Malaysia. Following the rubber boom the British colonial government, eager to placate the Malay population, designated portions of land as Malay reservations. Since this land could only be sold to other Malays, planters and speculators were limited in what they could purchase. Malay reserve land made ethnicity a state concern because land disputes could only be settled with a legal definition of who was considered Malay. These land tenure arrangements are still in effect and are crucial to Malay identity. In fact the Malay claim to political dominance is that they are bumiputera (sons of the soil). Similar struggles exist in east Malaysia, where the land rights of indigenous groups are bitterly disputed with loggers eager to harvest the timber for export. Due to their different colonial heritage, indigenous groups in Sarawak and Sabah have been less successful in maintaining their territorial claims.

Commercial Activities. Basic necessities in Malaysia have fixed prices and, like many developing countries, banking, retail, and other services are tightly regulated. The country's commerce correlates with ethnicity, and government involvement has helped Malays to compete in commercial activities long dominated by ethnic Chinese. Liberalization of business and finance proceeds with these ethnic dynamics in mind.

Major Industries. The boom and bust in primary commodities such as rubber and tin have given Malaysian society a cyclical rhythm tied to fickle external demand. In the 1970s the government began to diversify the economy (helped by an increase in oil exports) and Malaysia is now well on its way to becoming an industrial country. The country has a growing automotive industry, a substantial light-manufacturing sector (textiles, air conditioners, televisions, and VCRs), and an expanding high technology capacity (especially semi-conductors).

Trade. Malaysia's prominent place in the global economy as one of the world's twenty largest trading nations is an important part of its identity as a society. Primary trading partners include Japan, Singapore, and the United States, with Malaysia importing industrial components and exporting finished products. Palm oil, rubber, tropical hardwoods, and petroleum products are important commodities.

Division of Labor. The old ethnic division of labor (Malays in agriculture, Indians in the professions and plantations, and Chinese in mining and commerce) has steadily eroded. In its place, the Malaysian workforce is increasingly divided by class and citizenship. Educated urban professionals fill the offices of large companies in a multi-ethnic blend. Those without educational qualifications work in factories, petty trade, and agricultural small holdings. As much as 20 percent of the workforce is foreign, many from Indonesia and the Philippines, and dominate sectors such as construction work and domestic service.

SOCIAL STRATIFICATION

Classes and Castes. Class position in Malaysia depends on a combination of political connections, specialized skills, ability in English, and family money. The Malaysian elite, trained in overseas universities, is highly cosmopolitan and continues to grow in dominance as Malaysia's middle class expands. Even with the substantial stratification of society by ethnicity, similar class experiences in business and lifestyle are bridging old barriers.

Symbols of Social Stratification. In Malaysia's market economy, consumption provides the primary symbols of stratification. Newly wealthy Malaysians learn how to consume by following the lead of the Malay royalty and the prosperous business families of Chinese descent. A mobile phone, gold jewelry, and fashionable clothing all indicate one's high rank in the Malaysian social order. Given the striking mobility of Malaysian society, one's vehicle marks class position even more than home ownership. Most Malaysians can distinguish the difference between makes of cars, and access to at least a motor scooter is a requirement for participation in contemporary Malaysian social life. Kuala Lumpur has more motor vehicles than people. Skin color, often indicative of less or more time working in the hot tropical sun, further marks class position. Distinct class differences also appear in speech. Knowledge of English is vital to elevated class status, and a person's fluency in that language indexes their social background.

POLITICAL LIFE

Government. Malaysia's government is nominally headed by the king whose position rotates among the nine hereditary Malay rulers every five years. The king selects the prime minister from the leading coalition in parliament, a body which is further

Beginning in the 1970s, the government has attempted to increase the number of Malays living in urban areas like Kuala Lumpur (above).

divided into the elected representatives of the Dewan Rakyat and the appointed senators of the Dewan Negara. Since independence Malaysian national elections have been won by a coalition of ethnic-based political parties. Known first as the Alliance, and, following the 1969 unrest, as the National Front, this coalition is itself dominated by the United Malays National Organization (UMNO), a party composed of Malay moderates. UMNO rule is aided by the gerrymandered parliamentary districts that over-represent rural Malay constituencies. The UMNO president has always become Malaysia's prime minister, so the two thousand delegates at the biannual UMNO General Assembly are the real electoral force in the country, choosing the party leadership that in turn leads the country.

Leadership and Political Officials. Malaysian political leaders demand a great deal of deference from the public. The Malay term for government, kerajaan, refers to the raja who ruled from the precolonial courts. High-ranking politicians are referred to as yang berhormat (he who is honored), and sustain remarkable resiliency in office. Their longevity is due to the fact that successful politicians are great patrons, with considerable influence over the allocation of social benefits such as scholarships, tenders, and permits. Clients, in return, show deference and give appropriate electoral support. The mainstream press are also among the most consistent and most important boosters of the ruling coalition's politicians. Even with the substantial power of the political elite, corruption remains informal, and one can negotiate the lower levels of the state bureaucracy without paying bribes. However, endless stories circulate of how appropriate payments can oil a sometimes creaky process.

Social Problems and Control. Through its colonial history, British Malaya had one of the largest per capita police forces of all British colonies. Police power increased during the communist rebellion (the "Emergency") begun in 1948, which was fought primarily as a police action. The Emergency also expanded the influence of the police Special Branch intelligence division. Malaysia retains aspects of a police state. Emergency regulations for such things as detention without trial (called the Internal Security Act) remain in use; the police are a federal rather than local institution; and police quarters (especially in more isolated rural areas) still have the bunker-like design necessary for confronting an armed insurgency. Even in urban areas police carry considerable firepower. Officers with M-16s are not a rarity and guards at jewelry shops often have long-barrel shotguns. Criminals tend to be audacious given the fact that possession of an illegal firearm carries a mandatory death sentence. Since the police focus more on protecting commercial than residential property, people in housing estates and rural areas will sometimes apprehend criminals themselves. The most elaborate crime network is composed of Chinese triads who extend back in lineage to the colonial period. Malaysia is close to the opium producing areas of the "Golden Triangle" where Burma, Thailand, and Laos meet. Drug possession carries a mandatory death sentence.

Military Activity. The Malaysian military's most striking characteristic is that, unlike its neighbors, there has never been a military coup in the country. One reason is the important social function of the military to insure Malay political dominance. The highest ranks of the military are composed of ethnic Malays, as are a majority of those who serve under them. The military's controversial role in establishing order following the May 1969 urban rebellion further emphasizes the political function of the institution as one supporting the Malay-dominated ruling coalition. The Malaysian armed forces, though small in number, have been very active in United Nations peace-keeping, including the Congo, Namibia, Somalia, and Bosnia.

SOCIAL WELFARE AND CHANGE PROGRAMS

The Malaysian government has promoted rapid social change to integrate a national society from its ethnic divisions. Its grandest program was originally called the New Economic Policy (NEP), implemented between 1971 and 1990 and continued in modified form as the National Development Policy (NDP). Since poverty eradication was an aim of the NEP a considerable amount of energy has gone to social welfare efforts. The consequences of these programs disseminate across the social landscape: home mortgages feature two rates, a lower one for Malays and a higher one for others; university admissions promote Malay enrollment; mundane government functions such as allocating hawker licenses have an ethnic component. But the government has also tried to ethnically integrate Malaysia's wealthy class; therefore many NEP-inspired ethnic preferences have allowed prosperous Malays to accrue even greater wealth. The dream of creating an affluent Malaysia continues in the government's 1991 plan of Vision 2020, which projects that the country will be "fully developed" by the year 2020. This new vision places faith in high technology, including the creation of a "Multi-Media Super Corridor" outside of Kuala Lumpur, as the means for Malaysia to join the ranks of wealthy industrialized countries, and to develop a more unified society.

NONGOVERNMENTAL ORGANIZATIONS AND OTHER ASSOCIATIONS

Through its welfare policies the government jealously guards its stewardship over social issues, and nongovernmental organizations (NGOs) work under its close surveillance. The state requires that all associations be registered, and failure to register can effectively cripple an organization. NGO life is especially active in urban areas, addressing problems peripheral to the state's priorities of ethnic redistribution and rapid industrialization. Many prominent NGOs are affiliated with religious organizations, and others congregate around issues of the environment, gender and sexuality, worker's rights, and consumers' interests.

GENDER ROLES AND STATUSES

Division of Labor by Gender. Malaysia's affluence has changed the gender divide in the public sphere of work while maintaining the gendered division

Young people are instructed at an early age to socialize primarily with kin.

of labor in the household. Most conspicuous among the new developments are the burgeoning factories that employ legions of women workers on the assembly lines. Domestic labor is a different matter, with cooking and cleaning still deemed to be female responsibilities. In wealthier families where both men and women work outside the home there has been an increase in hiring domestic servants. Since Malaysian women have other opportunities, nearly all of this domestic work goes to female foreign maids.

The Relative Status of Women and Men. Generally men have more power than women in Malaysian society. Male dominance is codified in laws over such things as the guardianship of children. The top politicians, business leaders, and religious practitioners are predominately male. Yet Malaysian society shows considerable suppleness in its gender divisions with prominent women emerging in many different fields. Most of the major political parties have an active women's wing which provides access to political power. Though opportunities for men and women differ by ethnic group and social class, strict gender segregation has not been a part of modern Malaysian life.

MARRIAGE, FAMILY, AND KINSHIP

Marriage. Even with significant changes in marriage practices, weddings reveal the sharp differences in Malaysian society. There are two ways to marry: registering the union with the government; and joining in marriage before a religious authority. Christian Malaysians may marry Buddhists or Hindus answering only to their families and beliefs; Muslim Malaysians who marry non-Muslims risk government sanction unless their partner converts to Islam. Marriage practices emphasize Malaysia's separate ethnic customs. Indians and Chinese undertake divination rites in search of compatibility and auspicious dates, while Malays have elaborate gift exchanges. Malay wedding feasts are often held in the home, and feature a large banquet with several dishes eaten over rice prepared in oil (to say one is going to eat oiled rice means that a wedding is imminent). Many Chinese weddings feature a multiple-course meal in a restaurant or public hall, and most Indian ceremonies include intricate rituals. Since married partners join families as well as individuals, the meeting between prospective in-laws is crucial to the success of the union. For most Malaysians marriage is a crucial step toward adulthood. Although the average age for marriage continues to increase, being single into one's thirties generates concern for families and individuals alike. The social importance of the institution makes interethnic marriage an issue of considerable stress.

Domestic Unit. Malaysian households have undergone a tremendous transformation following the changes in the economy. The shift from agricultural commodities to industrial production has made it difficult for extended families to live together. Yet as family mobility expands, as a result of modern schedules, efforts to maintain kin ties also increase. Improved telecommunications keep distant kin in contact, as does the efficient transportation network. A dramatic example of this occurs on the major holidays when millions return to hometowns for kin reunions.

Inheritance. The critical issue of inheritance is land. With the importance Malays place on land ownership, it is rarely viewed as a commodity for sale, and the numerous empty houses that dot the Malaysian landscape are testament to their absentee-owners unwillingness to sell. Gold is also a valuable inheritance; Malaysians from all groups readily turn extra cash into gold as a form of insurance for the future.

Kin Groups. The crucial kin distinctions in Malaysian culture are between ethnic groups, which tend to limit intermarriage. Among the majority of Malays, kin groups are more horizontal than vertical, meaning that siblings are more important than ancestors. Those considered Malay make appropriate marriage partners; non-Malays do not. These distinctions are somewhat flexible, however, and those that embrace Islam and follow Malay customs are admitted as potential Malay marriage partners. Greater flexibility in kinship practices also appears among immigrant groups amid the fresh possibilities created by diasporic life. A striking example is the Baba community, Chinese who immigrated prior to British rule and intermarried with locals, developing their own hybrid language and cultural style. These dynamics point to the varied kinship arrangements possible between the different ethnic communities in Malaysian society.

SOCIALIZATION

Infant Care. Malaysian babies are lavished with considerable care. Most are born in hospitals, though midwives still provide their services in more remote areas. Careful prohibitions are rigidly followed for both the infant and the mother, according to the various cultural customs. New mothers wear special clothes, eat foods to supplement their strength, and refrain from performing tasks that might bring bad luck to their babies. Grandmothers often live with their new grandchildren for the first few months of their new life.

Child Rearing and Education. Malaysian child rearing practices and educational experiences sustain the differences among the population. Most Malaysian children learn the importance of age hierarchy, especially the proper use of titles to address their elders. The family also teaches that kin are the appropriate source of friendly companionship. The frequent presence of siblings and cousins provides familiarity with the extended family and a preferred source of playmates. In turn, many families teach that strangers are a source of suspicion. The school experience reinforces the ethnic differences in the population, since the schools are divided into separate systems with Malay-medium, Mandarin-medium, and Tamil-medium instruction. Yet the schools do provide common experiences, the most important of which is measuring progress by examination, which helps to emphasize mastery of accumulated knowledge as the point of education. Outside of school, adolescents who mix freely with others or spend significant time away from home are considered "social," a disparaging remark that suggests involvement in illicit activity. A good Malaysian child respects

A textile worker creates a batik in Kota Bharu. Outside of northern peninsular Malaysia, batik designs are usually produced in factories.

hierarchy, stays close to kin, follows past examples, and is demure among strangers. These lessons teach Malaysian children how to fit into a diverse society.

Higher Education. Higher education is a vital part of Malaysian life, though the universities that are the most influential in the society are located outside the country. Hundreds of thousands of students have been educated in Britain, Australia, and the United States; the experience of leaving Malaysia for training abroad is an important rite of passage for many of the elite. Malaysia boasts a growing local university system that supplements the foreign universities. The quality of local faculty, often higher than that of the second- and third-tier foreign universities that many Malaysians attend, is rarely sufficient to offset the cachet of gaining one's degree abroad.

ETIQUETTE

Malaysian society is remarkable due to its openness to diversity. The blunders of an outsider are tolerated, a charming dividend of Malaysia's cosmopolitan heritage. Yet this same diversity can present challenges for Malaysians when interacting in public. Because there is no single dominant cultural paradigm, social sanctions for transgressing the rights of others are reduced. Maintaining public facilities is a source of constant public concern, as is the proper etiquette for driving a motor vehicle. Malaysian sociability instead works through finding points of connection. When Malaysians meet strangers, they seek to fit them into a hierarchy via guesses about one's religion (Muslims use the familiar Arabic greetings only to other Muslims); inquiries into one's organization (as an initial question many Malaysians will ask, "who are you attached to?"); and estimations of age (unknown older men are addressed by the honorific "uncle," women as "auntie" in the appropriate language). Strangers shake hands, and handshaking continues after the first meeting (Malays often raise the hand to their heart after shaking), though it is sometimes frowned upon between men and women. Greetings are always expressed with the right hand, which is the dominant hand in Malaysian life. Since the left hand is used to cleanse the body, it is considered inappropriate for use in receiving gifts, giving money, pointing directions, or passing objects.

RELIGION

Religious Beliefs. Nearly all the world religions, including Islam, Buddhism, Hinduism, and Christianity are present in Malaysia. Religion correlates strongly with ethnicity, with most Muslims Malay, most Hindus Indian, and most Buddhists Chinese. The presence of such diversity heightens the importance of religious identity, and most Malaysians have a strong sense of how their religious practice differs from that of others (therefore a Malaysian Christian also identifies as a non-Muslim). Religious holidays, especially those celebrated with open houses, further blend the interreligious experience of the population. Tension between religious communities is modest. The government is most concerned with the practices of the Muslim majority, since Islam is the official religion (60 percent of the population is Muslim). Debates form most often over the government's role in religious life, such as whether the state should further promote Islam and Muslim practices (limits on gambling, pork-rearing, availability of alcohol, and the use of state funds for building mosques) or whether greater religious expression for non-Muslims should be allowed.

Religious Practitioners. The government regulates religious policy for Malaysia's Muslims, while the local mosque organizes opportunities for religious instruction and expression. Outside these institutions, Islam has an important part in electoral politics as Malay parties promote their Muslim credentials. Hindu, Christian, and Buddhist clergy often have a presence in Malaysian life through cooperative ventures, and their joint work helps to ameliorate their minority status. Religious missionaries work freely proselytizing to non-Muslims, but evangelists interested in converting Muslims are strictly forbidden by the state.

Rituals and Holy Places. Malaysia's most prominent holy place is the National Mosque, built in the heart of Kuala Lumpur in 1965. Its strategic position emphasizes the country's Islamic identity. Countrywide, the daily call to prayer from the mosques amplifies the rhythm of Islamic rituals in the country, as does the procession of the faithful to fulfill their prayers. Reminders of prayer times are included in television programs and further highlight the centrality of Islam in Malaysia. Important holidays include the birth of the Prophet and the pilgrimage to Mecca, all of which hold a conspicuous place in the media. The month of fasting, Ramadan, includes acts of piety beyond the customary refraining from food and drink during daylight hours and is followed by a great celebration. Non-Muslim religious buildings, practices, and holidays have a smaller public life in Malaysia. Part of this is due to fewer believers in the country, and part is due to public policy which limits the building of churches and temples along with the broadcasting of non-Muslim religious services. The important non-Muslim holidays include Christmas, Deepavali (the Hindu festival of light), and Wesak day (which celebrates the life of the Buddha). The Hindu holiday of Thaipussam merits special attention, because devotees undergo spectacular rites of penance before vast numbers of spectators, most dramatically at the famous Batu Caves, located in the bluffs outside of Kuala Lumpur.

Death and the Afterlife. Malaysians have a strong interest in the metaphysical, and stories about spirits and ghosts whether told in conversation, read in books, or seen on television gain rapt attention. Many of these stories sustain a relationship with people who have passed away, whether as a form of comfort or of fear. Cemeteries, including vast fields of Chinese tombs marked with family characters and Muslim graves with the distinctive twin stones, are sites of mystery. The real estate that surrounds them carries only a modest price due to the reputed dangers of living nearby. Muslim funerals tend to be community events, and an entire neighborhood will gather at the home of the deceased to prepare the body for burial and say the requisite prayers. Corpses are buried soon after death, following Muslim custom, and mourners display a minimum of emotion lest they appear to reject the divine's decision. The ancestor memorials maintained by Chinese clans are a common site in Malaysia, and the familiar small red shrines containing offerings of oranges and joss sticks appear on neighborhood street corners and in the rear of Chinese-owned shops. Faith in the efficacy of the afterlife generates considerable public respect for religious graves and shrines even from non-adherents.

MEDICINE AND HEALTH CARE

Malaysia boasts a sophisticated system of modern health care with doctors trained in advanced biomedicine. These services are concentrated in the large cities and radiate out in decreasing availability. Customary practitioners, including Chinese herbalists and Malay healers, supplement the services offered in clinics and hospitals and boast diverse clientele.

SECULAR CELEBRATIONS

Given the large number of local and religious holidays observed in Malaysia, few national secular celebrations fit into the calendar. Two important ones

Farm workers harvesting tea leaves. Ethnic division of labor, in which Malays work almost entirely in agriculture, has eroded in recent years.

include the king's birthday, and the nation's independence day, 31 August. The strong Malaysian interest in sports makes victories for the national team, especially in badminton, a cause for revelry.

THE ARTS AND THE HUMANITIES

Support for the Arts. Public support for the arts is meager. Malaysian society for the past century has been so heavily geared toward economic development that the arts have suffered, and many practitioners of Malaysia's aesthetic traditions mourn the lack of apprentices to carry them on. The possibility exists for a Malaysian arts renaissance amid the country's growing affluence.

Literature. The pre-colonial Malay rulers supported a rich variety of literary figures who produced court chronicles, fables, and legends that form a prominent part of the contemporary Malaysian cultural imagination. Developing a more contemporary national literature has been a struggle because of language, with controversies over whether Malaysian fiction should be composed solely in Malay or in other languages as well. Though adult literacy is nearly 90 percent, the well-read newspapers lament that the national belief in the importance of reading is stronger than the practice.

Graphic Arts. A small but vibrant group of graphic artists are productive in Malaysia. Practitioners of batik, the art of painting textiles with wax followed by dying to bring out the pattern, still work in northern peninsular Malaysia. Batik-inspired designs are often produced in factories on shirts, sarongs, table cloths, or dresses forming an iconic Malaysian aesthetic.

Performance Arts. Artistic performance in Malaysia is limited by the state's controls over public assembly and expression. The requirement that the government approve all scripts effectively limits what might be said in plays, films, and television. The preferred performance genre in Malaysia is popular music, and concerts of the top Malay pop singers have great followings in person and on television. Musical stars from Bombay and Hong Kong also have substantial numbers of very committed fans, whose devotion makes Malaysia an overseas stop on the tours of many performers. The favorite Malaysian entertainment medium is television, as most homes have television sets. Malaysians watch diverse programming: the standard export American fare, Japanese animation, Hong Kong martial arts, Hindi musicals, and Malay drama. The advent of the video cassette and the Internet was made for Malaysia's diverse society, allowing Malaysians to make expressive choices that often defeat the state's censorship.

THE STATE OF THE PHYSICAL AND SOCIAL SCIENCES

Given the Malaysian government's considerable support for rapid industrialization, scientific research is high on the list of its priorities. Malaysian universities produce sophisticated research, though they are sapped for funds by the huge expenditure of sending students overseas for their degrees. Malaysian scientists have made substantial contributions in rubber and palm oil research, and this work will likely continue to increase the productivity of these sectors. Government monitoring of social science research increases the risks of critical scholarship though some academicians are quite outspoken and carry considerable prestige in society.

Malaysian Culture..

Composed primarily of Malays, Chinese and Indians, Malaysian culture is best described as cosmopolitan. Racial unity and interaction has formed a diverse and vibrant society that is exceptionally unique. Nowhere else in the world can one find three major races, various smaller indigenous tribes and a vast assortment of foreigners and expatriates sharing such an excellent relationship, for not only do these races tolerate each other, they actually actively share in one other's cultural richness. This has been the main catalyst for Malaysia's political stability and growth.

The shamanistic cultures and beliefs still practiced by the Malaysian aborigine's date back over 10 millennia. The presence of Hinduism in the Malay Peninsula has been documented as far back as the 3rd and 4th century AD, in Lembah Bujang (Bujang Valley) in the state Kedah. With the arrival of Arab traders during the rise of the Melaka Empire, Islam came to Malaysia. At about the same time the arrival of Chinese traders and the marriage of the Melaka Sultan and a Chinese princess added to the potpourri of cultures. The arrival of Portuguese, Dutch and English conquerors over the next 400 years also left their indelible mark on the Malaysian cultural makeup. All these influences have culminated in the Malaysian culture of today.

Many elements of Indian Hindu culture have insinuated themselves into the Malay adat the most obvious being the Malay marriage ceremony, vice versa the Indian Muslim community in the country share a common religion and hence a similar culture and religious observances as the Muslim Malays as do the Baba-Nyonya Muslim Chinese from Melaka that date back to the aforementioned Chinese princess in ancient times. The Malays have also very recently adopted an age old Chinese custom, the giving of "Ang Pows", or money gifts wrapped in colored envelopes. The Chinese use red, the Malays green.

Malaysians are usually at least bi-lingual, Bahasa Malaysia or the Malay language is the official language and English is the second most widely spoken. The Chinese and Indians are generally tri-lingual, speaking Malay, English and their mother tongue.
Following are brief descriptions on the various peoples and their ways of life in Malaysia.

The Malays

The modern Malaysian Malay can probably trace their ancestry to the myriad seafaring islander tribes in the region, from Indonesia, Phillipines and Borneo, they are widely believed to be the first civilization to take root in Malaysia and can be said, with the exception of the "Orang Asli" indigenous tribes, to be the original settlers to populate the Malay Peninsula.

Currently comprising roughly half the 22 million Malaysian population, the Malay people can be found virtually everywhere in the country though they are less concentrated in East Malaysia. In urban centers they are pervasive in all industries and businesses. The government in Malaysia is staffed predominantly by Malays and the Malays have held great political power ever since the country's independence. In the countryside the Malay population is even more omnipresent, their villages or "kampungs" are scattered far and wide all across the Peninsula.

The Malay Kampung is a reflection of the Malay people, easy-going, warm and accommodating. The kampong is usually a homely and serene setting where everybody knows everybody and all members pitch in and contribute to their community. Traditionally farmers and fishermen, the Malay culture has always been intrinsically linked by a love of the land and a strongly devout belief in Islam. Thusly social norms or the "adat" of the Malay peoples emphasize good manners, family ties, tolerance and goodwill. The development of the nation has taken into consideration the somewhat deficient modern education level of the rural Malays and for the past few decades great changes have been made to remedy this with aid in the form of new schools, new infrastructure and subsidies for the lower income population.

Malays, no matter how well educated and urbanized to suit the breakneck speed of modern day life have always retained the traditions and beliefs of their forefathers. During any holiday, especially any of religious significance we still see a mass exodus called "Balik Kampung" or "Return to the Kampung", when Malays working in the urban centers all return to their hometowns to reunite with their families and friends there. This phenomenon has now extended to all the races in Malaysia and during the main holidays, the huge celebrations of Hari Raya Puasa, Chinese New Year, Deepavali and Christmas, the cities, normally teeming with throngs of people turn into veritable ghost towns.

Being Muslim, the Malays strictly do not eat pork and only eat Halal (Food prepared in accordance to Islamic methods) food. They also observe daily prayers and more importantly the Friday prayers. During the month of Ramadan all Muslim observe a half day fast for the month leading to the celebrations of Hari Raya Puasa on the month of Syawal. All Muslims are expected, if at all possible, to conduct a pilgrimage called the "Hadj" to the holy city of Mecca at least once in their lives.

Traditional garments for the Malay male compose the "Baju Melayu" and "Songket", and on formal occasions "Batik" a colorful, silk garment with a brilliant floral motif is usually worn. "Songkok" a hat, which somewhat resembles a Turkish Tarbush is also sometimes worn. For the female the "Baju Kurung" and the more formal "Baju Kebaya" are commonly worn, many Malay women also wear a "Tudung" a religious headdress that covers the hair, neck and shoulders but leaves the face visible. As with everybody else in Malaysia western attire is just as commonly worn.

It should be noted that a dress code for Malaysia, though not a strict rule should be adhered to in any public place, being an Islamic nation, a "decent" appearance is highly desirable, provisions are made for the tropical weather but being too scantily clad is generally frowned upon, especially if one is visiting a mosque or any other place of worship. A tee shirt with jeans or Bermudas is quite acceptable.

Traditionally Malay celebrations are community affairs where the people of the village gather together with the womenfolk responsible for the cooking, the men for the preparation of the venue and decorations, and the children for having a good time. Celebrations that are not strictly religious; such as the harvest festival, are still accompanied by prayers conducted by the local religious leader. Typically, depending on which state one is in, the celebration may consist of dances such as the "Joget" or the "Kuda Kepang", "Mak Yong" opera, "Dikir Barat" performances, "Gasing" or top spinning spectacles or the most famous, "Wau" or giant kite flying competitions, accompanied without fail by large amounts of food and drink. In the cities the celebrations are usually conducted by organizations, companies or government bodies and held at select venues where the public at large is invited for a huge party.

In a nutshell the Malay culture is a blend of traditional values, religious adherences and a modern outlook that has served to instill the Malays with integrity and piety while at the same time preparing them to face a new world and new challenges.

The Chinese

One of the oldest civilizations in the world the Chinese were said to have been the original inhabitants of Malaysia, some findings point that the indigenous peoples or "orang asli" originated from south western China many millennia ago. But it was continuous presence of the Chinese traders during the Melaka Sultanate in the 14th and 15th centuries that the Chinese left a lasting presence in the country.

In the late 15th century, the Ming Dynasty princess Hang Li-Po was sent to the Melaka Sultan to be wed in order to forge an alliance between China and Melaka, and thusly was the rich cultural legacy of the Baba-Nyonya born. Chinese continued to ply the trade route for hundreds of years after the fall of Melaka but few stayed for any great length of time. However during the British rule of Malaysia, large numbers of Chinese labourers were brought in to do the difficult and back-breaking work of mining, construction and transportation.

It was during these times that a large community of Chinese came and called Malaysia home. Over the years the Chinese have made a very comfortable home for themselves in the country, adapting to the harmonious way of life with the other races while maintaining a very strong bond with their parent culture. Being traditionally merchants the Chinese are often regarded as the "towkays" or bosses and business owners, they comprise the majority of the moneyed in Malaysia.

The Chinese culture is strongly based on family ties, the community and entrepreneurship. As such they are in some ways more driven than the other races to provide a better life for themselves and their family. However as with everyone else they have fostered a symbiotic relationship that serves to help their fellow Malaysians to advance, a "prosper thy neighbor" approach. The main Chinese festival of Chinese New Year is always celebrated with much gaiety and goodwill throughout Malaysia, to attend the all important reunion dinner on new years eve, the Chinese (and just about everybody else) vacate the capital city en-masse and return to their hometowns. Once there everybody sits down to a feast and much reconciling. "Open Houses" or "Rumah Terbuka" is another Malaysian custom whereby all are welcome to visit and make merry regardless of race or creed.

Chinese communities tend to congregate in the towns and cities, and are far more common than the Malays or Indians in East Malaysia where they have thrived for many years in the lumber industry. The Chinese communities are somewhat less convivial when compared to the Malays, this may be due to the fact that the urban landscape tends to be less neighborhood oriented. Social norms such as the respect for elders and exchanging of pleasantries are very common and serves to strengthen ties. During special occasions such as weddings, the "Moon Yuet" ceremonies for newborn infants and of course the New Year open invitations are commonly extended to the neighbours.

The lion and dragon dances associated worldwide with the Chinese are a common sight during any celebration; other sights include Dragon Boat races, lantern parades during the Mid-Autumn Festival and the unique "Chingay" flag parade.

Other Chinese celebrations include the Mid-Autumn Festival better known as the "Moon Cake Festival", a celebration in honor of a mythical moon princess dating back for hundreds of years, the "Chap Goh Mei" which is basically a celebration on the 15th day of the Chinese New Year to mark the end of the festivities and being mostly Buddhists and Taoists the Chinese also observe various other religious celebrations in honor of the vast number of Buddhist deities and auspicious dates. A large number of Chinese have also converted to Christianity and a smaller number to Islam and Hinduism.

The average Chinese is typically never dressed in the traditional and elegant silk "Cheongsam" unless it's a very special occasion, mainly due to the pervasive influence of western culture and the aforementioned drive to obtain a better life. The average Malaysian Chinese professional will be identically dressed as his American or European expatriate colleague. Leisure wear is similarly orientated towards current western fashions. One item of note is that the older and more conservative generation will frown on the color black when one comes to visit them, especially if its head to toe black, as black along with white is associated with death and funerals. Wearing these colors to any celebration and Chinese New Year in particular is a MAJOR faux-pas.

In summary an urban lifestyle, high ambitions and a great dose of practicality have molded the Chinese into a driven and dynamic force in Malaysia's economy. Chinese culture and values have remained and often tempers the relentless pursuit of betterment with a deep concern for the community and a desire for the advancement of the country.

The Indians

India like China is a truly ancient civilization and Indians have played a pivotal role in Malaysia, another similarity is that they were also a merchant nation with caravans and trading ships that went far and wide across the world. Indians have been documented as having been in Malaysia for some 2000 years as traders and travelers. The Hindu religion has been documented in Malaysia as far back as the 4th and 5th century AD. By the time of the Melaka Sultanate in the 15th century, the Indians were already a political power with the Hindu faith and Indian traders an accepted part of everyday life.

During the English colonial period Indian laborers were brought in to work in rubber and other plantations. Indian, Sikh and Gurkha soldiers were also brought in to maintain peace and to quell rebellions. Over the years the Indians would carve a niche for themselves in Malaysia and would become an integral part of the nation. The Indian community constitutes fewer than 10 percent of the Malaysian population and is concentrated around the urban areas and rural and suburban rubber estates.

The Malaysian Indians are the smallest of the three main ethnic groups and are oftentimes regarded as a minority race, however their contributions to the culture is no less important or substantial than the other races. Although there is a general perception that most Indians in Malaysia today are either small business owners, professionals or labourers, the truth is Indians are found and excel in virtually every vocation and business in the country.
On a less positive note, there appears to be a divide in the Indian community with the an affluent, well educated, middle and upper middle class on one side and the less educated, lower income, blue collar workers on the other. This schism; although still a nagging problem in the country and more specifically in the Indian community; is slowly being addressed by the government and community leaders. Most middle class Indians are usually well educated professionals.

Indians in Malaysia are something of a middle ground socially between the Chinese and Malays, Indians are often as industrious and entrepreneurial as the Chinese and yet still retain much of their values and traditions and closeness and community awareness. To the Indians filial piety is of paramount importance and ties to the family and their community are extremely strong. Indians are also a deeply religious people, many are devout Hindus and others are Christians and Muslims.

The Indian Hindu community celebrates two main and a great many smaller religious events each year. The two main ones are called "Deepavali" and "Thaipusam", these celebrations are on a somewhat smaller scale than Hari Raya and Chinese New Year because of the smaller Indian community, but are still celebrated in the same spirit of togetherness and unity among all the races in Malaysia. Deepavali the "celebration of light", the literal translation "Deepam" and "Avali", actually means row or column of light. While there are several interpretations about the origins of Deepavali, the most popular one is that of a celebration commemorating the victory of the Hindu god Krishna over Narakasuran a demon who was terrorizing the people. Deepavali is therefore a celebration of light over darkness, good over evil.

Typically, as with everyone else in Malaysia, western culture has influenced Indian lifestyle. Many urban dwelling Indians have adapted their way of life to better reflect their surroundings and peers. As an example, fewer and fewer Indian women wear the "Saree", a simple, elegant and quite practical traditional dress, especially in view of Malaysia's generally hot and humid tropical climate. Among the three races, the use of the English language is perhaps the most widespread and ingrained amongst the Indian community. In general, Indians are also regarded as the most open in terms of cultural acceptance and adaptability among the races in Malaysia. These characteristics have aided immensely in their efforts to better themselves and the country.

In summary the Indians in Malaysia though smaller in number compared to the Malays and Chinese have nevertheless made enormous contributions to the resilient and prosperous socio-political and economic structure that is Malaysia. Economic disparities within the urban and rural Indian communities are slowly but surely being addressed. The Indian community represents an integral and vital component of Malaysian society and thusly they, along with all other Malaysians are justly proud of their accomplishments and their contributions to Malaysia's success.