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NATIONAL UNITY AT THE UNIVERSITY LEVEL: AN
EXPLORATORY STUDY AT THE UNIVERSITY OF MALAYA
CHANG LEE WEI
DISSERTATION SUBMITTED IN FULFILMENT OF THE
REQUIREMENTS FOR THE DEGREE OF MASTER OF
PHILOSOPHY
INSTITUTE OF GRADUATE STUDIES
UNIVERSITY OF MALAYA
KUALA LUMPUR
2016
ii
UNIVERSITI MALAYA
ORIGINAL LITERARY WORK DECLARATION
Name of Candidate: CHANG LEE WEI (I.C/Passport No: 860320-35-5805)
Registration/Matric No: HGA 100007
Name of Degree: MASTER OF PHILOSOPHY
Title of Project Paper/Research Report/Dissertation/Thesis (“this Work”):
“NATIONAL UNITY AT THE UNIVERSITY LEVEL: AN EXPLORATORY
STUDY AT THE UNIVERSITY OF MALAYA”
Field of Study:
CIVILISATIONAL DIALOGUE
I do solemnly and sincerely declare that:
(1) I am the sole author/writer of this Work;
(2) This Work is original;
(3) Any use of any work in which copyright exists was done by way of fair dealing and
for permitted purposes and any excerpt or extract from, or reference to or
reproduction of any copyright work has been disclosed expressly and sufficiently
and the title of the Work and its authorship have been acknowledged in this Work;
(4) I do not have any actual knowledge nor do I ought reasonably to know that the
making of this work constitutes an infringement of any copyright work;
(5) I hereby assign all and every rights in the copyright to this Work to the University
of Malaya (“UM”), who henceforth shall be owner of the copyright in this Work
and that any reproduction or use in any form or by any means whatsoever is
prohibited without the written consent of UM having been first had and obtained;
(6) I am fully aware that if in the course of making this Work I have infringed any
copyright whether intentionally or otherwise, I may be subject to legal action or any
other action as may be determined by UM.
Candidate’s Signature Date
Subscribed and solemnly declared before,
Witness’s Signature Date
Name:
Designation:
iii
ABSTRACT
Unity has always been the main theme of Malaysia since its independence in 1957.
However, the increasingly arose tensions from its fount of diversity and from the
politicization of race and religion have always reminded us to rethink and assess the
current scenario and situation of national unity in Malaysia. The school has always been
appointed as one of the most important places where national unity may be nurtured.
However, to focus only on schools, it would only be tinkering at the edges of the issue
of national unity. University, a place where future leaders are being produced should as
well be encouraged to play a role in nurturing national unity. Contemporary university
students are the backbone of the modernization drive; they are the hope of the country’s
future development and their perceptions and attitudes on the issue of national unity are
directly affecting the entire society and the nation. Therefore, to strengthen ethnic unity
of contemporary university students is also very important. Within the framework of
national unity, this research aimed at examining the efforts done and challenges in
nurturing national unity at the university level. It also examined the possibility of
implementing/practicing dialogue programme as a way to foster national unity at the
university level. Mixed mode method has been used to study the perceptions of various
university stakeholders. 420 survey form were distributed and collected from
respondents. There are more than 99% of respondents aware the importance of national
unity both the university level and national level, however, there are more than 80% of
the respondents supported that at the same time, there are also negative issues on
national unity at the university level (university students are not in favour of nurturing
national unity at the university level). This indicated the efforts of promoting/nurturing
national unity at the university level are still not sufficient or perhaps a new method
(practice of dialogue) of nurturing national unity among the university students should
iv
be introduced. Feedbacks from interviewees also indicated that a more interactive and
proactive way of teaching during the TITAS/Ethnic Relations Courses should be
encouraged so that the good policies/concepts/ideology introduced to promote national
unity could be fully reflected via practices.
v
ABSTRAK
Perpaduan nasional senantiasa dijadikan tema/focus utama dalam perancangan
pembangunan Malaysia semenjak kemerdekaan pada tahun 1957. Namun, ketegangan
akibat daripada konflik atau masalah kepelbagaian bangsa dan agama yang asyik
dipolitikkan yang kian menimbul telah mengingatkan kita supaya memikir dan menilai
balik scenario dan situasi perpaduan nasional di Malaysia yang ada pada hari ini.
Sekolah seringkali dipilih sebagai tempat yang penting untuk memupuk perpaduan
nasional. Namun, dengan hanya memupuk perpaduan nasional di peringkat sekolah
sahaja tidak dapat menangani isu-isu perpaduan nasional dengan secara menyeluruhnya.
University, tempat di mana pemimpin masa depan dilahirkan juga perlu memainkan
peranannya dalam menggalakkan usaha memupuk perpaduan nasional. Pelajar
universiti kontemporari merupakan tulang belakang pemacu pemodenan; mereka adalah
harapan pembangunan masa depan negara, persepsi dan pandangan mereka terhadap isu
perpaduan negara secara langsungnya akan membawakan kesan kepada masyarakat dan
negara. Sehubungan itu, pengukuhan perpaduan etnik antara pelajar universiti
kontemporari juga amat penting. Dalam rangka perpaduan nasional, kajian ini bertujuan
untuk mengkaji usaha-usaha yang telah dilakukan dan cabaran-cabaran yang dihadapi
dalam usaha memupuk perpaduan nasional di peringkat universiti. Kajian ini juga
bertujuan untuk mengkaji kesesuaian menggunakan program dialog sebagai satu cara
untuk memupuk perpaduan negara di peringkat universiti. Metodologi berbentuk
campuran telah digunakan untuk mengkaji perspektif pelbagai pihak kepentingan
universiti. Sejumlah 420 borang soal-selidik telah diedarkan dan dikumpul. Terdapat
lebih daripada 99% responden bersetuju bahawa perpaduan negara bukan sahaja penting
di peringkat university, malah di peringkat kebangsaan, Namun, terdapat lebih daripada
80% responden menyokong bahawa pada masa yang sama, terdapat juga isu-isu negatif
vi
perpaduan negara di peringkat universiti iaitu pelajar universiti tidak berminat untuk
melibatkan diri dalam usaha memupuk perpaduan nasional di peringkat universiti. Ini
telah menunjukkan bahawa usaha-usaha memupuk semangat perpaduan nasional di
peringkat universiti masih tidak memadai ataupun satu kaedah baru (amalan dialog)
yang dapat memupuk perpaduan antara pelajar universiti perlu diperkenalkan.
Maklumbalas sesi temubual juga menyatakan bahawa cara pengajaran yang lebih
interaktif dan proaktif dalam Kursus TITAS/Hubungan Etnik perlu digalakkan supaya
dasar-dasar/konsep/ideologi baik yang diperkenalkan untuk menggalakkan semangat
perpaduan negara dapat dicerminkan sepenuhnya melalui pengamalan.
vii
DEDICATION
To my parents
Mr. Chang Ah Sam & Mdm. Ooi Sok Hong
who have supported me, and guided me
through good times and bad times.
Their understanding, endless patience and encouragement
are deeply appreciated.
It is to them that I dedicate this thesis
for without them, I would not be who I am today.
viii
ACKNOWLEDGEMENTS
This thesis is by far the most significant scientific accomplishment of my life and it
would be impossible without the people who supported and helped me.
I would like to acknowledge Professor Datin Dr. Azizan binti Baharuddin for her
numerous stimulating suggestions, giving me advice and encouragement in my research.
I would also like to sincerely thank my excellent advisors, Dr. Amran bin Muhammad
for his encouragement and guidance through the difficult times and providing valuable
suggestions in my research.
Finally, I would also like to thank Michelle Yap Khai Khun for providing relevant
assistance, care and emotional support. Thank you to Kathleen Por Chhe Ern for proof-
reading my thesis and helping me to ensure my written works are free of errors and
“slangs”.
Thank you.
Chang Lee Wei
06 January 2016
ix
TABLE OF CONTENTS
CONTENT PAGES
ORIGINAL LITERARY WORK DECLARATION ii
ABSTRACT iii
ABSTRAK v
DEDICATION vii
ACKNOWLEDGEMENTS viii
TABLE OF CONTENT ix
LIST OF FIGURES xiii
LIST OF TABLES xiv
LIST OF SYMBOLS AND ABBREVIATIONS xv
LIST OF APPENDICES xvii
CHAPTER 1: INTRODUCTION 1
1.0 INTRODUCTION 2
1.1 BACKGROUND OF THE STUDY 4
1.2 PROBLEM STATEMENT 11
1.3 OBJECTIVES OF THE STUDY 12
1.4 HYPOTHESIS 12
1.5 RESEARCH QUESTIONS 12
1.6 SIGNIFICANCE OF THE STUDY 13
1.6.1 POSITIVE IMPACT TO THE COUNTRY
1.6.2 ADDITIONAL INPUT TO THE DEPARTMENT OF NATIONAL
UNITY AND INTEGRATION (JPNIN)
1.6.3 SIGNIFICANT CONTRIBUTION TO ENRICH THE THEORY
x
OF NATIONAL UNITY
1.6.4 IMPORTANCE TO HIGHER LEARNING INSTITUTIONS
1.6.5 IMPORTANCE TO CENTRE FOR CIVILISATIONAL
DIALOGUE
1.7 RATIONALE BEHIND THE STUDY 16
1.8 LIMITATION OF THE STUDY 16
1.9 KEY TERM DEFINITION 17
1.9.1 HARMONY
1.9.2 INTER-ETHNIC RELATION
1.10 STRUCTURE OF STUDY 17
1.11 CONCLUSION 19
CHAPTER 2: REVIEW OF THE RELATED LITERATURE 20
2.0 INTRODUCTION 21
2.1 NATIONAL UNITY/NATIONAL INTEGRATION 23
2.2 EDUCATIONS AS A MEDIUM FOR NURTURING NATIONAL
UNITY
25
2.3 THE ROLE OF UNIVERSITY IN PROMOTING NATIONAL UNITY 26
2.4 THE DEPARTMENT OF NATIONAL UNITY AND INTEGRATION
(JPNIN), PRIME MINISTER’S DEPARTMENT
30
2.5 NATIONAL DEVELOPMENT PLANS AND NATIONAL UNITY –
SOME REFLECTIONS
41
2.5.1 NATIONAL UNITY THE CORNER STONE OF THE 2ND
MALAYSIA PLAN
2.5.2 9TH MALAYSIAN PLAN’S DILUTION OF NATIONAL UNITY
AGENDA
xi
2.6 ETHNIC RELATIONS AND NATIONAL UNITY/NATIONAL
INTEGRATION: DEVELOPMENTS AND PROBLEMS IN
MALAYSIA
43
2.7 THE MALAYSIAN UNIVERSITY IN THE CONTEXT OF
PROMOTING NATIONAL UNITY
50
2.8 INTER-CULTURAL/INTER-CIVILISATIONAL DIALOGUE 51
2.9 PREVIOUS RELATED RESEARCH DONE 53
2.10 CONCLUSION 55
CHAPTER 3: METHODOLOGY 57
3.0 INTRODUCTION 58
3.1 RESEARCH APPROACH AND DESIGN 58
3.1.1 FIRST PHASE: QUALITATIVE APPROACH
3.1.2 SECOND PHASE: QUANTITATIVE & QUALITATIVE
APPROACH
3.2 RESEARCH SETTING 63
3.3 THE STUDY POPULATION AND SAMPLE 64
3.3.1 THE SAMPLING CRITERIA
3.4 DATA COLLECTION 67
3.4.1 DATA COLLECTION INSTRUMENT
3.4.2 DATA COLLECTION PROCEDURE
3.5 RELIABILITY AND VALIDITY 71
3.5.1 RELIABILITY
3.5.2 VALIDITY
3.6 PRETESTING THE QUESTIONNAIRE 74
3.7 ETHICAL CONSIDERATIONS 74
xii
3.8 DATA ANALYSIS 76
3.9 CONCLUSION 77
CHAPTER 4: FINDINGS AND DISCUSSION 78
4.0 INTRODUCTION 79
4.1 UNIVERSITY OF MALAYA UNDERGRADUATE STUDENTS’
INTERPRETATION OF NATIONAL UNITY AT THE UNIVERSITY
LEVEL
79
4.2 PROMOTING NATIONAL UNITY – EFFORTS & ACHIEVEMENTS 84
4.3 PROMOTING NATIONAL UNITY – CHALLENGES &
RESOLUTIONS
93
4.4 PROMOTING NATIONAL UNITY – DIALOGUE AS A WAY
FORWARD
98
4.5 CONCLUSION 102
CHAPTER 5: CONCLUSION 104
5.0 INTRODUCTION 105
5.1 CONCLUDING REMARKS 105
REFERENCES
109
APPENDICES
116
xiii
LIST OF FIGURES
Figure 4.0 Gender & race of respondents
Figure 4.1 Comfortable eating with and visiting friends of different races
Figure 4.2 Summary of respondents who feel comfortable living with friends of
different races
Figure 4.3 Understanding of National Unity among the respondents
Figure 4.4 The importance of National Unity at national level and university levels
Figure 4.5 The main sources that create awareness on national unity according to
ranking
Figure 4.6 Ratings of the important & necessity of national unity awareness at the
different levels
Figure 4.7 Respondents’ view on the existence of national unity among the students
in the university
Figure 4.8 Respondents’ response towards activities related to national unity in the
university
Figure 4.9 Activities/programmes versus teaching and learning to promote national
unity
Figure 4.10 Respondents’ view on the presence of issues/challenges in promoting
national unity to students at the university level
Figure 4.11 Ratings of main challenges/obstacles of promoting national unity at the
university level
Figure 4.12 Understanding the true meaning of dialogue
Figure 4.13 The importance of dialogue
Figure 4.14 Ranking of the importance and necessity of dialogue
xiv
LIST OF TABLES
Table 4.0 Gender of respondents
Table 4.1 Race of respondents
Table 4.2 Cross comparison of race versus total of friends of different races
xv
LIST OF SYMBOLS AND ABBREVIATIONS
NEP New Economic Policy
NEP National Education Policy
NLP National Language Policy
CPPS Centre for Public Policy Studies
JPNIN Department of National Unity and Integration
MoE Ministry of Education
MoHE Ministry of Higher Education Malaysia
KLIUC Kuala Lumpur Infrastructure University College
OUM Open University Malaysia
IKLIN Institute of Research and National Integration Training
UniMAP Universiti Malaysia Perlis
UMCCD University of Malaya Centre for Civilisational Dialogue
UM University of Malaya
RIMUP Student’s Integration Plan for Unity
NOC National Operations Council
UMNO United Malays National Organisation
USM University Science Malaysia
NGO Non-Governmental Organization
ACCIN Allied Coordinating Committee of Islamic NGOs
YMCA Young Men Christian Association
ABIM Angkatan Belia Islam Malaysia
MCCBHS Malaysian Consultative Council for the Buddhists, Christians, Hindus
and Sikhs
BITRA Bishop’s Institute of Inter-religious Affairs
xvi
ALIRAN Malay for National Consciousness Movement
UUM Universiti Utara Malaysia
Q&A Question & Answer
xvii
LIST OF APPENDICES
Appendix I Questionnaires
Appendix II Interview Consent Forms
Appendix III Transcript of Interview Session with National Unity Expert (NUE)
Appendix IV Transcript of Interview Session with Ethnic Relations Expert (ERE)
Appendix V SPSS Dataset for Questionnaires
Appendix VI List of Publications and Papers Presented
1
Chapter 1
2
CHAPTER 1: INTRODUCTION
1.0 INTRODUCTION
Malaysia is often used as a prime example of society that is severely divided by ethnicity
(Saad, 2012). The country is also among the few pluralistic societies that have achieved
some measure of success in creating a balance between ethnic groups and enjoying
political stability. The efforts of integrating national unity in the diverse group of ethnics
have been, and remain in the hearts of all Malaysians that endeavours for peace (Saad,
2012). National unity has thus becomes one of the fundamental themes for nation building
since the independence of Malaya followed by the formation of Malaysia on September
16, 1963 (Jayasuria, 2010). Today, the topic on ethnic dimension is commonly discussed
in Malaysia. This concern, especially on how to unite the multi-ethnic society, has been
a constant topic of debate among the policy makers and has become society’s major
priority. The efforts to promote national unity have become a critical and important focus
during the designing and implementation of many public policies in Malaysia.
Malaysia, in response to the ethnic disturbances in the year 1969, introduced the New
Economic Policy (NEP) in 1971. The main objectives of the NEP were to reduce poverty
irrespective of race, to eliminate identification of race in accordance to economic function
and activities and to reduce income distribution gaps between races (Economic Planning
Unit, 2012). More than three decades later, the aim to promote national unity remains
important as reflected in the National Vision Policy that was introduced in 2007.1
Datuk Seri Mohd. Najib Razak, the 6th Prime Minister of Malaysia in his speech in
conjunction with the Malaysia 52nd Independence Day in 2009 stated that, the biggest
challenge faced by Malaysian citizens today is strengthening linkages by demolishing the
1 In year 1991, aspects of the policy changed and were implemented as the National Development Policy (1991 – 2000), with a
further change in thrust under the National Vision Policy (2001 – 2010).
3
walls of segregation amongst the multi-ethnic groups. If precautions are not taken, there
is a risk of losing the peace and harmony that Malaysians enjoy today. This basic idea (to
promote national unity) has been passed on amongst the country's leaders who believed
that the sustainability of the country’s development and peace is directly influenced by
the strength of unity amongst the people of Malaysia (Pandian, 2010).
This study is to examine the current perception of scenario of national unity at the
university level taking University of Malaya as the case study. Besides identifying the
challenges in nurturing national unity, it also explores the perspectives of university
students of different ethnicity and experts on ethnic relations in the country on issues
related to national unity at the university level. This study also intends to explore the
possibility of promoting dialogue as one of the methods to nurture national unity at the
university level. Data collection for this study utilized both qualitative and quantitative
data in order to better understand the research problem (Creswell & Plano Clark, 2007).
The method of data collected is mixed in this research as it is believed that one type of
method (quantitative or qualitative) is not sufficient to develop a complete picture of the
current perception national unity scenario at the university level in Malaysia. An
interview session was arranged with a staff from the Department of National Unity and
Integration (JPNIN) to gain a better understanding of what has been done by the
government especially JPNIN to promote national unity at the university level, and to
identity the factors that led to the abandonment of national unity activities in the
university milieu. In the second phase, quantitative and qualitative approaches were used.
Survey forms were distributed to university students and an open-ended interview with
an expert on ethnic relations in the country was carried out. A total of 420 sets of survey
form were collected from University of Malaya undergraduate students, intake session of
2011/2012, concurrently, an interview with an expert on ethnic relations in the country
4
was conducted. The purpose of using a quantitative method was to be able to “measure”
the perceptions of students on issues related to national unity at the university level.
Meanwhile, the interview with ethnic relations expert was to seek his views on national
unity issues, especially on the challenges of promoting national unity at the university
level.
1.1 BACKGROUND OF THE STUDY
Malaysia is a multi-ethnic society which is made up of different races, religions and
languages amongst its 28 million people (Department of Statistics Malaysia, 2010). Given
its strategic geographical location at the crossroad of trading routes in the Malay
Archipelago between China and India, Malaysia is home to a population that is ethnically,
religiously, culturally and linguistically diverse with three major ethnic groups — Malay,
Chinese, and Indian — and several other indigenous tribes.
Historically, for centuries, Malacca — located on the West Coast of the peninsula —
acted as an entrepôt for traders from India, China and other regions of the world, bringing
diversity in terms of ethnicity, religion and culture to the region. Since beginning of the
sixteenth century (1511 AD - 1957 AD), the country that is now Malaysia was colonized
by four different powers (Portuguese, Dutch, British and Japanese), further adding to the
diversity.
Ethnic and cultural diversity in Malaysia is reflected in the wide variety of languages
spoken and religions practiced in the country; even within the same ethnic group, a wide
variety of traditions prevail. Such intra- and inter-ethnic diversity has made the creation
of a sense of national identity more complex and this is the destiny of Malaysia that must
5
be accepted by all the Malaysians otherwise there is a big possibility that we will face
with intra-ethnicity prejudice and conflict in Malaysia.
For years Malaysians struggle to accept this, but independent brought all together.
Leaders from each dominant ethnic sat together, planned and acted wisely with great
abilities of negotiations and tolerance to achieve the peak of the nation struggle – the
independent. A country had thus born in year 1957, Malaya and at year 1963 again, to a
new country, Malaysia, comprising a huge diversity of ethnicity, religions and cultures.
In retrospect, this marked new beginning for Malaysians (Cahoon, 2015).
Although Malaysia gained her right to rule the land independently, Malaysians had to
deal with the clash of values, norms and interest. 59 years later, Malaysia faces increasing
tensions arising from this fount of diversity, specifically, from the politicization of race
and religion. Since independence, Malaysians have witnessed some ethnicity conflicts
that caught the attention of citizens and the government. These tragedies are not just about
the stratifying differences in socio-economic and socio-cultural interactions but are also
linked to national integration and identity issue; for example the race riot on 13 May 1969.
Many believe that this was an event that could have been avoided given that there were
many incidences that gave the signs prior to this incident, especially conflicts between
ethnic groups, particularly between the Malay and Chinese ethnic groups and in general
between the indigenous and non-indigenous groups (Othman, 1982). Another incident
took place, this time between Indians and Malays on March 10, 2001 due to a
misunderstanding which caused the death of six (6) people and forty (40) others injured
in several villages. These examples of incidences have enforced the importance of
national unity in order to create a safer and more harmonious Malaysia (Suratman, Ripin,
Awang, Sayed Ahmad, & Haron, 2007).
6
Malaysia has been free of ethnic bloodshed since 1969 and hardly experience major ethnic
riots, yet, numerous government policies and laws that differentiate between ethnics in
Malaysia still make some feel that they are the target of discrimination and, as such, there
remains much room for Malaysians to understand one another and to see each other as
equals. As a result, several policies, such as the National Education Policy (NEP) and the
National Language Policy (NLP) were enacted to promote a common curriculum across
the different types of schools, in order to foster national unity and a common sense of
identity (David & Yee, 2009). Moreover, of late, there has also been much discussion
indicating the school as an important place where national unity may be nurtured. This is
because students have the opportunity to interact with others of different ethnic origins.
This indeed provides ample opportunity for integration, particularly if the schools and
their teachers are proactively guide integrative activities.
However, previous researches have shown that young Chinese Malaysians and their
parents are considerably dissatisfied with the state of the educational system when it
comes to promoting national unity. Concerning numbers of households, The Centre for
Public Policy Studies (CPPS)’s Minda Muda study indicated that 64% of Chinese parents
feel that the education system prepares students to be tolerant toward those of other races
and religions, as opposed to 78% of Malay parents and 83% of Indian parents. The
Merdeka Research Centre Education System Perceptions Survey showed that 86% of
Malaysians believe that a national education convention should be created, involving all
races in order to review various aspects of national education policies. The survey further
indicated that 42% of Malaysian youth rejects a quota system2 (The Economist, 2013) for
admissions to public universities (CPPS Policy Factsheet, 2009).
2 Quota System is a system where most universities in Malaysia reserve 70% or more of their places (university student admissions)
for bumiputras.
7
As such, the evidence seems to show that just focusing on schools would only be tinkering
on the edge of the issue of national unity. The ‘unity training’ received through the
school’s curricular does not prepare students to handle reality. For example, there have
been reports where students who score straight A’s in their examinations were denied
scholarships whereas those with lesser qualifications were successful. As a result, many
youths felt alienated and were forced to either study abroad, or attend private institutions
for further studies. At home, parents may indulge in bitter banter with visitors about the
inequalities in life for them and their kids as the minority ethnic group in the country. In
the face of this and other difficult realities, whatever values of unity minority students
have imbibed at school are often rapidly undone. Thus, national unity activities at the
school level could be greatly consolidated through a genuine revisiting of current policies,
in which students at institutions of higher learning could participate openly as well, as
Malaysians of all backgrounds strive together to create a more unified and a more
equitable Malaysia.
In spite of the aforementioned concerns, Malaysians are generally pleased with the
progress the country has made balancing its diversity. Yet, there is still significant room
for improvement to ensure that every Malaysian believes that there is a place of equal
standing for each individual as citizens of this country. It is the Parliament’s responsibility
to chart the country’s direction. Today, national unity has officially become a key factor
of government policy. Therefore, in order to promote the spirit of national unity and
respect for each other, the Department of National Unity and Integration (JPNIN) was
established. In order for the country to formulate and implement tertiary education
policies to build a cohesive and integrated society, a strong and resolute government is
needed to guide the nation through the transition and ensure sustainability. Therefore, it
8
would be very meaningful for the Ministry of Education (MoE) and the Department of
National Unity and Integration (JPNIN) to develop a higher education policy that
encompasses the need of all Malaysians regardless of race or religion. Such a policy
would inculcate and nurture national consciousness via a common curriculum or course
on national unity. This would indirectly foster national unity at the university level.
Some of the recent activities launched by JPNIN and MoE to promote national unity at
the university level include the following:
1. The Kuala Lumpur Infrastructure University College (KLIUC) Unity Run
2009 in Ikram Park, Kajang
The inaugural KLIUC Unity Run 2009 was held on Saturday, 15th August 2009
with the support from the Department of National Unity and Integration (JPNIN)
and Ministry of Higher Education Malaysia (MoHE). The event was designed to
cultivate unity among Malaysians in conjunction with Independence Month
celebration in the year 2009 (News@KLIUC, 2010).
2. The Lifelong Learning Programme offered by Open University Malaysia
(OUM)
A memorandum of understanding between OUM and JPNIN was signed on May
19, 2005 in Puchong, Selangor. The agreement states that the OUM will
coordinate and offer programmes and special courses for the Institute of Research
and National Integration Training (IKLIN), an institute under the purview of
JPNIN. The Programme and the courses are designed around the concept of
lifelong learning. They focus on unity and national integration, and are offered to
target groups like the Unity Service Officer Group, Instructor and Assistant
9
Instructor Teaching Service for Unity Tabika Group and the Group of
Neighbourhood / Community Association Leaders (OUM Today, 2010).
3. Inter Higher Education Institution 2010 National Unity and Integration
Debate Championship
In 2010, the competition was held at Universiti Malaysia Perlis (UniMAP) from
16 to 20 October 2010. A total of 22 institutions, comprising of 18 public
institutions and 4 private institutions of higher learning, participated. Among the
objectives of this programme are: 1) to provide opportunities to undergraduate
students to be involved in activities related to national unity and integration; 2) to
raise awareness among the students about their roles in assisting the Government
in cultivating and fortifying the spirit of national unity and integration; 3) to
encourage partnership between the Government and the private sector in
organizing activities that nurture national unity and integration; and 4) to foster
the spirit of unity, patriotism and good values among students and citizens of this
country (Department of National Unity and Integration, 2010).
Nowadays, issues concerning the adoption and implementation of dialogue are also an
important topic in sustaining peace and harmony within the society and nation. Even the
United Nations General Assembly in year 1998 announced year 2001 as the United
Nations Year of Dialogue among Civilizations. This declaration signalled that any tension
and conflict should and could be resolved through dialogue. In general, conflicts around
the world happen not just because of integrity but leaders in civil society involving all
sectors including economic, politic, social, religion and science and technology.
10
Indeed, the people of the world could not avoid themselves from the differences in
biological, demographic, geographic and diversity of individuals in the society, but this
kind of situation should be well-handled and managed. Serious attentions on various
differences and diversity are also needed even in smaller community. Therefore, the way
to close the gap between misunderstanding and mutual understanding is through dialogue
as it is to be said and highlighted to be the most effective method (Chang, Baharuddin, &
Muhammad, 2013).
The world has seen several incidences caused by misunderstandings or lack of
communication, resulting in conflict and tension between civilizations, for example the
invasion of the Babri Mosque in 1992 in Delhi – an act of hatred and extremism against
the minority Muslim community by Hindu extremists who allegedly killed thousands
(Muzaffar, 2003). In Indian’s history, a Muslim army commander had destroyed Hindu
temples even though such acts are prohibited by Islamic law. Conversely, Hindu kings
acted to kill those who were of Islamic faith. Before the advent of Islam in India, the
Buddhist worshippers destroyed Hindu temples and vice versa (Muzaffar, Radzi, Musa,
& Marsuki, 2001). These all examples events were the results of lack of understanding
among civilizations and the lack of positive interaction.
Universities around the globe are mainly focusing on academic and also the marketability
of graduates. There are only a handful of universities focusing on activities designed to
foster unity among students. For these universities, dialogue has yet to be used in the
framework of promoting national unity. Through dialogue, opinions are formed;
questions are examined and the implications of discussion are concluded. Within the
framework of national unity, dialogue can be used as a tool of correction, construction
and self-evaluation. It is a tool of consultation, mutual advice and cooperation in
11
righteousness and piety. Errors can be corrected and deficiencies can be addressed when
the government welcomes dialogue and encourages society to accept criticism and
revision. When this happens, dialogues will be educational and systematic; deeply
enriching unity within the nation. Until then, common consensus can, at best, be achieved
only indirectly between the different ethnics groups. Thus, one of the aims of the present
research is also to study the possibility of systematically implementing dialogue
programme as a tool for strengthening national unity.
1.2 PROBLEM STATEMENT
What are the evidences that would suggest we are moving towards national unity? Is there
any evidence indicating that national unity exists? The evidence is this; in comparison to
many other multi-ethnic societies in the world like Sri Lanka, India, Indonesia, Lebanon
and Ireland, Malaysia has had minimal inter-communal violence. Since the independence,
the government of Malaysia, particularly JPNIN, has organized various activities aimed
at promoting the importance of national unity and most of the activities are especially
designed for students at primary and secondary school levels. Research has shown that
efforts of promoting national unity at the pre-school, primary and secondary school levels
would be more impactful as compared to focusing at university level as students learn
faster and easily moulded at a younger age. Nevertheless promoting national unity at
university level is equally as important. However, minimal activities been organized and
minimal efforts have been put into promote national unity at the university level.
Similarly, dialogue as a systematic method for understanding the values of different
ethnic groups making up the national populace has yet to be practiced or institutionalized.
This research is therefore important to explore the different perspectives of stakeholders
on the importance of national unity at university level so that more efforts and a better
way of promoting national unity at the university could be implemented and practiced.
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1.3 OBJECTIVES OF THE STUDY
The present research aims to promote and argue for dialogue as a tool to foster national
unity among students at university level in Malaysia. The objectives of the research are
as follows:
1. To explore the achievements/activities aimed to promote national unity organized
by the JPNIN in universities.
2. To explore the different perspectives – University of Malaya students and experts
of ethnic relations in the country on issues related to national unity at university
level
3. To identify the challenges of nurturing national unity at university level.
4. To examine the possibility of implementing/practicing dialogue programme as a
way to foster national unity at university level.
1.4 HYPOTHESES
Unity-building activities that are publicity done are mostly focused on primary and
secondary school students, yet the impacts of such efforts aimed to promote national unity
when the students are at the university level is not great. While university students of all
backgrounds are aware of the importance of national unity; both the university and
university students still lack interest in organizing or participating in activities aimed to
promote national unity at the university level as they mainly focus on the marketability
of graduates and achieving a better academic performances.
1.5 RESEARCH QUESTIONS
Generally, this study aims to explore how dialogue can be used as a tool to nurture
national unity at the university level. This study further aims to understand the different
13
perspectives – university students and expert of ethnic relations in the country on the
issues related to national unity at the university level. Hence, it poses the following
questions and considerations:
1. What are the impacts/achievements of the activities/efforts done aimed to promote
national unity organized by the JPNIN at the university level?
2. What are the perspectives and standpoint of university students and expert of
ethnic relations in the country on issues related to national unity at the university
level?
3. What are the challenges of nurturing national unity at the university level?
4. How can dialogue programme be practiced / implemented as a way to foster
national unity at the university level?
1.6 SIGNIFICANCE OF THE STUDY
It is hoped that the findings of this study will be useful in determining if the current efforts
done by government and university have been effective in national unity. The output
(policy recommendations) will be useful for the government and society to promote the
practice of dialogue as a tool for nurturing national unity at the university level.
1.6.1 POSITIVE IMPACT TO THE COUNTRY
National unity in Malaysia is the key factor for a better and harmonious life among the
people in the country. National unity is important to ensure that the people unite and live
in peace and harmony. This is the ultimate goal of government which should be nurtured
in the people of this country, especially at all levels of education. The need for
understanding and tolerance between the different ethnic groups are pre-requisites that
must be practiced by the people of Malaysia, in order to establish a harmonious nation in
Malaysia. National unity is the basic foundation for social harmony and stability, for only
14
a nation with social harmony and stability can ensure and sustain all aspects of
development in the nation. National unity should be the common interest for the people
of Malaysia. As such, every university student are the builders and protectors of national
unity. Therefore, we must strengthen the culture of contemporary university education
ideology of national unity, and actively promote national unity via practical problems
solving, moving from theory to practice, objectively understanding, analysing and solving
the problems, and thus ensuring long-term stability and social harmony of the country.
This study is important to identify the roles the university can take in promoting national
unity and to build ethnic harmony at the university level in Malaysia. The university’s
role and support of the government's intention to promote national unity would be the
foundation of building a united multi-ethic society that lives in harmony.
1.6.2 ADDITIONAL INPUT TO THE DEPARTMENT OF NATIONAL UNITY
AND INTEGRATION (JPNIN)
The Department of National Unity and Integration (JPNIN) is a department under the
Prime Minister Office. The establishment of JPNIN with its major objective is to promote
national unity and to ensure that harmonious relationship among the people in Malaysia
is sustained. This study is expected to give additional input to the JPNIN in developing
better programmes/activities that can assist in promoting national unity at the university
level. It is hope that this study can assist JPNIN especially under that programmes that
aim at promoting national unity at the university level.
1.6.3 SIGNIFICANT CONTRIBUTION TO ENRICH THE THEORY OF
NATIONAL UNITY
Malaysia is a multi-ethnic country that makes national unity a priority in its bid to build
a harmonious society. The youth of today are the future of the nation. The nation’s
15
development affects the generation of tomorrow; in fact the whole society. Therefore, the
analysis of current university education system on national unity and exploring ways and
means of promoting national unity in order for the country to develop definitely provide
reliable theoretical basis to increase the awareness of national unity among the students
at the university. Ethnic relations is one of the compulsory subjects offered with the
objective to foster and strengthen the relationship between students in public higher
learning institutions. This course was introduced to discuss the importance of mutual
understanding and tolerance in creating a harmonious multi-ethnic society. The findings
of this study will then provide new exploration and encourage in-depth research on a
better way of teaching this course to effectively promote the understanding of values of
different ethnic groups and as a result to promote the importance of national unity and
nation building for a modern Malaysia in line with Vision 2020
1.6.4 IMPORTANCE TO HIGHER LEARNING INSTITUTIONS
Ethnic relations was introduced as a compulsory subject especially in public universities.
Higher learning institutions lack experts who are the point of reference to on ethnic
relations so that all the objectives outlined will be achieved, in order to build and
strengthen inter-racial relationships in Malaysia. The output of this study will be
important to higher learning institutions as a point of reference on promoting national
unity at the university level.
1.6.5 IMPORTANCE TO CENTRE FOR CIVILISATIONAL DIALOGUE
The University of Malaya Centre for Civilisational Dialogue (UMCCD) was established
in 1996, with its main focus on identifying and articulating values that may form the basis
of a common platform for solving issues and problems commonly encountered across and
within cultures and civilizations. Thus, this study is important to UMCCD to look at the
16
issues related to ethnic relations and national unity at the university level. This study also
encourages UMCCD to conduct in-depth research on how civilizational dialogue could
be practiced / implemented as one of the important tools / mechanisms to promote
national unity and world peace.
1.7 RATIONALE BEHIND THE STUDY
This study is important because the need to move towards national unity should not be
overlooked and should not only be encouraged at particular levels of education only.
National unity should be promoted to each and every citizens as only when citizens are
united can Malaysia see peace and harmony.
1.8 LIMITATION OF THE STUDY
This study is conducted at the university level, which is at the University of Malaya (UM)
Main Campus as the case study. UM was selected as the target university because it is the
oldest (110 years old) local public university in Malaysia. It has witnessed the
development of Malaysia since early independent to the current period. UM is also among
the many local public universities with a population of students from different ethnicity.
In addition, UM shows strong interest and experience in the field of civilisational dialogue
and national unity as UM is the only university that has a Centre for Civilisational
Dialogue.
The surveys were distributed only to local undergraduate students at the University of
Malaya, intake session 2011/2012 data collection exercise was conducted during the
second semester of the session 2011/2012 until the first semester of the session 2012/2013,
which is from 13 February 2012 to 12 December 2012 (10 months) at the University of
Malaya.
17
1.9 KEY TERM DEFINITION
1.9.1 HARMONY
The term harmony is derived from the Greek word ἁρμονία (harmonía), which means
"joint, agreement, concord". The word harmony used in this study means the peaceful
way of living among the citizens in Malaysia of different ethnic, language, skin color and
religion.
1.9.2 INTER-ETHNIC RELATION
Malaysia is a multi-ethnic country. Its population is made up of Malays, Chinese, Indians,
and the aborigines of the peninsula and East Malaysia. Inter-ethnic relation in this study
means the relationship between the different ethnicities in Malaysia.
1.10 STRUCTURE OF STUDY
CHAPTER 1: INTRODUCTION
This chapter will introduce the study topic, which is national unity at the university level.
It provides an introduction to the diversity in Malaysia and the importance of promoting
national unity especially in a multi-ethnic society like Malaysia. In this chapter, a brief
background, objectives, methodology and limitation of the study are also stated. The
structure of the study and definition of terms are also explained in this chapter.
CHAPTER 2: REVIEW OF THE RELATED LITERATURE
This chapter will go into detail the study in terms of history background, definitions and
further information that will provide a deeper understanding to the topic of study. Chapter
2 also reviews why national unity is important to Malaysia and how government policies
have change over time yet with the constant aim to promote national unity. This chapter
18
also explores the role of universities in promoting national unity. Lastly, this study also
examines how dialogue could be used as an effective and efficient way of promoting
national unity at the university level. The literature review looks at earlier related studies
with the view of justifying why the topic chosen (this study) is one that has not been given
proper attention to, before this.
CHAPTER 3: METHODOLOGY
This chapter discusses the various methods used in gathering important, primary and
relevant data for this study in detail. This includes the use of different methods,
instruments, and procedures in this study.
CHAPTER 4: DATA ANALYSIS
Chapter 4 discusses on the various perspectives of university students and experts of
ethnic relations in the country on issues related to national unity. It looks to the
effectiveness of steps taken by the government in promoting national unity. This chapter
also tables the general results from the survey conducted according to area of study. The
survey questions are then charted out by question which will thereafter be analyzed.
Analysis will be done from an overall as well as granular point of view. A comparison
between the three different groups (staff from JPNIN, university students and expert on
ethnic relations) will also be conducted. It also touches on reasons behind choices made
and opinions formed.
CHAPTER 5: CONCLUSION
This chapter concludes the study by focusing on the research objectives and offers
suggestions for future areas of research based on the results obtained from this study.
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1.11 CONCLUSION
As a conclusion, the efforts to promote national unity at the pre-school, primary and
secondary school level would only be tinkering on the edges of the issue of national unity.
Efforts to foster national unity are equally as important at the university level. This has
caused the surface ‘unity training’ received during school time is set to evaporate into
oblivion when graduates are confronted head-on with concrete realities on the ground.
According to previous researches, the attention on the importance of national unity at the
university has and continues to be neglected by most of the university stakeholders like
lecturers and students. Hence, it is high time that the Malaysian government, universities
and public pay attention to the need as well as the importance of looking at the issues
related to national unity at the university level in Malaysia.
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Chapter 2
21
CHAPTER 2: REVIEW OF THE RELATED LITERATURE
2.0 INTRODUCTION
Recently there has been much discussion on national unity and integration in the multi-
lingual, multi-ethnic, multi-cultural and multi-religious society of Malaysia despite 50
years of independence. National unity and integration amongst the citizens is directly
related to inter-ethnic relations. According to previous researches, despite the relatively
long period of independence, the younger generations are still segregated by ethnicity and
religion both consciously and unconsciously. In order to address this weakness, the
government has developed a number of programmes to encourage the different ethnic
groups in Malaysia to socialize and mix with each other. For example the government
allocated RM 25.8 million for the implementation of the Student’s Integration Plan for
Unity (RIMUP). This programme aims to create an environment where primary and
secondary students are encouraged to socialize with one another and learn about each
other’s cultures and customs. Moreover, a compulsory subject called “Ethnic Relations”
was also introduced in all public universities in 2007 to inculcate the understanding of the
different values, cultures and challenges of the various ethnic groups in Malaysia. Besides
raising awareness on the concept of ethnic relations, this subject also allows students to
engage in the creative learning about the experience of the multi-ethnic society. All these
efforts suggest the importance of racial harmony and understanding in nation-building
especially in a multi-ethnic and multi-cultural country like Malaysia.
However, it is important to examine the history of Malaysia in order to better understand
the issues related to inter-ethnic relations and national unity. For example, the 13 May
1969 riots, incidents in Kampung Rawa in Penang in 1998 and in Kampung Medan and
Petaling Jaya in 2001 (Jayum Anak Jawan, 2006), all indicate that ethnic is a pressing
issue. The riots on 13 May 1969 were actually the turning point for ethnic relations in
22
Malaysia but people failed to understand the importance of good and sustainable inter-
ethnic relations. Investigations later revealed that the Kampung Medan incident happened
was actually an inter-ethnic confrontation due to a simple misunderstanding (Jayum Anak
Jawan, 2006). This also shows that the understanding between different ethnic groups is
important and in order to avoid such conflicts, the culture of practicing dialogue should
be encouraged.
Of late, there has been much discussion identifying the school as the important place
where national unity should be nurtured. Many efforts have been made to promote
national unity in schools especially pre-schools and primary schools. As such, efforts to
promote the importance of national unity should be carried out continuously and
consistently throughout the whole educational system from pre-school to university level
in Malaysia so that ‘unity training’ will remain when they graduate from university. The
values and practices of civilizational dialogue such as to be explained in Chapter 4 should
be promoted and implemented during the daily teaching and learning process too so that
students with such skills are able to communicate/dialogue well with others that might
have different background or standpoints.
In this chapter, the researcher did some reviews on the related literature especially on
inter-ethnic relations and also current issues related to national unity in Malaysia. This
chapter also provides basic guidelines and fundamental research on the importance of
using dialogue as the best way to promote national unity and strengthen inter-ethnic
relations in Malaysia.
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2.1 NATIONAL UNITY/NATIONAL INTEGRATION
According to the Department of National Unity and Integration, national unity is "a
situation in which all citizens from the various ethnic groups, religions, and states live in
peace as one united nationality, giving full commitment to national identity based upon
the Federal Constitution and the Rukun Negara (National Ideology)."
Baharuddin (2007) defined integration as a process that creates a national identity among
a separate group in terms of cultural, social and political position. While unity can be
define as processes that unite the whole community and country to create a sharing value
and identity of oneness in order to love and be proud of the country.
Meanwhile, Abdullah (2010) defined unity integration as a process to unite a community
under one national identity. These kind of process can be cultivated via the integration of
the territory, economic, culture, social, education and political dimensions of life. In the
Malaysian context, integration and unity in Malaysia do not show much on assimilation
elements, but it is more to integration, accommodation and acculturation.
According to Ismail (2003), national unity is the unification of people of various races
with different cultures under one form of national identity that is more specific, yet can
be accepted by most of the ethnic groups in this country. The author also emphasized that
in order for Malaysia to move towards national unity, besides looking at the similarities
on the cultural elements that can be shared together, efforts to reduce the gap of socio-
cultural among the different ethnic groups is also important. The author also felt that the
process moving towards national unity is a very tough matter to achieve due to the
differences in the socio-cultural among the various ethnic groups as in generally, conflicts
will still occur directly or indirectly. Ideally, Ismail (2003) said that the best way to
24
promote national unity is to find a national symbol or ideology as the basis for the national
identity that is accepted by all the ethnic groups.
In Malaysia, there have been many efforts made by the government to promote national
unity. Wawasan 2020 (Vision 2020), a government policy targeting developed status for
Malaysia by the year 2020, names national unity as a key component of a developed
country. The “Bangsa Malaysia” policy emphasises "people being able to identify
themselves with the country, speak Bahasa Malaysia (the national language of Malaysia)
and accept the Constitution." Prior to Bangsa Malaysia, the government’s main thrust
towards national unity was the National Culture Policy implemented in 1971, which
identified “indigenous culture” and Islam as two important bases for national unity. The
2006 National Education Blueprint targets racial polarization in the school system, aiming
to use classes and other such activities to bring students together, while at the same time
promote Mandarin and Tamil classes in national schools. A committee formed by the
National Operations Council (NOC) to study student development at the University of
Malaya, after the 1969 racial riots recommended an ethnic quota system in the proportion
of 55:45 percent for Bumiputera and Non-Bumiputera students as the basis for admission
to universities. This ethnic quota system was in place till it was abolished in 2004 and
replaced with the meritocracy system. The National Service programme which
commenced in 2003 is designed to address racial polarizations and encourage national
unity by bringing youth from various backgrounds together in one setting. The New
Economic Policy (NEP) and other associated affirmative action programmes with the
main objectives to reduce poverty irrespective of race and to reduce income distribution
gaps between races have helped dampen Malay fears of falling behind the rest of the
nation socioeconomically, but also led to concerns of government-backed discrimination
amongst the non-Malay communities.
25
2.2 EDUCATION AS A MEDIUM FOR NURTURING NATIONAL UNITY
Given that the education system had been identified to instil national values and a sense
of oneness, the government has also developed a number of programmes to encourage
the different ethnic groups in Malaysia to socialize and interact with each other. For
example the government allocated RM 25.8 million for the implementation of the
Student’s Integration Plan for Unity (RIMUP) (Bernama.com, 2007). The programme
aimed to create an environment where primary and secondary students can interact freely
and learn about each other’s culture and customs, thus nurturing and promoting unity and
racial integration among students. The RIMUP programme, mooted by Prime Minister
Datuk Seri Abdullah Ahmad Badawi in year 1986 when he was the Education Minister,
is viewed as the most suitable programme to narrow the racial gap among students of
various races and mediums. RIMUP involved national and vernacular schools within the
same vicinity to organize activities that encourage students of different races to interact.
The RIMUP programme is another measure to strengthen the commonalities between the
races. Two (2) main agencies, namely the Education Ministry and the National Unity and
National Integration Department at the Prime Minister's Department, collaborated to
achieve RIMUP's objective. In addition, collaborations with the Culture, Arts and
Heritage Ministry, Information Ministry and several other ministries as well as elected
representatives ensured that RIMUP's objectives were achieved. All these efforts suggest
the importance of racial harmony and understanding in nation-building especially in a
multi-ethnic and multi-cultural country like Malaysia.
Khoo (2009) in his article entitled “Education Policies and National Unity in Tertiary
Institution” has basically not discussed about education policies and national unity in
tertiary institution. In general, this article only illustrated the author’s experience of living
26
in Malaysia. However, Khoo (2009) in his article mentioned that he was disappointed
with the current society that is not looking serious at the research on cultural diversity.
The author in his article also emphasized that it is important to study and to know the
Malaysia history.
2.3 THE ROLE OF UNIVERSITIES IN PROMOTING NATIONAL UNITY
Universities have always been highly regarded by society as knowledge generators. John
Henry Newman 1909 refers to the university as the ‘School of Universal Learning’ in
which the university is a Knowledge Centre that drives scholars of every discipline from
all over the world to meet. It is a place where scholars and students exchange ideas and
thoughts. John Henry Newman’s definition of a university, however, is not limited to the
institution itself only, but also the learning process which covers all areas of life and
stresses on real situations and people as the basis to acquiring knowledge (Newman,
1909).
As of today, emphasis on the role of universities over the period of time has changed and
the idea or function of a university has stretched far beyond knowledge acquisition or
knowledge generator. Discussion on the role and function of a university has entailed the
general public to question the contribution of a university to the society and nation.
As stressed by Wilhelm von Humboldt, the social role of university has been slowly
losing its importance as the question of a university‘s contribution in other domains like
society and the nation picks up attention.
Cowan (2005) equates the social role of the university to the German case of
strengthening national identity. This was done by teaching the same tradition to all
27
students to create unity with the objective of producing good citizens who could function
well, be ambitious and lastly, contribute to the nation as a whole. According to the author,
such traditions were based on literature in the respective language that speaks about a
nation’s culture. As such, a university’s role was to instill such culture in each student to
build a cohesive society.
Ooi, Sarjit Kaur, & Sirat (2010) mentioned that the existence of internationalization or
globalization drivers have rendered universities a new role. A graduate is expected to not
only serve his country by learning his national culture; he also has to learn about global
and international affairs in order to be a competitive citizen.
Muzaffar (2010b) has identified the training in the higher education as a ready passport
for graduate students to enter into elite society and the dramatic increase in opportunities
to study in universities means a greater influx into the upper echelon of profession,
commerce and industry apart from the civil service. University has thus become the
benchmark for an advanced civilisation with highest community intellectual. The value
of a university is measured by the impact it has on the whole community. Therefore, if
this is used as a benchmark for a good university, where do Malaysian universities stand?
Education is a lifelong process; people are constantly in need of expanding, deepening
and validating existing knowledge. Experiences can not only enrich and strengthen
knowledge but also challenge and change existing knowledge on human. Universities
should be shouldering this responsibility as they are among the best people (from the
academic point) for this role.
28
Traditionally, universities focus on teaching and research. In their teaching activities,
universities provide professional training for high-level jobs, as well as the experiences
necessary for character building. However, traditional universities restrict themselves
mainly to a close circle of professors and students from the upper strata of society. It
produced the elite of the nation, and society had to comply with the elite. Research was
the privilege of professors, determined to a large extent by personal interests and their
contacts among each other.
The brilliant repertoire of these traditional universities has laid down the basis for the
progress of mankind. Sadly, these universities lost contact with society until it was
completely isolated and did not understand the issues of its surroundings. This, however,
meant deterioration in performance: the ultimate yardstick for measuring the success of a
university is the improvement in the lives of the people it serves. The full benefit from a
university can be obtained only if the university and society are organically linked
together. Simply said, the needs of society have to be at the center of a university's
activities, and a flexible adjustment to changing needs is always necessary but lacking all
over the world.
According to Betts, Ferrall, & Finnie (2007), the main role of universities is to prepare
their students for a successful career in the labor market after they graduate. However,
most of us know very little about how universities’ educational policies influence the
success of their students. It is often said that the success rate of a graduate in the labor
market always determined by their field of study and their university’s characteristics.
Education feeds indirectly into both public and private budgets through productivity gains,
earnings power and the tax base.
29
On July 18, 2004, the Sunday Star reported the former Education Minister, Datuk Dr.
Shafie Mohd Salleh’s proposal to introduce a subject tentatively called “Ethnic Relations
in Malaysia” as part of the curriculum in public as well as private universities in Malaysia.
The move was in line with the government’s effort to overcome polarization among
undergraduates in campuses. Datuk Dr. Shafie surmised that although there were co-
curricular activities and the sharing of rooms among different races on campus, inter-
ethnic interaction was superficial. Hence, in the quest to produce quality graduates,
universities must not neglect the issue of polarization (Chapman, 2004).
However, the burning question is “After the introduction of such a course at university
level, has inter-ethnic relationship strengthened and national unity promoted?” and if so,
how far has it helped in promoting mutual understanding among the different ethnic
groups in universities. Ethnic relations involved learning values like mutual
understanding, sharing, empathy and kindness, and it is vital that these values are instilled
in an individual’s character from a very young age. Melentur buluh biarlah dari
rebungnya, as the Malay idiom goes and as Socrates had emphasized,
“The beginning is the most important of any work, especially in the case of
a young and tender thing, for that is the time at which the character is being
formed and the desired impression is more readily taken… Anything that he
receives into his mind at that age is likely to become indelible and
unalterable”
(as quoted by Plato in The Republic, ca. 375 B.C.E)
University undergraduates are young adults who already have their own predispositions
and set ways of thinking and doing things. To change their ways of thinking and doing
things may be a formidable task, but not impossible. Since it is uncertain that by
30
promoting ethnic awareness and consciousness at young age is able to strengthen ethnic
relations among the Malaysians, hence, the university should continue to promote healthy
inter-ethnic interactions among the undergraduates, so that their understanding and
acceptance of these values will be fortified.
In a micro study undertaken by Ong (2004) to look into perceptual patterns of 265
undergraduates from a local private university, it was found that:
Interactions and choice of friends were generally based along ethnic lines. When
asked to name 10 best friends, 84% of the respondents gave mono-ethnic names.
When asked to name 10 friends who were of different ethnic groups from them,
40% could not complete the list.
It is therefore not a fallacy to say that prevailing patterns of social interaction in any
environment – workplaces, universities or schools are strong manifestations of the value
system among the people. Hence, present efforts in addressing these issues at the school
level is not enough. In the efforts to promote national unity effectively, policy makers
must not under-estimate the role played by the universities and their influences.
Continuity and synchronization must start from early childhood level and followed
through all the way to university level. Efforts to foster national integration must not be
done on an ad-hoc manner but rather, they must be for the long-term, although pain-
staking at times.
2.4 THE DEPARTMENT OF NATIONAL UNITY AND INTEGRATION
(JPNIN), PRIME MINISTER’S DEPARTMENT
A multi-ethnic, multi-cultural and multi-religious society has the innate ingredient for
social instability. In such an environment, unity is the key factor in achieving social
31
stability, in order to enjoy economic growth and wealth generation. Therefore, conscious
efforts in forging family, neighborhood and social values must be carried out
continuously and consistently especially in multi-ethnic country like Malaysia.
The Department of National Unity and Integration (JPNIN) under the Prime Minister’s
Department is the main agency responsible for the challenging task of managing unity
and integration in Malaysia since its establishment in 1970 following the racial riot on
13th May 1969. The 13th May 1969 incident raised awareness on the importance of
tackling racial issues. On 1st July 1969, under The National Operations Council (NOC)
or Majlis Gerakan Negara (MAGERAN), the National Unity Department (Jabatan
Perpaduan Negara) headed by Tan Sri Mohd.Ghazali Shafie was established to handle
and improve the unity among races at that time (Department of National Unity and
Integration, 2006). In the same year, a specific body was also established as a secretariat
to coordinate activities related to national unity and goodwill among races. That body was
known as the National Goodwill Council (Majlis Muhibah Negara) under the governance
of the National Goodwill Office (Pejabat Muhibah Negara).
On 23rd February 1971, the National Unity Council (Majlis Perpaduan Negara) was
formed and gazetted under the Essential Regulations, 1971 to replace the National
Goodwill Council (Abd Razid, 2014). The council was later transformed into the National
Unity Advisory Council (Majlis Penasihat dan Perpaduan Negara) under the governance
of both the National Unity Department and National Goodwill Office; chaired by the
Prime Minister and made up of 51 representatives of various ethnic groups and those
experienced in matters of nationhood. On 1st January 1972, the National Unity
Department was merged with the National Goodwill Office and subsequently became the
Ministry of National Unity. This Ministry was responsible for coordinating the duties of
32
Goodwill Committees (Jawatankuasa Muhibah) and the National Unity Advisory
Council at the national level (Abd Razid, 2014).
Following the 1974 general elections, the name of the Ministry of National Unity was
changed to the National Unity Board (Lembaga Perpaduan Negara) under the Prime
Minister’s Department (Suppiah, 2003). Subsequently in February 1980, the National
Unity Board was merged with Rukun Tetangga Secretariat to form the Rukun Tetangga
and National Unity Secretariat. In January 1983, the Secretariat was renamed as the
National Unity Department under the Prime Minister’s Department.
On 27th October 1990, the department was placed under the Ministry of National Unity
and Social Development and on 27th March 2004, the Department of National Unity was
renamed as Department of National Unity and Integration and once again placed under
the Prime Minister’s Department.
The vision of the National Unity and Integration Department is to be an excellent
government agency in efforts to develop a united, farsighted and competent Bangsa
Malaysia. The department’s mission is to nurture tolerance and goodwill through social
network and social interaction towards the formation of a united Bangsa Malaysia with
national identity. In year 2011, the objectives for JPNIN were: 1) to nurture, strengthen
and enhance social unity and national integration; 2) to instil, nurture and strengthen the
spirit of patriotism and noble values amongst the community; 3) to implement unity
programmes and activities and national integrity in line with the objectives of 1Malaysia
Concept; and 4) to monitor and coordinate the implementation of programmes and
activities under the ministry’s policies to spur unity and national integrity.
33
With more than four decades in managing social and ethnic diversity in Malaysia, the
experience gained and the result of a peaceful and harmonious Malaysian society are
recognized by international communities as a successful model. The model of managing
social and ethnic diversity is presented according to the phases of development covering
1970 till 2012 consisting of Confidence Building (1970 – 2007), strengthening
Community Cohesion (1982 – 2004) and Conflict Management (2005 onwards) as well
as outline of the issues and challenges of conflict management (Chang, Baharuddin, &
Muhammad, 2013).
Phase 1: Confidence Building (1970 – 1981)
Confidence Building involved creating commonality and increasing interaction. Creating
commonality is the core foundation for nation building. Historically, under British
colonial rule, Malaya has a laissez faire language policy. While English was the language
of the government administration and commerce, the government allowed the usage of
the other vernacular languages for non-official purposes. Thus the Malay, Chinese and
Tamil languages flourished among the different communities, reinforced by the separate
school system using these vernacular languages as the medium of instruction. Malaya
was a classic example of Furnival’s ‘plural’ society3 where different people existed side
by side, mingling only in the market place but living in their own separate communities
and culture (Furnivall, 1980). As Malaya’s independence approached in the mid-50s, the
task of integrating the different races became vital, language was seen as one of the key
instruments towards unity. Thus, a common language used on daily activities was
essential in achieving this objective and Malay became the National Language of
Malaysia. During this period, JPNIN introduced unity classes nationwide especially to
3 As defined by FURNIVAL, a plural society is comprised of two or more distinct social orders, living in parallel within one
political entity, without much intermingling, and reminds the reader of the image of the “salad bowl” as it is often used to oppose
the idealized notion of the American “melting pot”.
34
Chinese and Indians in urban and rural areas to help them understand the National
Language. Unity classes brought about better understanding within the Malaysian
community and were able to forge cohesion between various ethnic groups.
A common ideology for all Malaysians is necessary for a young independent nation in
the process of nation building. With the launch of the Rukun Negara in 31st August 1970,
a nation that almost floundered on the rocks of racial strife was now set on a charted
course to unity through a common ideology practiced by all Malaysian till today.
Instilling the virtues of Rukun Negara to the people and their solemn pledge to strive for
the realization of a more united Malaysia that is democratic, just equitable, liberal and
progressive were the main focus, Every year the pledge is repeated and in doing so,
Malaysians are reminded of not only the purpose of the nation but also of the antecedents
leading to the birth of the Rukun Negara so that they may avoid the pit falls that led to
the tragic events of 1969. The focus was on the 5 principles of Rukun Negara – Belief in
God, Loyalty to King and Country, Upholding the Constitution, Rule of Law and Good
Behaviour and Morality.
The Rukun Negara has been practiced since its formulation and students were taught from
primary level about the need for racial tolerance and understanding as well as working
together. More importantly, Malaysians were taught to understand the objectives of the
Rukun Negara to enhance unity through maintaining a democratic way of life, creating a
just society, ensuring a liberal approach to the rich and diverse cultural traditions and
building a progressive society oriented to modern science and technology.
35
The second element in confidence building is increasing interaction between various
ethnic groups. This task was carried out by the Goodwill Committees of the Council of
Goodwill under the National Goodwill Council through activities related to social
interaction and goodwill among races to nurture, enhance and strengthen social unity
(Azilawani, 2009). In addition, the Public Relations Council (Majlis Perhubungan Awam)
established by Tun V.T. Sambanthan under the governance of Ministry of National Unity,
with its numerous unit and area communities introduced in late 1974, provides
opportunities for face-to-face interactions among various ethnics groups. They were
activity-centred and confined to organizing social, cultural and sporting programmes
(Suppiah, 2003).
Laying the foundation for nation building, confidence building was crucial during this
period. Trust and goodwill were nurtured through a common platform, i.e. the National
Language and having a similar ideology – Rukun Negara as well as greater interaction
through face-to-face interactive programmes. This foundation has enabled the various
ethnic groups to forge a greater understanding and tolerance necessary for social stability.
Phase 2: Strengthening Cohesion (1982 – 2004)
With rapid economic growth, rural-urban migration intensified and new townships and
residential areas were mushrooming in the early 80’s. Community Relations Council,
with a rather loose resident and neighbourhood reference unable to foster and instil
neighbourliness among the residents that they served. The residents social needs, welfare
and well-being became the focal point in fostering community cohesion at the grass root
level. The National Unity Board and Rukun Tetangga Secretariat were merged to serve
the community as an active voluntary body, capable of strengthening relationships
between residents in their areas.
36
With the inclusion of Rukun Tetangga, the focus was on strengthening community
cohesion through Community Development approach. It basically aims to foster and
strengthen the spirit of neighbourliness among the local community through the concept
of lifelong education and Community Empowerment Philosophy. There were four (4)
bureaus – Jiran Wanita, Jiran Emas, Jiran Muda and Tunas Jiran responsible in realizing
community programmes. The Rukun Tetangga Committee became the focal point for
community cohesion activities. They conducted various activities in accordance to local
interest and needs such as education, sports and recreation, culture, health, welfare, public
amenities and environment, economy, security, religion and social gathering. In addition,
Unity Kindergarten and Voluntary Patrol Scheme were integrated into Rukun Tetangga.
These activities were carried out at the micro level.
Frictions often occurred at the community level due to various factors. These frictions
need to be monitored and immediate remedial actions are required to prevent it from
turning into racial conflict. A monitoring system called Social Relation Management
System was implemented following the racial riot in Kg. Medan in 2001. This monitoring
system gathered information related to social issues at the community level. It acts as an
early warning system in making predictions and strategizing conflict management at the
department level.
At the macro level, integration was carried out through integration visit and orientation
courses. JPNIN conducts orientation courses for federal officers in Peninsular Malaysia,
Sabah and Sarawak since 1992 to enhance the understanding of the local communities’
way of life and basic knowledge of local administration system so that they are sensitive
to the people they serve.
37
Laying the foundation and enhancing the mechanism in managing social and ethnic
diversity were the main activities during this period. The important mechanism was the
Rukun Tetangga which enabled the community themselves to lead and conduct
programmes within their own neighbourhood. The basic tenet is a harmonious community
creates a harmonious nation.
Phase 3: Conflict Management (2005 onwards)
Constant stability of the social capital must be nurtured and well-managed. Social capital,
although is intangible, is crucial for multiracial society. The critical elements of social
capital are trust, friendship and reciprocity between various ethnic groups to bond them
together to attain a harmonious and a united society.
In view of the importance of social capital, the first 5-year National Unity and Integration
Action Plan was drawn up and launched on 10th May 2007. Under this action plan the
Department of National Unity and Integration, as the lead agency plays the role of
coordinating between various government agencies, the private sector and non-
government organization in enhancing unity.
The 5-year Action Plan consists of programmes that can be classified into four (4) inter-
related and inter-connected activities – promotion, intervention, recovery and prevention
to manage conflicts.
38
a) Promotion
This is the core component of the 5-year Action Plan. Its aim is to create awareness, to
enhance and maintain unity. The promotional activities mostly target children, teenagers
and youth. Some of these programmes are:
Unity camp
Community games
Rukun Negara Club
Patriotism programmes
Seminars and Conferences
Celebrating Festivals
Social gatherings
Publications
Promotional activities enhance the understanding of various ethnic cultures through
intensive interaction among the target group. It is through these interactions that mutual
trust is cultivated, friendships are fostered and reciprocity is encouraged among the young.
Our own childhood experience showed us that the young needs to connect with their peers
and form friendships, which in turn teach them social skills. They learn to share,
understand each other’s culture and accept that people can have shared interests despite
different backgrounds. The key features in the promotional activities are mainly tolerance,
understanding, sharing, sensitive to each other and working together as a team.
b) Intervention
The department set up a computerized monitoring system called e-SEPAKAT to detect
and identify frictions, conflicts and issues that required to be addressed. Weekly analysis
and report are submitted to the top management for decision on the level of intervention.
39
In addition reports on frictions, conflicts and issues were also submitted to the Cabinet
and National Security Council on a regular basis. The issues identified were also tabled
and discussed at the National Unity Advisory Panel for their views and suggestions on
appropriate measures to be taken.
The role of the National Unity Advisory Panel, consisting of distinguished members
appointed by the Prime Minister of Malaysia, in conflict management is of great
importance. The members advice the Government on issues of race and racial conflict,
function as a safety value in a cauldron when tensions caused by the collision of minds,
cultures, races and the rapid pace of change and recommend promotional, recovery and
preventive measures. They also monitor and assess the perceptions and emotional climate
of different ethnic groups.
Community mediation was introduced as an immediate approach to diffuse frictions.
Rukun Tetangga Committee members were trained to be community mediator to mediate
frictions in their area. The officers of JPNIN were also trained in mediation and also
involved in managing mediation. The department is current working closely with the
police to enable the mediators to perform their tasks effectively.
c) Recovery
The department undertakes and organizes dialogues as the tool for recovery. This is an
effective tool for aggravated parties to voice their concerns and also views. Dialogues
enable a complete perspective of the issues involved to be presented to the parties
involved. The focus is on correcting the perception and achieving consensus on issues
and activities that can promote trust, friendship and reciprocity. A series of religious and
40
community dialogues lead by the Minister in the Prime Minister’s Department have been
carried out.
A major step in recovery is the role of Rukun Tetangga within the community.
Community programmes organized by the Rukun Tetangga enable the residents within
the area to meet, engage and interact with each other. These activities organized by the
residents contribute greatly to harmonising the situation, encouraging cooperation and
bonding within the community.
d) Prevention
Activities aimed to prevent/avoid conflict form a major part of the department’s annual
programme. The department strongly believes that prevention is better than cure because
conflict can be very costly, destructive and time consuming. The emotional and
psychological impact on each individual tends to be long lasting and may be damaging.
Two major areas – training and research are the focal point in prevention activities.
Institute of Research and National Integration Training (IKLIN) was set up in late 2004
to undertake training for Rukun Tetangga members, unity kindergarten teachers and the
department’s staff to enhance their knowledge and skills. Examples of training
programmes carried out are as follows:
Leadership and Management Course for Rukun Tetangga
Diploma in Teaching for Kindergarten Teachers in Collaboration with Ministry
of Education Malaysia
Information Technology Skill Training
Emotional Quotient Skills Protocol and Social Etiquette
Workshop for Youth Bureau – Mediation
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Researches on the department’s programmes, social and ethnic issues enable the
department to continuously seek for ways to enhance the approach in managing a complex
and plural society. Research grants in areas of concerns were given out annually by the
department to universities and individual on competitive basis. The findings and
recommendations from the researches were analysed and selected for implementation as
corrective and preventive measures in managing social and ethnic diversity.
The conflict management approach currently has been a very important and
comprehensive approach for managing social and ethnic diversity which involve 4
interrelated components consisting of promotion, intervention, recovery and prevention.
This approach provides a framework for identification, analysis, planning, diagnostic,
remedial and prevention to manage the complexity of plural society.
2.5 NATIONAL DEVELOPMENT PLANS AND NATIONAL UNITY – SOME
REFLECTIONS
What role does the theme of national unity play in the national development plans? Is it
an integral part? Is it a major thrust? Or is national unity just a ‘catch phrase’? To answer
this, a quick view through the nine Malaysia plans was done.
In this study, the researcher decided to focus on only two development plans. The first is
the 2nd Malaysia plan (1971 – 1975) where there is a very strong emphasis on national
unity and the 9th Malaysia plan (2006 – 2010) where there is very weak emphasis.
42
2.5.1 NATIONAL UNITY THE CORNER STONE OF THE 2ND MALAYSIA
PLAN
The 2nd Malaysia Plan, tabled by Tun Abdul Razak on 25 June 1971, was after the May
13 racial riots. In the foreword Tun Razak states, “The objectives, priorities and strategies
of the plan have all been shaped by the overriding need to promote national unity”.
He went on further to state that the Government “will spare no efforts to promote national
unity and develop a just and progressive Malaysian society in a rapidly expanding
economy so that no one will experience any loss or feel any sense of deprivation of his
rights, privileges, income, job or opportunity”.
Chapter 1 of the 2nd Malaysia Plan is entitled the New Development Strategy. The
opening paragraph states “National unity is the overriding objective of the country”. The
chapter goes on to describe Government’s extension of services with the key phrase
“irrespective of race”.
Furthermore, the Rukun Negara is referred to as the guiding principle which was “evolved
from close consultation and deliberations in the National Consultative Council”.
In reading Tun Razak’s foreword and the opening chapter, one notes that national unity
was the overarching framework for greater equity and balance among Malaysia’s social
and economic groups. It was also held that national unity could not fostered if a vast
section remain poor and therefore the socio-economic agenda was set to undo the socio-
economic imbalance.
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2.5.2 9TH MALAYSIAN PLAN’S DILUTION OF NATIONAL UNITY AGENDA
Ninth Malaysia Plan's documents encompass the strategies, programmes and required
allocation to realise the National Mission and make Malaysia a country that is more
advanced, fair and united. Glance through the 9MP will show that the theme of national
unity is mentioned in passing. The Prime Minister’s foreword mentions ‘to strengthen
national unity’ but does not indicate the dynamic thrust that is to be expected.
Besides, in defining the national mission, national unity does not surface in any of the
five major thrusts for the next 15 years on the path towards Vision 2020. There is only a
simple reference related to national unity in page 3 paragraph 3 and page 4 paragraph 7
which stated “…improve national integration and reduce tendencies towards racial
polarization”. This shows that there is a very weak emphasis on national unity in 9MP.
2.6 ETHNIC RELATIONS AND NATIONAL UNITY/NATIONAL
INTEGRATION: DEVELOPMENTS AND PROBLEMS IN MALAYSIA
Historically, Malaysia is a country that is governed via the Malay Polity System or Malay
Nationalism System (Suntharalingam & Ismail, 1985). The Malay Nationalism System
begins with the word "Malay” or “The Land of the Malays” itself, which means also the
territories and islands in the region. The names – Malay and The Land of the Malays, are
also well known in the China, India and even the West. This is evident in Melayu (I-
Tsing), Malaiur (Marco Polo), Malaiyur (inscription Tanjore-Sanskrit in India), Ma-Li-
Yu-R (Yuan Shih/Chinese), Mailiur (Siam) and Malayo (Albuquerque/ Portuguese).
According to Muzaffar (2005), Malaysia is a country that is governed by the Malay
Nationalism System. The non-Malays who obtained their citizenship were because of the
Malays’ decision to accommodate and provide open citizenship to those who are entitled
44
regardless of their background. As a result, over one million non-Malays, mostly
immigrants, had been automatically granted their citizenship. With just stroke of the pen,
the demographic of the country changed immediately – nearly 40 percent of its citizens
were non-Malay. A mono-racial society had become a multi-racial society. The formation
of such multi-racial society in Malaysia has never happened in the world history. For
example, Filipino and Vietnamese Nationalism produced Philippine and Vietnam yet the
Malay Nationalism who fought long do not create a Malay Nation, instead it produced a
multi-racial society.
Muzaffar (2010a), in chapter one has identified three areas – ‘special position’, political
equality and the language and education policy – which have been the fundamental
controversies in inter-ethnic relations in Malaysia. The author said that he would still
argue that the ‘special position’ is necessary and again, it has to be seen from a historical
perspective. Since 1948, the accommodation of the non-indigenous population especially
as equal citizens meant that the Malay Nationalism was no longer possible. Unfortunately,
the Malay society perceived itself and was perceived by other communities as an
economically weak group. Thus, for that reason, the Malay society felt that the ‘special
position’ should be continued as they felt that they had to be ‘compensated’. Besides that,
the economic divide between the Malays and non-Malays had also complicated the
challenge of overcoming ethnic relations in Malaysia. From the author’s analysis, the
major cause of ethnic antagonism is the group in power itself and it is also the men at the
helm that is the doctor for the disease in Malaysia.
In Chapter Two (2), Muzaffar (2010a) mentioned that the relationship between the New
Economic Policy (NEP) and national unity reveals a number of significant causes of and
remedies for what is generally accepted as a situation where Malaysia has yet to be
45
successfully moving toward national unity. Government leaders feel that poverty is the
main factor causing disunity in Malaysia. The author also points out that the government
sees poverty, especially poverty among the Malay masses, the paucity of Malay
participation in urban jobs and the absence of Malay within the entrepreneurial and
commercial elite as the major causes of a lack of unity. Besides that, of the government’s
three dimensions – poverty, urbanization and entrepreneurial elite, Muzaffar felt that it is
perhaps the endeavour to eliminate poverty that has the greatest relevance to national
unity.
Abdullah (2010) mentioned that the integration and unity among races in Malaysia is a
complex matter to be solved. These are due to the facts that the political socialization
agents process i.e. history, education, social, economy and politic, are race oriented. In
his study, it shows that the political socialization agents contribute to the high level of
polarization. Integration and unity among races are only a hope but in reality, racial
sentiment still a major challenges in this country (Abdullah, 2006).
According to Ting (1987), the process of achieving integration within the society is not
an easy job. Integration is a very complex process. As a researcher, what has been said
by Ting is definitely not wrong at all. As we can see nowadays, each ethnic discusses
their history, education, social, politic, economic etc. separately. This has been happening
even before Malaysia’s independence.
Ahmad (2009) mentioned that in order to understand national unity, we need to focus on
the nine (9) elements, 1) Shared Vision – we need to have the same vision, 2) Shared
Value – we need to hold the shared values, 3) Shared Mission – we need to have the same
mission, 4) Mutual Elements – we need to help each other and interact with each other,
46
5) Tolerance – we should accept the differences of each ethnic and religion, 6) Mutual
Understanding – we should try to understand each other, 7) Harmony – we have the
responsibility to sustain the harmony, 8) Stability – we need to maintain stability around
us and 9) Patriotism – we must love the country and be ready to sacrifice for country and
the spirit of patriotism should be cultivated since young. Ahmad also identified four (4)
factors that are the current issues for national unity – religion, ethnicity, poverty and
political party.
Similarly, Muzaffar (2009) also identified two (2) major challenges that is holding
Malaysia back from fully achieving national unity: religion and language. According to
Muzaffar, while we may have national unity, yet polarization still exists. Thus, he has
suggested three (3) approaches to ensure successful unity. One at the level of
consciousness and two at the level of concrete policies. Firstly, all of us should seize what
could be described as reactive communal approaches. Before we look at others, we should
look at ourselves first and look at how our own communal attitudes impact others. In
Malaysia, we have a phenomenon called “closet communalism”.4 We can only fight
closet communalism if we are prepared to be critical of ourselves first. Secondly, it is
very important to direct the nation towards the constitution, Rukun Negara and Wawasan
2020. Lastly, religion should be the source that brings all ethnic groups together. The final
approach is the effort we have to make to show that we care and understand others. As
Muzaffar suggested, it is very important to promote the idea of a multi-ethnic civil service
and the ability to reach out to others. We need to have empathy and understanding towards
each other.
4 According to Muzaffar (2009), closet communalism mean when we are in the presence of the other, we are very nice and say nice
things but when we are with our own kind, we say all the terrible things about other community.
47
Chua (2009) mentioned political structure as the grassroots factor that is hindering
Malaysia from national unity. Ethno-centric inclinations also tend to grow stronger and
have become more pronounced since then. However, the author is positive towards the
future as there is an improvement among the youth in appreciating one and other. The
author has also identified three (3) major issues that the country needs to look at first –
religion, education and language.
According to Ibrahim (2009), one of the issues of national unity is ethnocentrism where
we look at the world from our own cultures’ view. In other words, Malaysians tend to
think mono-culturally rather than multi-culturally. The author claimed that we cannot just
depend on Rukun Negara and our national cultural policies. What happen on the ground
in everyday social reality are important indicators of how the young generation meet and
interact. The interaction and bonding formed between different ethnic groups are the basis
of unity. There is not much understanding of each other’s culture among the young
generation. However, they seem to be more nomadic and restless in their ethnic cocoons
and are therefore curious about the other cultures. Hence the education system plays a
role in facilitating the movement of students from one culture to the other. Cross cultural
experiences are very important as different ethnic groups will get to know each other, and
form bonds and thus bring about understanding.
In a research done by Yew (1973 & 1982) and Suryadinata (1989) on the Chinese
community’s education, it was noted that there are differences, in terms of perspective,
between Chinese students that studied in Chinese schools and those who studied in
national schools (Suryadinata, 1989). Results showed that, Chinese students from
national schools were able to mix easily with other ethnics as opposed to Chinese students
from Chinese school (Yew, 1982). According to Funston, politics has mainly been
48
articulated in communal terms. Most political parties were established along ethnic lines,
and have sought to maximize political power and economic benefits its respective ethnic
group, in areas such as language, education and culture. Conflicting demands have been
mediated by leaders of the multi-ethnic governing coalition. These also indirectly mean
that, for national integration to happen in the country is said to have a very long way to
go.
National integration is paramount to any multi-cultural society. With focus set upon
Malaysia, Alatas made a valiant attempt towards shedding light on obstacles that needed
to be removed or tackled to achieve national integration (Alatas, 2007). Part of the
problem, Alatas opined, is the non-existence of functioning intellectual groups in
Malaysia despite the presence of scattered individual intellectuals. This absence takes
place because the opinions of experts in the various fields have all be sought after except
for those whose opinions really matter, i.e. sociologists, anthropologists and social
psychologists. Alatas also held the view that Malaysia has no communal organization
(groups with consciousness to protect their own interest and well-being) but does have
scattered individual communalists that, on their own, pose no threat. According to him,
clashes that occurred in Malaysian history are more politically motivated rather than
internally bred communal tension. The author then suggested two factors that would lead
to a more successful national integration: (1) the contributions of a strong intellectual
group in making socio-political analysis, and (2) a more enlightened public that is
equipped with the wisdom to select its leaders scrupulously. In other parts of the article,
Alatas brilliantly listed several factors that contributed to the outbreak of riots in urban
states. Of all these factors, the most significant within the Malaysian configuration, is the
factor of political leadership. Singapore has been spared from strife and conflict due to
the presence of well-trained and organized law-enforcement machineries. However,
49
contributions from intellectuals are still needed to tackle looming problems that may be
brought about by the presence of some of the factors mentioned by Alatas. Widening
income gap, rapid social change, stereotypes and prejudices, the tendency to find
scapegoats for problems faced, and factors from historical and cultural background still
need to be contained and even rectified with speed to prevent escalation of discontentment
that may sabotage Singapore’s efforts towards national integration. In his article, Alatas
identified Malaysia’s national integration goal as “to develop a sense of nationhood, a
sense of common destiny and solidarity embracing the entire population of Malaysia”.
Yet, this statement must be verified with actual assessments across various societies: how
many multicultural countries have similar goals and how many have actually succeeded
after decades or even hundreds of years? Achieving everlasting ‘solidarity’ in the real
sense of the word amongst people of different backgrounds, different ethnic groups,
different religion and different culture is perhaps too idealistic a goal. Achievement levels
are at best passable with compromises made along the way.
Research by Jayum Anak Jawan (2006) indicated that children of the post-independence
era simply do not mix as well as their parents or grandparents did or do. The former also
understands or cares enough to understand each other as compared to their parents or
grandparents. It can be concluded that, ethnic relations are deteriorating instead of
improving despite the many measures to improve ethnic relations by each successive
government since the late 1960s.
Chan (2004) in his study on undergraduates in the public universities, concluded that
hostel roommate preferences on the basis of ethnicity and religion among undergraduates
in University Science Malaysia (USM) were statistically correlated with the type of
primary schools attended.
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Most of the researches showed that Malaysia has not been successful in moving towards
national unity due to the lack of understanding among the different ethnic groups and the
widening economic gap among its citizens. It also emphasised the importance of instilling
the concept of national unity since childhood, especially through education. However,
there is also a need to start strengthening the concept of national unity not only at the
grassroots level – primary school but also at the higher level – tertiary education.
2.7 THE MALAYSIAN UNIVERSITY IN THE CONTEXT OF PROMOTING
NATIONAL UNITY
The increasing Malay representation is most obvious in the recruitment for higher
education. Looking at only the enrolment in local universities and colleges, the Malay
proportion has increased from 49.7% in 1970 to 65.1% in 1975 while the percentage for
all the other communities had dropped substantially (Third Malaysia Plan, 1976 – 1980).
What really highlights non-Malay disenchantment with the National Education Policy
(NEP) in a more obvious fashion is the recruitment of students into institutions of higher
learning. As we have mentioned there has been a steady decline in recruitment since 1970.
Statistics show that in 1970, 42.7% of the intake was Chinese compared to 31.1% in 1975
and in the case of the Indians it was 5.1% in 1970 and 3.3% in 1975. In just five local
universities in particular the Chinese percentage had dropped from 49.2% in 1970 to 36.6%
in 1975 and with the Indians from 7.3% in 1970 to 5.2% in 1975. By way of comparison
the Malay percentage had increased from 39.7% to 57.2% in 1975 (Third Malaysia Plan,
1976 – 1980).
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Malaysia, in fact, has been successfully achieved democracy of higher education and
contributed graduates that meet the manpower and expertise needed for Malaysia’s
economic growth over the last three decades. As a knowledge centre in Malaysia,
universities provide a significant contribution to the national socio-economic and human
development. At this point, the public and private universities have been growing rapidly
with the increasing number of students and programmes.
2.8 INTER-CULTURAL/INTER-CIVILISATIONAL DIALOGUE
The acknowledgment of clash of civilization or the increasing widespread of plurality
forms the basis for dialogue. How effective a dialogue is depends on the willingness of
the dialogue parties to listen to other, openness to learn about the other’s cultures, beliefs,
and acceptance of the differences in the other. Dialogue requires self-criticism,
recognition that no one individual possesses all of the answers, that no individual has ever
been deemed perfect throughout history, and that all individual have something to learn
from each other (Swidler, 1989).
In a global perspective, the essence of dialogue has been researched upon by many
scholars, the most famous Leonard Swidler. In Swidler (1990) explained about the
scenarios that are on the ground which, especially after the 2nd world war, eventually led
to the decision and option available to mankind being either Dialogue or Death. The third
millennium is seen as the curtain raiser and the dawn of the age of dialogue which marks
the end of the monologue era and this process was helped and propelled by the paradigm
shift that was happening due to the aftermath of the development of technology led by
rapid globalization. Swidler has built the ethics of Dialogue Decalogue: Ground Rules for
Interreligious, Inter-ideological Dialogue.
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According to Baharuddin (2008), the culture of dialogue in Malaysia is still in its early
stage and has yet to gain a strong foothold in the society as its emergence is still in its
infancy especially regarding the topic of inter-religious dialogue. Having said that,
civilisational dialogue is a concept that is fundamental in the context of building a
Malaysian civilization that will act as a platform and be a driver to the basic principles of
the creation and building of a Malaysian civilization. Global and local factors have joined
forces in producing a new form of pressure and need for a culture of dialogue to take hold
among the Malaysian society notwithstanding the supposedly late entry of the concept in
the local scenario. We need to focus on the need to hold dialogues and why dialogue
needs to be given priority today. The research on dialogue can be seen from both
perspectives, i.e. the global and local. Undoubtedly, the culture of dialogue in the national
context must be further strengthened to bring about a new sense of importance and
rejuvenation towards the efforts of enhancing national unity, tolerance and acceptance.
Swidler in his work, Dialogue in Malaysia and the Global Scenario argued that dialogue
can also be understood as a discussion on a topic or any other matters that involves two
or more people which have different views, stands or ideologies with the main purpose
or common objective to learn from one another, to change and to lead the way towards a
better path agreed by all (Swidler, 2003).
For a country that is pluralistic in nature, where many races, religions, ethnicities and
cultures co-exist amongst each other, harmony is vital in ensuring the advancement of
such a diversified nation. Hence, dialogue plays an important role in fostering
understanding and tolerance within a diversified community. For example in Malaysia,
several non-governmental organizations have initiated several sessions of dialogue which
mainly focuses on interfaith dialogues.
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In 1969, the Roman Catholic Church, in collaboration with ALIRAN, established The
Bishop’s Institute of Inter-religious Affairs (BITRA). Later in 1983, the Malaysian
Consultative Council for the Buddhists, Christians, Hindus and Sikhs – MCCBHS was
established. The council was made up of devotees of Buddhism, Christianity, Hinduism
and Sikhism. However, Islam was not included in this alliance. Instead, the Allied
Coordinating Committee of Islamic NGOs (ACCIN) which aims to unify several Islamic
NGOs was established in 2006 (Baharuddin, Abdullah, & Chang, 2010).
Before ACCIN came into existence, there were already several Islamic NGOs such as the
Angkatan Belia Islam Malaysia (ABIM) which have been actively involved in dialogues.
In October 1998, ABIM armed with the theme “Partners of People of Other Faiths”
participated in a series of dialogues and seminars organized by the Young Men Christian
Association (YMCA) (Baharuddin et al., 2010).
Although the dialogue activity per say has not find a significant place in the life of the
society, civilizational dialogues have reached its peak as an Intellectual Agenda in the
Malaysia. This can be seen clearly and further verified through the conception and
establishment of the Centre for Civilisational Dialogue, UM in Malaysia (Wani, Abdullah,
& Chang, 2015). The Centre was established in 1996 and has come to prove that dialogue
is not only a charitable affair, which could only be organized by the NGOs; yet, it is also
a societal agenda that can be promoted through the academic approach in the university.
2.9 PREVIOUS RELATED RESEARCH DONE
There are several research projects done on the topic related to national unity at the
institution of higher learning in Malaysia. The relevant ones are captured below:
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The Challenges of 1Malaysia and The Reality of Youth’s Involvement with the Unity
Campaign on Television, a research done by Dahalan, Ahmad, Hassan, Muda, Othman,
& Abdullah. (2011) from Institute for Social Science Studies, University Putra Malaysia
& University Technology MARA, Malaysia. The findings of this research show that
Malaysia’s youth understand and embrace the unity campaign being aired but lack in
performing the behaviour that could spurt unity’s growth.
Kajian Hubungan Kaum di Kalangan Pelajar Sekolah Pembangunan Sosial, Universiti
Utara Malaysia, a research done by Rusimah Sayuti, Abdullah, & Ishak from Universiti
Utara Malaysia (UUM) in 2004 (Rusimah Sayuti, Abdullah, & Ishak, 2004). The research
was intended 1) To identify the atmosphere/climate of inter-ethnics interactions among
students in UUM, 2) To identify the level of comfort of UUM’s students in the context of
building inter-ethnics relationship on campus, 3) To examine the tendency of students'
perceptions towards building inter-ethnics relations on campus, and 4) To explore the
relationship between the above mentioned objectives. The research showed that the
students of UUM are positive towards inter-ethnics relation and welcome programmes or
activities that could produce a better atmosphere for inter-ethnics interactions within the
university.
In “Inter-ethnic Relation on Campus: Can’t We All Get Along” by Mack, Tucker,
Archuleta, DeGroot, Hernandez, & Cha published in 1997 by the Journal of Multicultural
Counselling and Development, data indicated that White and Latino students were the
most comfortable interacting with other ethnic groups, whereas Asian students were the
least comfortable in interactions with other ethnic groups (Mack, Tucker, Archuleta,
DeGroot, Hernandez, & Cha, 1997).
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Patriotisme di kalangan mahasiswa/i di institusi pengajian tinggi awam di Malaysia, a
research done by Ab. Ghani, Sayuti, Mukhtaruddin, Mohamad Naim, & Abdul Aziz in
2003, this research discusses the level of patriotism among the students at the institutions
of higher learning in Malaysia. It also explore the relationship between the students’
demographic characteristics (gender, race & hometown) associated with their level of
patriotism. The study showed that the level of patriotism among students is high. Results
also showed that female students are portrayed as more patriotic than male students, while
those from rural areas are more patriotic than students from the city (Ab. Ghani, Sayuti,
Mukhtaruddin, Mohamad Naim, & Abdul Aziz, 2003).
In Kajian Persepsi Pelajar Universiti Terhadap Perpaduan Negara, a research done by
Abu Samah, Hassan & Daud Silong (2005), a total of 1,818 university students were
surveyed and the results showed that university students are proud to be Malaysian and
they think that living in peace with all races is very important. However, results showed
that the university students were not prepared to participate in activities/programmes
related to patriotism. There is interaction between students of various races, but at the
same time, there is also racial polarization. The results also showed that inter-ethnics
interaction could be improved through sports, games and community services, cultural,
academic assignments, outdoor and association activities (Abu Samah, Hassan, & Daud
Silong, 2005).
2.10 CONCLUSION
In conclusion, in order for Malaysia to sustain its peace and unity, in depth understanding
among the different ethnicities is very important. Previous researches have shown that
Malaysian university students were not prepared to participate in activities related to
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patriotism and racial polarization among the students holds them back from participating
in activities related to promoting national unity. To date, there is no research done in
Malaysia to promote university as the medium for nurturing national unity. There have
been researches focused on national unity, but most of the researches focus on primary
and secondary school level. There are also researches on promoting national unity at pre-
school level, but not at the university level. Relevant researches at university level mostly
cover on inter-ethnic relations and patriotism. There is a research on university students’
perspective towards national unity, but it only covers the students’ perspective on national
unity and recommended that activities like sports, games and community service, cultural,
academic assignments, outdoor and association activities could help in promoting
national unity. Therefore, this research is filling the gap in that it also studies the
perspectives of experts on national unity as well as the possibility of implementing
dialogue programme in local public universities as a way to build nation unity by
understanding the needs of each different ethnics group, resolve conflicts, and foster
national unity among students at the university level.
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Chapter 3
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CHAPTER 3: METHODOLOGY
3.0 INTRODUCTION
This chapter describes the research design and research methodology used in this study.
The geographical area where this study was conducted, the study design and the targeted
population and sample are described. The instrument used to collect the data, including
methods implemented to maintain the validity and reliability of the instrument are
described in this chapter as well.
3.1 RESEARCH APPROACH AND DESIGN
In this study, the researcher began the research activity with library-based research at the
University of Malaya library. Relevant published materials or articles in the library were
reviewed to explore and to gain a better understanding on the study before the design of
research methodology and in-depth research activities were conducted. It was only then
that the researcher decided to collect both quantitative data (i.e. quantifiable data) as well
as qualitative data (i.e. experience/opinions of experts). The core argument for a mixed
methods design is that the combination of both forms of data provides a better
understanding of a research problem compared to a quantitative or qualitative data by
itself. The researcher utilized both qualitative and quantitative data for data collection
activities in order to better understand the research problem (Creswell & Plano Clark,
2007). This mixed method consists of merging, integrating, linking and embedding two
different methods. Simply said, the collected data is mixed in this research since it is
believed that one type of method (quantitative or qualitative) is not sufficient to develop
a complete picture of the current national unity scenario at the university level in Malaysia.
Mixed methods designs are procedures for collecting, analysing, and mixing both
quantitative and qualitative data in a single study or in a series of studies. In this process,
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the researcher emphasizes on the priority data, then, the data are collected concurrently
or simultaneously using both the quantitative and qualitative methods during the study.
Lastly, the researcher compared the results from quantitative and qualitative analyses
using the triangulation mixed methods study to determine if the two database yielded
similar or dissimilar results.
The strength of this design is that it combines the strengths of each form of data that is,
quantitative data provides the general background, whereas qualitative data offers
information about the context or setting. This design enables the researcher to gather
information that uses the best features of both quantitative and qualitative data collection.
In order to prevent inconsistency of results, the researcher collected additional data to do
a counter check or revisit the collected databases to reconcile the differences.
3.1.1 FIRST PHASE: QUALITATIVE APPROACH
In the first phase of the research activities, qualitative approach was followed. Creswell
(2008) defined qualitative research as a type of research in which the researcher relies on
the views of participants; asking broad and general questions; collecting data consisting
largely of words (or text) from participants; describing and analysing these words for the
themes; and conducting the inquiries in a subjective, biased manner. Qualitative research
method focuses on discovering and understanding the experiences, perspectives, and
thoughts of participants — that is, qualitative research explores meaning, purpose, or
reality (Hiatt, 1986).
Interview sessions were conducted both in the first and second phase of the research
activities in order to identify and explore the different perspectives / viewpoints of experts
on issues related to national unity at the university level in Malaysia. The interview
60
sessions with experts were also aimed at examining the possibility of implementing/using
dialogue programme as a way to build national unity by understanding the needs of each
ethnics group, resolving conflicts, and fostering national unity among students at the
university level. In the first phase of the data collection process, the researcher
interviewed the national unity expert whom is also one of the Division Director of the
Department of National Integration. The national unity expert was interviewed to gain a
better understanding of what has been done by the government (Department of National
Unity and Integration) to promote unity among university students, and to identity
challenges/factors that have led to the current neglect of national unity activities in the
university milieu.
3.1.2 SECOND PHASE: QUANTITATIVE & QUALITATIVE APPROACH
In the second phase of the research activities, the researcher utilized both the quantitative
and qualitative approaches, concurrently collecting surveys from university students and
engaging in an open-ended interview with an expert on ethnic relations in the country.
Burns and Grove (1993) defined quantitative research as a formal, objective and
systematic process to describe and test relationships and examine cause and effect
interactions among variables. Creswell (2008) defined quantitative research as a type of
research in which the researcher decides what to study; by asking specific, narrow
question; collecting quantifiable data from participants, analysing these numbers using
statistics, and conducting the inquiry in an unbiased, objective manner. Surveys may be
used for descriptive and exploratory researches.
A descriptive survey design was used in this study. A descriptive survey was selected
because it provides an accurate portrayal or account of the characteristics, for example
behaviour, opinions, abilities, beliefs and knowledge of a particular individual, situation
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or group. This design was chosen to meet the objectives of the study, namely to explore
the perceptions and views of university students on the issues related to national unity at
the university level (Burns & Grove, 1993). A survey is used to collect original data for
describing a population too large to observe directly (Mouton, 1996). A survey obtains
information from a sample of people by means of self-report, that is, the people respond
to a series of questions posed by the investigator (Polit & Hungler, 1993). In this study,
the information was collected through self-administered questionnaires distributed
personally to the participants by the researcher.
The quantitative research method used in this research is in the form of a questionnaire.
According to Konting (2004), questionnaire is one of the measuring methods used in
educational research. It is used to obtain accurate information on facts, beliefs,
perceptions, and so on. The questionnaires are often used to measure the concepts related
to attitude, perception and opinion (Abdul Ghafar, 2003). Key features of many
quantitative studies are the use of instruments such as tests or surveys to collect data, and
reliance on probability theory to test statistical hypotheses that correspond to research
questions of interest (Lincoln & Guba, 1985)
Questionnaires were distributed in order to investigate university students’ concept of
unity brought about by university-level programs designed to enhance national unity. It
is also designed to identify students’ perspective on the possible obstacles/challenges of
promoting national unity at the university level and also to examine the students’
acceptance and inclination towards the implementation/use of dialogue as a way to build
nation unity by understanding the needs of each different ethnics group, resolving
conflicts, and fostering national unity among students at the university level.
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The researcher designed a set of questions for the questionnaire in the form of close and
open ended questions. The researcher opines that questionnaire is more suitable, practical
and effective to be used in large populations.
A set of questions was designed based on the following:
a) To identity the current perceptions of university student on national unity
b) To identity the challenges of promoting national unity at the university level
c) To explore the possibility of using dialogue as one of the tools/methods to promote
national unity
A pilot testing of the survey questions was done on 50 students pursuing Bachelor degree
in University of Malaya, i.e. students from intake 2011/2012, before the actual
quantitative approach was taken.
Questionnaires were then distributed together with consent forms informing the randomly
selected students that the collected data is for research proposes and will be published in
a thesis. Questionnaires were distributed during the 2nd Semester, Session 2011/2012 and
1st Semester, Session 2012/2013 at the University of Malaya for a period of ten (10)
months, between 13 February 2012 and 12 December 2012. The collected data were then
analysed using the Statistical Package for Social Science (SPSS) 13.0 for Windows
software in order to get the frequency, percentage and min of data to be presented in the
form table.
Within this target population, the researcher initially planned a total of 500 samples for
the study, however in order to meet the dateline for data collection, the researcher only
managed to collect a total of 420 samples out of the target population (3165 samples).
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The sample size of 420 local undergraduate students were the total number of respondents
who met the sampling criteria and consented to participate in the survey during the 10-
month period of data collection starting from 13 February 2012 until 12 December 2012
at the University of Malaya.
The researcher divided the target population based on 12 faculties and 2 academies in the
university. Purposive sampling followed by Snowball sampling was then used to collect
a total of 420 samples from each sub-group of the target population. Undergraduate
students was asked to identify others to become members of the sample with the
requirement that the recommended local undergraduate students must with the intake
session of 2011/2012. By using purposive and snowball sampling, it assisted in
eliminating the possibility of identifying individuals who would not return the survey and
the possibility of collecting data from the non-target population.
The purpose of the surveys was to understand perceptions on national unity held by
students upon entering the university. Meanwhile, the interview with the expert on ethnic
relations explored his perceptions on national unity issues, concentrating on challenges
of promoting national unity at the university level. The researcher further enquired his
recommendations for achieving national unity.
3.2 RESEARCH SETTING
This study was conducted at the University of Malaya Kuala Lumpur Main Campus.
University of Malaya, or UM, Malaysia's oldest university. UM is situated on a 750 acre
(309 hectare) campus southwest of Kuala Lumpur, the capital of Malaysia. It was
established in April 1949 in Singapore with the merger of the King Edward VII College
of Medicine (founded in 1905) and Raffles College (founded in 1928). The University of
64
Malaya derived its name from the term 'Malaya' referring to the country as it was then
known. The Carr-Saunders Commission, which recommended the setting up of the
university, noted in its report in 1948: "The University of Malaya would provide, for the
first time, a common centre where varieties of race, religion and economic interest could
mingle in joint endeavour ... For the University of Malaya must inevitably realize that it
is a university for Malaya." The growth of the university was very rapid during its first
decade of operations and this resulted in the setting up of two autonomous divisions in
1959, one located in Singapore and the other in Kuala Lumpur. In 1960, the government
of the two territories indicated their desire to change the status of the divisions into that
of a national university. Legislation was passed in 1961 and the University of Malaya was
established on 1st January 1962. To date (January, 8, 2016), the University of Malaya
with its Vision – to be an internationally renowned institution of higher learning in
research, innovation, publication and teaching and its Mission – To advance knowledge
and learning through quality research and education for the nation and for humanity; have
about 7,257 local undergraduate students pursuing their Bachelor degree at the University
of Malaya (Sources from the University of Malaya Website).
The quantitative data was collected from local undergraduate students from intake session
2011/2012, chosen from 12 faculties and 2 academies in the university respectively.
3.3 THE STUDY POPULATION AND SAMPLE
In quantitative research, a population is a group of individuals who have the same
characteristics while a target population or sampling frame refers to a group of individuals
with some common defining characteristics that meet the sample criteria for inclusion in
a study which can be identified and studied by the researcher (Creswell, 2008). The target
population in this study consisted of all the local undergraduate students from intake
65
session 2011/2012 at the University of Malaya. The total number of the local
undergraduate students of the University of Malaya for intake session 2011/2012 is 3165,
consisting of 1167 male students and 1998 female students. (Sources from Admission &
Records Section of University of Malaya)
A sample is a sub-group of the target population that the researcher plans to study for the
purpose of generalizing the target population (Creswell, 2008). In order to determine the
sample size, Krejcie & Morgan have produced a table based on the “Small Sample
Techniques”. As refer to the table adapted from Krejcie & Morgan (1970), the sample
size needed for a population size of 3000 – 3500 is about 341 – 346. According to
Creswell (2008) also, samples size of at least 10% of the total of target population is
considered to be significantly representable. Within this target population, the researcher
initially planned to select a total of 500 samples for study, however due to time constraint,
the researcher only managed to collect a total of 420 samples for this study which makes
up about 13 per cent of the total of target population and the sample size is considered to
be significantly represented its population. The sample size of 420 local undergraduate
students were the total of subjects who met the sampling criteria and consented to
participate during the 10-month period of data collection starting from 13 February 2012
until 12 December 2012 at the University of Malaya.
The researcher divided the target population based on 12 faculties and 2 academies in the
university. Purposive sampling followed by snowball sampling was then used to collect
a total of 420 samples from each sub-group of the target population by asking participants
to identify others who met the requirement, i.e. local undergraduate students must be from
the intake session of 2011/2012. By using purposive and snowball sampling, it assists in
66
eliminating the possibility of participants did not return the survey and the possibility of
collecting data from the non-target population.
In qualitative research, one of the personnel from JPNIN and an expert on ethnic relations
were selected based on their experiences and expertise. The personnel from JPNIN is
currently a Division Director in the JPNIN. Besides working in JPNIN, she is also
conducting a research on national unity at the same time. The researcher selected the
expert on ethnic relations in the country after his curriculum vitae (CV) was reviewed and
discussed with the researcher’s supervisor.
3.3.1 THE SAMPLING CRITERIA
In quantitative research, subjects included in the sample were selected to meet specific
criteria. In order to be included in the sample, the local undergraduate students had to
meet the following criteria:
Student must be a Malaysian
Student must be an undergraduate student at the University of Malaya
Student must be from intake session of 2011/2012
Willing to participate
Of either sex or any race
The researcher also requested all local undergraduate students to present their student
matric card before participating in the survey. This reduces the possibility of collecting
data from non-target population.
In qualitative research, the target personnel from JPNIN had to meet the following criteria:
Staff must be a Malaysian
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A staff that is currently working at JPNIN
A staff holding a managerial position in JPNIN
A staff that has direct involvement in planning and participating in
activities/efforts promoting national unity at the university level
Willing to participate
Of either sex or any race
While the expert on ethnic relations had to meet the following criteria:
Expert must be a Malaysian
A PhD holder in the field of sociology
An expert with knowledge on Malaysian history, Malaysian studies, Southeast
Asian studies, multiculturalism, civilizational dialogue and related knowledge on
sociology
Willing to participate
Of either sex or any race
3.4 DATA COLLECTION
3.4.1 DATA COLLECTION INSTRUMENT
In quantitative research, a questionnaire was chosen as data collection instrument. A
questionnaire is a printed self-report form designed to elicit information that can be
obtained through the written responses of the subjects. The information obtained through
a questionnaire is similar to that obtained through an interview, but the questions tend to
have less depth (Burns & Grove, 1993).
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Data was collected with the aid of questionnaire to explore and investigate the perceptions
and views of university students on issues related to national unity. Questionnaires were
decided upon because of the following:
They ensured a high response rate as the questionnaires were distributed to
respondents to complete and were personally collected back by the researcher on
the same day
They required less time and energy to administer
They offered the possibility of anonymity because subjects’ names will not be
disclose to anyone
There was less opportunity for biasness as they were presented in a consistent
manner
Most of the items in the questionnaires were closed, which made it easier to
compare the responses to each item
Apart from the advantages that have been listed above, questionnaires have their
weaknesses; for example, there is the question of validity and accuracy (Burns & Grove,
1993). The subjects might not reflect their true opinions but might answer what they think
will please the researcher, and valuable information may be lost as answers are usually
brief.
Only one questionnaire was used to collect the data which were distributed only to local
undergraduate students from the intake session of 2011/12 of University of Malaya. The
questionnaire consisted mostly of close-ended questions and a few open-ended questions,
as these provide more diverse responses. In the open-ended questions, respondents were
required to respond in writing, whereas close-ended questions had options which were
determined by the researcher (Burns & Grove, 1993). Open-ended questions were
69
included because they allow subjects to respond to questions in their own words and
provide more detail. Close-ended questions were included because they are easier to
administer and to analyse especially with the assistance of Statistical Package for Social
Science (SPSS) for Windows software. They are also more efficient in the sense that a
respondent is able to complete more close-ended items than open-ended items in a given
period of time (Polit & Hungler, 1993).
The questionnaire was in both the English and Malay languages to enable those who did
not understand one to complete them in the other language. Instruction guidelines were
attached to the questionnaire to guide the subjects as to whether to tick the chosen
response or to fill in the number according to priority of the chosen responses. They were
also given the assurance that the answers would not be linked back to them during data
analysis, therefore ensuring anonymity. The questionnaires consisted of 5 sections:
section A, section B, section C, section D and section E.
Section A aims at gaining demographic data such as race and gender. This information
could assist the researcher when interpreting the results, for example, cross analysis will
allow the researcher to explore whether university students’ perceptions vary from
different race and gender. Section B aims at exploring the students’ perception of friends
from different ethnic groups and to investigate their understanding and standpoint on
national unity. Questions assessing knowledge about national unity, importance of
national unity, unity at the university level and issues related to national unity were
included. Section C aims to investigate the involvement of students in activities or efforts
of promoting national unity at the university level. Section D assisted the researcher to
identify the challenges in promoting national unity at the university level based on
70
students’ perceptions. And lastly, Section E aims at understanding the students’ views on
dialogue and the possibility of promoting national unity using dialogue.
In qualitative research, both interview sessions with the personnel from JPNIN and expert
on ethnic relations in the country were conducted in a meeting room at the Centre for
Civilisational Dialogue, University of Malaya. A list of questions for the interview was
given to the interviewees before the session started. The interview sessions were
conducted within one (1) hour and were recorded using an audio recorder.
3.4.2 DATA COLLECTION PROCEDURE
In the quantitative research, the questionnaire was personally distributed by the researcher
to university students to be completed. The data was collected over a period of ten (10)
months from 13 February 2012 until 12 December 2012 at the University of Malaya. The
researcher approached the university students in the class, cafeteria and walk side of the
12 faculties and 2 academies in the University of Malaya. The researcher also asked some
of the undergraduate students to identify others that are from the intake session of
2011/2012 to participate. The researcher started the data collection activity by introducing
himself and giving some introduction on this study, followed by asking the willingness
of the student to participate in the questionnaire related to this study. Students that were
willing to participate in the questionnaire were requested to show their student card before
proceeding to fill in the questionnaire. This procedure – verification of students’ intake
session assists in eliminating the possibility of collecting data from the non-target
population.
In qualitative research, the researcher contacted the target interviewees to obtain their
consent and willingness to participate in the interview sessions. A brief introduction and
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purpose of conducting the interview sessions were explained to the interviewees. After
the consents were given and the interviewees agreed to participate in the interview
sessions, the researcher emailed a brief proposal of this study and a list of interview
questions to the interviewees. Appointments for date and venue of the interview sessions
were made between the researcher and interviewees.
A meeting room equipped with air-conditioner was prepared for the interview sessions.
Pen, paper and the list of interview questions were prepared for both the researcher and
interviewees. A high performance audio recorder was placed on the interview table in
order to record the conversation during the interview sessions.
Before the interview sessions started, the researcher welcomed and greeted the
interviewees. A brief introduction and purpose of conducting the interview sessions were
explained to the interviewees for the second time. The researcher conducted the interview
sessions following the prepared list of interview questions. During the interview sessions,
permissions was obtained from the interviewees to allow the researcher to ask extra
questions which were not listed in the prepared list of interview questions in order to gain
better understanding on the comments/feedbacks given by the interviewees. The
researcher had also written down the important notes throughout the interview sessions.
Lastly, the researcher ended the interview sessions with greetings after all the listed
interview questions have been asked and answered.
3.5 RELIABILITY AND VALIDITY
3.5.1 RELIABILITY
In quantitative research, Polit & Hungler (1993) referred to reliability as the degree of
consistency in which an instrument measures the attribute it is designed to measure. The
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questionnaire which was answered by university students revealed consistency in
responses. Reliability can also be ensured by minimizing sources of measurement error
like data collector’s biasness. Data collector’s biasness was minimized by the researcher
being the only one to administer the questionnaire and standardizing conditions such as
respondents’ similar personal attributes. The physical and psychological environment
where data was collected was made comfortable by ensuring privacy, confidentially and
general physical comfort. The subjects were offered a sit to answer the questionnaire
while the researcher remained beside the participants. Respondents were assured that their
name and personal details will not be disclosed to anyone.
3.5.2 VALIDITY
In quantitative research, the validity of an instrument is the degree to which an instrument
measures what it is intended to measure (Polit & Hungler, 1993). Content validity refers
to the extent to which an instrument represents the factors under study. To achieve content
validity, the questionnaire included a variety of questions on national unity and issues
related to national unity (Polit & Hungler, 1993).
Questions were based on information gathered during the literature review to ensure that
they were represented what students should know about national unity and issues related
to national unity. Content validity was further ensured by consistency in administering
the questionnaire. For validation purposes, the questionnaires were submitted to the
researcher’s supervisor at University of Malaya. As a result, more questions were added
to ensure higher representation. Some questions were rephrased to ensure easy
understanding and more appropriate alternative response choices were added to the close-
ended questions to provide meaningful data analysis (Burns & Grove, 1993)
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All questionnaires were distributed to the respondents by the researcher personally. A
brief introduction on this study and the purpose of distributing the questionnaire were
explained to the respondents first. The questions were formulated in simple language for
clarity and ease of understanding and clear instructions were given to the respondents.
All the respondents completed the questionnaires in the presence of the researcher. This
was done to prevent the respondents from passing the questionnaire to other people to
complete on their behalf and also to eliminate the possibility of respondents not returning
the questionnaire.
External validity was also ensured. Burns and Grove (1993) referred to external validity
as the extent to which study findings can be generalized beyond the sample used. All
respondents approached to participate in this study completed the questionnaires. Not one
single person who was approached refused to participate. Generalizing the findings to all
members of the target population is therefore justified.
Seeking respondents who are willing to participate in a study can be difficult, particularly
if the study requires extensive amounts of time and other types of investment or the
respondents are not interested with the study. If the number of the respondents approached
to participate in a study declines, generalizing the findings to all members of a target
population would not be easy to justify. The study needs to be planned such that
investment demand on the respondents is limited in order to increase participation.
It is the researcher’s responsibility to disclose the number of respondents who were
approached and refused to participate in the study, should it occur, so that threats to
external validity can be determined. As the percentage of those who decline to participate
in the study increases, external validity decreases (Burns & Grove, 1993).
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3.6 PRE-TESTING THE QUESTIONNAIRE
In quantitative research, a pre-test refers to a trial administration of an instrument to
identify flaws. When a questionnaire is used as a data gathering instrument, it is necessary
to determine whether questions and instructions clearly outlined to the respondents so that
they understand what is required from them. This process is referred to as the pre-testing
of a questionnaire. (Polit & Hungler, 1995)
The researcher pre-tested the questionnaire on fifty (50) respondents meeting the set
criteria in the Faculty of Science, University of Malaya. Students were given the
questionnaire to fill in and then the researcher asked them to mark any problems on the
survey, such as poorly worded questions, responses that do not make sense or if it takes
an excessive amount of time to complete the questionnaire. Based on their feedback, the
researcher then revised the questionnaire before sending it out to the study sample. Some
of the amendments done were,
a) Reducing from 35 questions to less than 30 questions (27 questions)
b) Putting in new questions to explore the current scenario of national unity among
university students.
3.7 ETHICAL CONSIDERATIONS
In quantitative research, conducting such a research requires not only expertise and
diligence, but also honesty and integrity. This is so to recognize and protect the rights to
the respondents. For this study’s ethics, the rights to self-determination, anonymity,
confidentiality and informed consent were observed.
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Respondents’ consent was obtained before they completed the questionnaire. Burns and
Grove (1993) defined informed consent as the prospective respondent’s agreement to
participate voluntarily in a study, which is obtained after assimilation of essential
information about the study. The respondents were informed of their rights to voluntarily
consent or decline to participate, that that is their right to withdraw participation at any
time without penalty.
The respondents were informed about the purpose of the study, the procedures that would
be used to collect the data and assured that there were no potential risks or costs involved.
Anonymity and confidentiality were maintained throughout the study. Burns and Grove
(1993) defined anonymity as the condition where respondents cannot be linked, even by
the researcher, with his or her individual responses. In this study, anonymity was ensured
by not disclosing the student’s name and other personal details on the questionnaire and
research reports and detaching the written consent from the questionnaire.
When respondents are promised confidentiality, it means that the information they
provided will not be publicly reported in a way which identifies them (Polit & Hungler,
1995). In this study, confidentiality was maintained by keeping the collected data
confidential and not revealing the respondents’ identities when reporting or publishing
the study (Burns & Grove, 1993). No identifying information was entered onto the
questionnaires and the questionnaires were only numbered after data was collected (Polit
& Hungler, 1995).
The ethical principle of self-determination was also maintained. Subjects were treated as
autonomous agents by informing them about the study and allowing them to voluntarily
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choose to participate. Lastly, information was provided about the researcher in the event
of further questions or complaints.
Scientific honesty is regarded as a very important ethical responsibility when conducting
research. Dishonest conduct includes manipulation of design and methods, and retention
or manipulation of data (Brink, 1996). The researcher avoided any form of dishonestly
by recording the answers of those respondents as is into the SPSS for Windows software.
The open-ended questions which were analysed by the researcher were also checked by
the supervisor for confirmation of credibility.
3.8 DATA ANALYSIS
In quantitative research, after the data was collected, it was organized and analysed. For
the analysis of close-ended questions, SPSS for Windows software was used. Data was
analysed by using descriptive statistics. The open-ended questions were analysed through
quantitative content analysis by the researcher with the aim of quantifying emerging
characteristics and concepts. Concept analysis is the process of analysing verbal or written
communications in a systematic way to measure variables quantitatively (Polit & Hungler,
1995)
In qualitative research, the interviews were recorded and transcribed into Question &
Answer (Q&A) format by the researcher. The responses collected from the interview
sessions were than further analysed by the researcher in order to understand the experts’
viewpoints on the issues related to national unity at the university level in Malaysia. Data
collected from both the quantitative and qualitative analyses will be compared using the
triangulation mixed methods study to determine if the two database (quantitative and
qualitative approaches) yielded similar results. Questionnaire and interview methods
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were used in order to assess the effectiveness of current programmes aimed at
strengthening national unity. Findings will be presented or proposed to be the considered
as inputs for policy makers to consider when designing new educational policies to assist
in promoting national unity among university students in Malaysia.
3.9 CONCLUSION
The researcher used a quantitative, descriptive survey design. A questionnaire was
administered by the researcher himself to collect the data from a sample of 420
respondents. The questionnaire had both close and open-ended questions. The sample
requirements included Malaysian undergraduate students at the University of Malaya
within the intake session of 2011/2012 that were willing to participate.
Consent was obtained from the respondents themselves. Anonymity, self-determination
and confidentiality were ensured during the administration of the questionnaire and report
writing. Questionnaires were distributed to respondents to ensure validity. Reliability and
validity were further strengthened by pre-testing the questionnaire.
This chapter described the research methodology, including the population, sample, data
collection instruments as well as strategies used to ensure the ethical standards,
reliability and validity of the study.
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Chapter 4
79
CHAPTER 4: FINDINGS AND DISCUSSION
4.0 INTRODUCTION
This chapter discusses the findings obtained from both quantitative and qualitative
methods which were used by the researcher. In this research study, the researcher
managed to reach out to a total of 420 respondents for this study which consisted about
13 per cent of the total of target population (3,165 respondents). The sample size of 420
local undergraduate students were the total number of respondents who were willing to
participate in the research and who met the sampling criteria during the 10-month period
of data collection from 13 February 2012 until 12 December 2012 at the University of
Malaya. The researcher also conducted the interview sessions in two phases. In the first
phase of the data collection process, the researcher interviewed a national unity expert.
The expert is also one of the Division Director of the Department of National Integration.
The expert was interviewed to gain a better understanding of what had been done by the
Department of National Unity and Integration to promote unity among university students,
and to identify the challenges and factors that have led to the current neglect of national
unity activities in the university milieu. While in the second phase of the research activity,
the researcher engaged in an open-ended interview with an expert on ethnic relations in
the country. The interview with the ethnic relations expert discussed the current issues
regarding national unity at the university level and how to overcome it.
4.1 UNIVERSITY OF MALAYA UNDERGRADUATE STUDENTS’
INTERPRETATION OF NATIONAL UNITY AT THE UNIVERSITY LEVEL
The researchers divided the target population based on 12 faculties and 2 academies in
the university and purposive sampling followed by snowball sampling was then used to
collect a total of 420 samples from each sub-group of the target population by asking
80
undergraduate students to identify others to participate as long as the student is a local
undergraduate within the intake session of 2011/2012.
4.1.1 COMPOSITION OF RESPONDENTS OF QUESTIONNAIRE
The gender of the respondents is shown below in Table 4.0. More than half of the
respondents (66.7%) are female. This is mostly due to the fact that the majority of the
students who pursue their Bachelor Degree within the intake session of 2011/2012 are
female [Total = 3165 students consisting of 1,167 male students (37%) and 1,998 female
students (63%)]. (Sources from Admission & Records Section of University of Malaya).
Gender Number of Respondents
Male 140
Female 280
Total 420
Table 4.0: Gender of respondents
The race of the respondents is shown below in Table 4.1. 65.7 per cent of respondents
were Malay and 25.7 per cent of respondents were Chinese. The remaining respondents
were Indians (1.9%) and Indigenous People (Bumiputra) (6.7%). The cross analysis of
gender and race of respondents is also shown in Figure 4.0 next page.
Race Number of Respondents
Malay 276
Chinese 108
Indian 8
Indigenous People (Bumiputra) 28
Total 420
Table 4.1: Race of respondents
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Figure 4.0: Gender & race of respondents
The perceptions of students towards friends of different races were also investigated in
Section A of the questionnaire. Data showed that all of the respondents (100%) have
friends of different races. A total of 33.3% of respondents have a less than 10 friends of
different races while the majority of respondents have more than 10 but not more than 20
friends of different races. Only 30.5% of respondents have more than 20 friends of
different races. A cross analysis comparing total of friends of different races with race are
shown in Table 4.2 below.
Malay Chinese Indian Bumiputra Total
Less than 10 112 16 - 12 140
10 but not more
than 20
96 40 8 8 152
More than 20 68 52 - 8 128
Total 420
Table 4.2: Cross comparison of race versus total of friends of different races
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3 10
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Malay Chinese Indian Bumiputra
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Race
Male
Female
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The researcher notes that majority of the respondents (95.2%) do not feel uncomfortable
to have their daily meals together with friends of different races while 83.8% of this group
feel comfortable visiting friends of different races. The response of eating with and
visiting friends of different races are shown below in Figure 4.1.
Figure 4.1: Comfortable eating with and visiting friends of different races
According to the data, only 41% of the respondents feel uncomfortable to live with friends
of different races. Conversely, majority of the respondents (88.6%) feel more comfortable
to live with friends of the same races compared to friends of the different races. Figure
4.2 next page summarises the number of respondents who feel comfortable living with
friends of different races.
400
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450
Eating together with other Visiting others
Nu
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Selected Social Life with Friends of Different Races
Yes
No
83
Figure 4.2: Summary of respondents who feel comfortable living with friends of
different races
The above profiling check shows that university (UM) students have no problem carrying
out their daily activities with friends of other races. However, they prefer to live together
with friends of the same race. This is mostly due to people who belong to the same group
may have positive and favourable evaluations and attributions of themselves as members
of the in-group and conversely, less favourable evaluations and attributions of the out-
group. Students may feel more at ease to speak the same language and do the same things
that are common among the same race. For example, Malay students prefer to live with
other Malay students as they would not have to worry that their prayer times might cause
discomfort to their roommates of different races. While for Chinese students, living with
fellow Chinese students allows them to partake of their non-kosher or non-halal food
which would likely bring discomfort to their Malay friends.
The investigation results of perceptions of students towards friends of different races in
the Section A of the questionnaire allowed the researcher to conclude that students of
different races need to first understand their identity/culture well and at the same time try
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0
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Living with other races Living with same race
Nu
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Living with Friends of Differnt or Same Race
Yes
No
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to understand the culture of other races. This could avoid us from dialogue with other
before knowing ourselves well and as well not to judge other without trying to understand
the culture of other races. Besides, although most of the students are aware of the basic
characteristics or sensitive aspects of other races, a balance of tolerance is still needed
when they live together or do their daily activities together so that we do not and will not
unconsciously offend others. Tolerance is supposed to be a two way street. The
differences and traditions must not divide us but rather enrich our diversity and respect
for one another.
4.2 PROMOTING NATIONAL UNITY – EFFORTS & ACHIEVEMENTS
Post May 13, 1969, the National Unity Council was established in 1971 where the
members were appointed by the Prime Minister. A special provision was made in the
Emergency (Essential powers) Ordinance, 1969 which was gazetted on June 28, 1971.
The main objective was to discuss matters pertaining to national unity. The Council had
the power to establish various working committees including an advisory panel. Members
of the advisory panel were tasked to undertake research and studies on specific aspects
and advise the Prime Minister on the appropriate steps to take.
The Ordinance was amended to make a distinction between Council and Advisory panel
by remaining them as the National Unity Advisory Council and the Research Advisory
Panel on National Unity.
What is very significant in the post May 13 period is the legislative and institutional
support extended to ensure that national unity is really strengthened in Malaysia. Tun Haji
Abdul Razak as Director of Operations ensured that national unity had a priority in the
government’s agenda for nation building.
85
In 1972, the Ministry for National Unity was established but was converted into a
department and placed under the Prime Minister’s Department in 1974. The Council for
National Unity was then renamed the National Unity Board and by 1983 the Board was
renamed National Unity Advisory Panel.
The panel’s name and role remained the same. The department became the Ministry for
National Unity and Social Development in 1990, later placed under the Ministry of
Culture, Art and Heritage but subsequently became a department again in the Prime
Minister’s Department in 2009. With the appointment of Tan Sri Dr. Koh Tsu Koon as
Minister in-charge for national unity in 2009, the focus of the National Unity Department
shifted and theme of national unity became one aspect of the broader thrust of government
intensions.
In the interview session with the national unity expert, the expert defined national unity
as a social situation wherein the citizens consisting of diverse ethnic groups and religious
beliefs co-exist peacefully as one united Malaysian Nation in accordance with our Rukun
Negara and Federal Constitution. To date, there have been many activities or efforts that
have been carried out by various parties aiming at promoting national unity at the different
levels. Most of the activities/programmes co-organized by JPNIN & MoHE aims at
promoting national unity are mostly based on the philosophy behind (strengthening,
knowledge, understanding & practice) the Rukun Negara. The efforts of promoting the
philosophy behind the Rukun Negara are usually done at the university level through the
Secretariat of Rukun Negara (SRN).
86
Until December 2011, a total of 129 Higher Education Institutions (122 Public Higher
Education Institutions and 7 Private Higher Education Institutions) have established the
SRN. Various programmes have been planned and organized to instil the spirit of a loving
country and to foster the understanding of the Rukun Negara. In each of the programmes,
various approaches have been taken to explain the principles/philosophy behind the
Rukun Negara in order to provide a clearer understanding to the participants involved.
Since the establishment of the Public Higher Education Institutions’ SRN, a total of 35
activities have been carried out with the aim of strengthening national unity and
integration among university students of different races.
Based on the feedback/evaluation of the implemented programmes from the students,
results showed that 80% of the organized programmes achieved the objective that is to
strengthen national unity among the participants. One of the most critical challenges in
implementing the programmes is to get the involvement of various ethnic groups,
especially the non-Malay students. In order to ensure the participation of students of
various races, JPNIN has to set a condition in which there must be multi-ethnic
participation such as in the Unity Debate Competition among the Higher Education
Institutions (HEI). However, according to the national unity expert, to date, JPNIN has
never organized any such activities/programmes in University of Malaya before.
Section B of the questionnaire is designed to investigate their understanding and
standpoint on national unity. Results from quantitative data showed that majority of the
respondents (82.9%) understood the meaning of national unity. It is noted that 7.6% and
9.5% of respondents do not understand or are oblivious of the meaning of national unity,
respectively. Understanding of National Unity among the respondents is shown next page
in Figure 4.3.
87
Figure 4.3: Understanding of National Unity among the respondents
Almost all of the respondents (99%) are aware that national unity plays an important role
at the national level in Malaysia. Only four (4) university students do not care about
national unity (1%). Meanwhile, 97.2% of the total respondents agreed that national unity
is important at the university level. The respondents’ view on the importance of National
Unity at the national level and university level are shown below in Figure 4.4.
Figure 4.4: The importance of National Unity at national level and university level
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3240
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Understand Do Not Understand Do Not Care
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Understanding of National Unity
352
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64
144
0 44 8
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National level University level
Nu
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Importance of National Unity
Yes, very important
Yes, important
No, not important
I do not care
88
More than 86% of the total respondents agreed that they learned about national unity
during primary and secondary school level. Awareness was further strengthened via mass
media especially from advertisements on television. University has been ranked as the 3rd
source of awareness which indicates that government’s efforts to promote national unity
are mostly via education and mass media. Meanwhile, other sources such as family and
friends, neighbours, religion and the internet have been rated lower. This indicates that
efforts to promote national unity are mostly done at the government level and it seems
that national unity has not been an interest of Malaysians in their daily lives. The main
sources that create awareness on national unity in order of ranking are shown below in
Figure 4.5.
Figure 4.5: The main sources that create awareness on national unity according to
ranking
When respondents were requested to rate which is the most important key player or area
where national unity should be nurtured, the data showed that most of the respondents
agreed that national unity should first be nurtured in the heart of each and every one before
one tries to promote the importance of national unity at the societal level. The spirit of
national unity should be cultivated among all deep in the heart as earlier as possible in
0 1 2 3 4 5 6 7 8 9 10
School
Mass Media
University
Parents
Peers/Friends
Internet
Religion
Neighbours
Siblings
Rating: 1 (Lowest) --> 9 (Highest)
Sele
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So
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89
their childhood education as the initial practice to nurture national unity then only one
could have such passion to promote the importance of national unity. Respondents have
also rated the government/government sectors as the next platform where the awareness
of national unity should be nurtured followed by the education system. Universities have
been rated as the least important key player to promote national unity. Respondents
agreed that since the day they entered the university, they are mature enough to think and
make decision on most of the matters. Thus, they are less likely to be influenced or
attracted by activities aimed to promote the importance of national unity as many of them
spend most of their time trying to achieve better academic results. The ratings of the
important & necessity of national unity awareness at the different levels are shown below
in Figure 4.6.
Figure 4.6: Ratings of the important & necessity of national unity awareness at the
different levels
However, majority of the respondents (91.4%) agreed that the spirit of national unity
exists among students at the university level. Figure 4.7 next page shows the respondents’
view on the existence of national unity among the students in the university.
0 1 2 3 4 5 6 7 8
Individual
Childhood Education
Government
Secondary School
Family
Primary School
University
Rating: 1 (Lowest) --> 7 (Highest)
Sele
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d A
reas
90
Figure 4.7: Respondents’ view on the existence of national unity among the students in
the university
The collected data which showed that more than 55% of respondents are not involved/do
not care or have never heard about activities that are aimed at promoting national unity
within the university also proven that many of the university students spend most of their
time trying to achieve better academic results. Figure 4.8 below shows the respondents’
response towards activities related to national unity in the university
Figure 4.8: Respondents’ response towards activities related to national unity in the
university
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Yes, it does exist No, it does not exist
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Existence of National Unity at the University Level
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Yes No
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Response Towards Activities Related to National Unity
I do not care
No, I am not interested
Yes, I am interested
91
Respondents were also required to rate the impact of activities/programme/teaching and
learning in promoting national unity at the university level in the questionnaire. Based on
the results, students felt that efforts of promoting national unity via activities/programmes
have more impact on them compared to teaching and learning. This indicates that the
focus on teaching and learning for example via the TITAS and Ethnic Relations subjects
is not enough. The respondents preferred activities/programmes such as seminar, public
lecture, dialogue, roundtable discussion, and conference on promoting national unity.
Besides that, publicity or more advertising on those activities as well as the Secretariat of
Rukun Negara (SRN) should be arranged so that more students are aware of those
activities/programmes. The effectiveness of activities/programmes versus teaching and
learning in promoting national unity are shown in Figure 4.9 below.
Figure 4.9: Activities/programmes versus teaching and learning to promote national
unity
In the interview session with ethnic relations expert, he shared that the term national unity
is a very big concept. Firstly, national unity is an ideal condition in which Malaysia or
Malaysians are trying to achieve and the best alternative word/term for national unity is
420
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16
44
192
124
44
0
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Very noteffective
NotEffective
Moderate Effective VeryEffective
Nu
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Effectiveness of Activities/Programmes versus Teaching & Learning
Activities/Programmes
Teaching & Learning
92
multi-racial harmonious. Recently, the government has even used the term 1Malaysia to
promote national unity. The expert further explained that the Malaysian government is
not practicing the assimilation approach as the end result would be the different/minority
groups losing their culture. Furthermore, the assimilation approach is very hard to
implement as culture is not something that will be easily forgotten. Therefore, what the
government is trying to achieve is a certain level of tolerance and mutual respect for some
reasons mainly economic development and security, so that people could preserve their
own cultural perspectives and practices.
The above analysis summarises that nation building is essential to national unity which
lies at the heart of what Malaysia was, is and will be. National unity has been, and remains
to be at the heart of all Malaysians’ endeavour for peace. National unity has also been one
of the fundamental themes for nation building since the independence of Malaya followed
by the formation of Malaysia on September 16, 1963. Policy makers always take national
unity or ethnics harmonious into considerations during the policy making process. The
government has made a lot of effort, especially the JPNIN, to promote and nurture
national unity not only at the national level but also at the university level. However,
national unity can only be achieved if all the involved stakeholders, from policy makers
to individuals, must be receptive and contribute to the effort of achieving national unity.
Although many activities/programmes have been organised to nurture national unity,
responses show that students are not inclined to participate in the activities/programmes
as students feel that the time is better spent on achieving academic excellence, majority
of the respondents still agreed that national unity is very important and needed not just to
be publicised at the general level but also at the university level.
93
4.3 PROMOTING NATIONAL UNITY – CHALLENGES & RESOLUTIONS
The national unity expert identified three (3) factors as the main challenges of promoting
national unity at the university level. Firstly, students are more in favour of carrying out
activities with the same ethnic group rather than with other ethnic groups. The same
preference applies to hostel accommodation as well. Secondly, the lack of interest and
awareness on the importance of national unity by the managerial level of Public Higher
Education Institutions (HEI) results in the efforts of promoting national unity to be
neglected. Lastly, globalisation and the ease of access to online resources have further
complicated the efforts of promoting national unity. Online resources that have not been
verified of its authenticity or wrongly spread may cause conflict among students.
According to ethnic relations expert, the main obstacle to promote national unity in
Malaysia today is the weakness in the execution of the plans and activities. More often
than not, what is executed or practised is not as what was proposed. While most of the
time, policies on promoting national unity introduced are good, the execution of these
policies have been disappointing as seen in the national schools in Malaysia. In reality,
ethnic polarisation during student intake goes against the national unity objectives. Some
schools that lean towards becoming an Islamic oriented school, end up making non-
Muslim students uncomfortable and thus request for a transfer.
Additionally, the national schools’ qualities have also been declining. Today, the situation
for national schools is like moving backward since it has deviated from its initial aim is
to gather students from different races to study under one roof.
Nowadays, many Malay parents send their children to vernacular schools like Chinese
schools. While the percentage is not big in comparison to the Malay population, it has
94
increased substantially over the years. 30 years ago, it was unheard of Malay parents
sending their children to a Chinese school. Vernacular schools have happened to be able
to gather more and more students from difference races to study in the same school.
Although it happens in the opposite way, the impacts are good and vernacular schools
seem to be more like national schools with a diversity of students from different races.
Polarisation is not just happening in primary and secondary schools, it is also happening
in universities. Some universities in Malaysia like University Technology MARA
(UiTM), only accept students of a certain race. He further explained that while it is not
wrong to promote Malay Studies in universities, universities as institutions that
disseminate knowledge should not be limited to students of a particular race.
Besides that, ethnic relations expert also further explained that a university’s top
management should have a clear policy that the role of university is not just about chasing
university world ranking. Publication is not as important as human development. Students
are the main client/stakeholder in the university and the main aim of education is to
educate and prepare students academically and mentally for the working world. More
dialogue as in “real” dialogue should be greatly promoted among the lecturers and the
students especially in the Ethnic Relations subject. As a lecturer, his/her job is not about
transferring knowledge, but being neutral and equipping students with broader mind-set,
i.e. to think and discuss. This way, the lecturer will not be perceived as being bias to a
certain ethnic group.
Unfortunately, the curricula introduced at the university level have not been good
exposure for students to learn about either civilisation or ethnic relations. Most of the
curricula tend to be more Islamic. All subjects taught at the school and university level
95
should emphasize and relate to all ethnic groups. During the teaching and learning
sessions, contributions from all civilizations should be acknowledged. For example, in a
science subject, contributions from all civilizations ranging from Indian Science, Malay
Science to Chinese Science should be included in the teaching module. This will equip
students who graduate from Malaysia with the understanding about all civilisations. As
to the current education policy, even the Malays do not understand their own civilisations.
For example, currently, Malay students are not able to recite one of their traditional poetry.
As we move towards peaceful co-existence or ethnic co-existence, one should be able to
quote the poem, philosophy, religion and etc. of other races. These are common values
that should be shared between today’s youth.
He also mentioned that national unity is very important to overcome conflicts.
Concurrently, it is important for the citizens not be influenced by politicians especially
on issues related to ethnic relations. True national unity is achieved when society is not
able to be influenced. Singapore is a good example where religious leaders can gather
together despite their different faiths.
Results from quantitative data also showed that more than 80% of the respondents are
sure that there are issues/challenges in promoting national unity among the university
students. Figure 4.10 next page shows the respondents’ view on the presence of
issues/challenges in promoting national unity to students at the university level.
96
Figure 4.10: Respondents’ view on the presence of issues/challenges in promoting
national unity to students at the university level
Majority of the respondents agreed that the main challenge of promoting national unity
at the university level is getting the students’ attention and interest in the importance of
national unity and activities related to national unity. Students enter university to obtain
a degree in order to secure a good job in the near future. Thus, spending more time and
working harder to obtain good academic results is more important than learning or
promoting national unity. Besides, the lack of interest among the university’s managerial
level as well as among the lecturers further compounds the challenge. Most of the
universities’ missions/main focuses are on the marketability of graduates and academic
for higher ranking, but not on national unity. The ranking of main challenges/obstacles in
promoting national unity at the university level are shown next page in Figure 4.11.
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350
400
Yes, there is No, there isn't I do not care
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Presence of Issues/Challenges in Promoting National Unity
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Figure 4.11: Ranking of main challenges/obstacles in promoting national unity at the
university level
The above analysis summarised that the main challenges of nurturing national unity at
the university level is that, students are more in favour of doing their daily activities with
friends from the same ethnics group than with other ethnic group. Besides, the lack of
interest and alertness on the importance of national unity by the managerial level of
university that mainly focuses on academic performances also caused the efforts of
promoting national unity to be neglected.
Majority of the respondents agreed that national unity is important, yet at the same time,
they also felt that the environment in the university is not keen to promote national unity
rather is it more towards encouraging students to obtain a better academic result.
Although national unity has been one of the focal points in the education policy, in reality,
this has been overshadowed by Malaysia’s dream to promote Malaysia as one of the best
education hubs around the world. University of Malaya, for example, has been placing
more efforts and emphasis on improving its academic performance for a better placement
0 1 2 3 4 5 6 7
Interest of students
Mission of university
Interest of university's manageriallevel/lecturers
Publicity on activities/programmes
Policy of higher education
Others
Rating: 1 (Lowest) --> 6 (Highest)
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in university world ranking and this has caused the nurturing of national unity to be
neglected.
In order for national unity to be nurtured, leaders need to be neutral, open-minded, willing
to listen, understanding and tolerant before trying to promote national unity to others. If
a university’s management is keen on promoting and nurturing national unity among the
students, they should first prepare themselves in every aspect by implementing national
unity in their subjects, activities and programmes. Lecturers should also be sensitive to
the different culture and traditions of different ethnic groups and be neutral in their
teachings.
4.4 PROMOTING NATIONAL UNITY – DIALOGUE AS A WAY FORWARD
According to ethnic relations expert, dialogue is not just a way of communication but
plays a more important role in conveying the information and discussion of two or more
parties. Dialogue is defined as “a discussion with the groups/people whose thought differ
from ours”. The main objective is to learn from others whom may have a new and
different way of thinking. In a dialogue, all parties must try to listen to the others with
empathy in order to understand their position/thinking as accurate as possible." Results
from the quantitative data showed that more than half of the students (56.2%) do not
understand the true meaning of dialogue. Respondents’ understanding of the true meaning
of dialogue is shown next page in Figure 4.12.
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Figure 4.12: Understanding of the true meaning of dialogue
However, more than 80% of the respondents acknowledged the importance of dialogue
as one of the mechanism to promote world peace and national unity. Figure 4.13 below
shows the respondents view on the importance of dialogue.
Figure 4.13: The importance of dialogue
When respondents were requested to rate the importance & necessity of dialogue, data
showed that most of the respondents agreed that the practices of dialogue is important to
184
236
0
50
100
150
200
250
Yes, I understand No, I don't understand
Nu
mb
er
of
Re
spo
nd
en
ts
Understanding of the True Meaning of Dialogue
188
152
4
76
0
20
40
60
80
100
120
140
160
180
200
Yes, very important Yes, important No, not important I do not care
Nu
mb
er
of
Re
spo
nd
en
ts
Importance of Dialogue
100
promote and sustain world peace, this is then followed by promoting and nurture national
unity, avoid conflicts, understand differences, understand sameness. Majority of the
respondents agreed that the practice of dialogue carries a more important role than simply
just a way of communication. The ranking of the importance & necessity of dialogue are
shown in Figure 4.14 below.
Figure 4.14: Ranking of the importance and necessity of dialogue
The national unity expert also mentioned that dialogue can be used as a mechanism to
build unity, for example discussions on sensitive issues such as issues related to religion.
Social cohesiveness for religion is also very important in nurturing unity which can be
done via closed discussion in a dialogue session.
The above analysis suggests that dialogue is very important and can be a very good
mechanism for nurturing national unity. Dialogue is no longer just a communication tool
to achieve a consensus decision; instead it is a way to understand differences and
sameness amongst society thus sustaining peace and national unity in Malaysia. This also
indicates that there is a possibility that dialogue could be used as a way to build national
unity by understanding the needs of each different ethnic group, resolving conflicts, and
0 1 2 3 4 5 6 7 8
World Peace
National Unity
Avoid Conflicts
Understanding Differences
Understanding Sameness
Just one of the ways to communicate
Others
Rating: 1 (Lowest) --> 7 (Highest)
Imp
ort
ance
of
Dia
logu
e
101
fostering national unity among students at the university level. However, true dialogue
needs to be promoted and practiced by each and everyone around the world. To practice
dialogue is to constantly tell oneself to listen first and listen calmly and mindfully. One
should not make any judgment on what the other is saying instead one should try to
understand the other.
As proposed by Leonard Swidler, the practice of dialogue allows us to learn from each
other. Before entering into dialogue, there should be a preparation phase when
participants try to understand the meaning of dialogue and prepare themselves. He
suggests the following attitudes before entering into dialogue (Arya, 2015).
1. Be open-minded to learn, to grow, to change and eventually to act together on
agreed activities.
2. Be interactive and avoid domination or the thinking such as ‘I am better' or ‘my
faith is more perfect than yours'
3. Be truthful and sincere without lazy tolerance to wrong principles
4. Show trust and respect without hidden agenda
5. Distinguish the conversation at principle level from that at practical level and keep
the conversation at the same level
6. Express clearly one own position or belief while showing the readiness to listen
and understand other's position
7. Listen first and avoid prejudgment on other's position or belief
8. Prepare to change when the change is mutually beneficial. Seek win-win
conversion not win-over conversion
9. Be self-critical in a constructive way
102
4.5 CONCLUSION
As a conclusion, there have been many activities/programmes to promote national unity
by the JPNIN at the university level. Based on the feedback/evaluation of the
implemented programmes by the respondents, 80% of the organized programmes
achieved its objective which is to strengthen unity among the participants. However, both
the respondents and experts of ethnic relations in the country felt that the
activities/programmes to promote national unity have not been effectively executed due
to the main challenges that the efforts of promoting national unity have not been highly
accepted or recognized by most of the stakeholders in the university. The university’s
managerial level, lecturers and students would prefer to put in more efforts in improving
academic performances for a better placement of university world ranking as well as for
a better academic result for their bachelor degree in order to secure a good job in the
future. UNESCO has been employing dialogue extensively as an important tool in
fostering mutual understanding, self-expression, peace and reconciliation. Results also
showed that it is possible to implement or practice dialogue as a way to foster national
unity at the university level. Dialogue should be practiced amongst all at the university
level in order to avoid conflicts, understand differences and sameness.
However, dialogue literally is not just a conversation. Dialogue should also be understood
as it also facilitating the internal conversation within individual. When we are reading
about other civilisations or other religions, dialogues are going on within ourselves.
Besides, we should also bring civilizational dialogue into university’s curricula by
discussing the contacts between the civilisations and contribution of different civilisations,
so that all students could see the greatness of each civilisation and everybody in the class
would see the lecturer is not biased towards one ethnic group or other ethnic group.
National unity is thus also important to prevent people from being mobilized by others.
103
Government (bureaucrats), politicians and religious leaders as the nation’s leaders also
played an important role, not just in the policy making, but as a role model to all the
citizens. Last but least, national unity is not just about eating-and-living-together-in-
difference, but real national unity is achieved when Malaysians doing it themselves for
and with each other without directives or incentives from anyone especially from the state.
104
Chapter 5
105
CHAPTER 5: CONCLUSION
5.0 INTRODUCTION
This chapter concludes the study by focusing on the research objectives once again and
offering suggestions for future areas of research based on the results obtained from this
study.
5.1 CONCLUDING REMARKS
As a conclusion, the findings of this study do support the hypotheses and has fulfilled
the objectives that is, 1) To explore the achievements/activities aimed to promote national
unity organized by the JPNIN in universities, 2) To explore the different perspectives –
University of Malaya students and experts of ethnic relations in the country on issues
related to national unity at university level, 3) To identify the challenges of nurturing
national unity at university level and 4) To examine the possibility of
implementing/practicing dialogue programme as a way to foster national unity at
university level.
Based on JPNIN’s survey, it is shown that 80% of the organized programmes have
achieved its objective that is to strengthen national unity among the participants. However,
majority of the university (UM) students seem to be not interested or even care of
participating in activities that are aimed at promoting national unity within the university.
Many of the university students would rather spend most of their time trying to achieve
better academic results than participating in curricula activities.
The government’s focus should be on the initiatives to promote national unity not just at
the school level but also continuing it at the university level. As history has shown
national unity cannot be cultivated primarily through selective levels/areas and easy
106
access to target groups only. It is suggested that the JPNIN could put in more effective
and efficient efforts to nurture national unity at the university level as based on survey,
there is still a lack of sense of national unity among the university students. The need now
is for the promotion of policies and as well as the execution of it at the university level.
There are also a few challenges during nurturing the sense of national unity among the
university students. The main obstacle to promote national unity in Malaysia today is the
weakness in the execution of the plans and activities. More often than not, what is
executed or practised is not as what was proposed. Besides, the lack of interest on the
importance of national unity by stakeholders like the management, lecturers and students
of the university also resulted in the efforts of promoting national unity to be neglected.
Immediate implementation of a more practical system at the university level for nurturing
national unity should be encouraged. The various activities/programmes and also
teaching and learning process should be made more multi-racial centered in order to
enhance public confidence on the existence of equality. Top management of the university
and lecturers should be role models to students and practice dialogue in their daily
activities so that students are more open minded and ready to openly discuss and
understand other ethnic groups. Initiatives or efforts to promote national unity is not just
about directing students to eat-and-live-together-in-difference, but more practical
initiatives that involved stakeholders, from policy makers to individuals that are able to
stimulate Malaysians to have the sense of national unity for and with each other without
directives or incentives from anyone especially from the state is desperately needed.
The Ministry of Education should also consider removing the policy and practice of
having some public tertiary institutions offer places to only specific ethnic groups.
107
Transparent criteria of admissions should be applicable to all public tertiary institutions
and should be stated out clearly. The criteria should include a weighting for socio-
economic and geographical/regional background to compensate for socio-economic and
geographical/regional disadvantage. The ministry should also consider
introducing/expanding the provision of scholarships for academic excellence, to be
applied to the top applicants/enrolees in selected fields deemed as critical to Malaysia’s
social, cultural and economic needs and future regardless of their ethnicity. All explicit
or implicit quotas especially during the students’ entry to local public university should
be end; as students’ entry to local public university should be based on or should be
entrusted to those qualified regardless of their ethnicity.
Consideration should also be given to the establishment of a special department or agency
to look after the minority groups and to ensure the fair and unbiased implementation of
government programmes. Such an agency should be broad based and include
representatives from the government, interest groups, ethnic minority communities and
NGOs.
Last but not least, the practice of dialogue should be encouraged at all levels as one of the
important way in understanding the differences and different way of thinking of one and
others. Dialogue is no longer just a communication tool to achieve a consensus decision;
instead it is a way to understand differences and sameness amongst society thus sustaining
peace and national unity in Malaysia. This findings of the study also indicates that there
is a possibility that dialogue could be used as a way to build national unity by
understanding the needs of each different ethnic group, resolving conflicts, and fostering
national unity among students at the university level. However, true dialogue needs to be
promoted and practiced by each and everyone around the world.
108
This study serves as a preliminary study on the link between the nurturing the sense of
national unity among the university students and dialogue practices in Malaysia, which
can be a springboard for subsequent researches on these topics. Among the issues that
can be researched and looked upon further are the reasons for the pathetic state of lack of
understanding of not only the students but younger generations in general and the ways
the government and other institutions can help strengthen the understanding of the
importance of dialogue and national unity for a more cohesive Malaysian society.
109
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110
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Appendices
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
APPENDIX I
NATIONAL UNITY AT THE UNIVERSITY LEVEL: AN EXPLORATORY STUDY AT
THE UNIVERSITY OF MALAYA
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
Name of research project National Unity at the University Level: An Exploratory Study at the University of Malaya 1. I agree to fill this questionnaire for the purposes of the research project named
above. 2. The purpose and nature of the questionnaire has been explained to me, and I
have read the research project proposal and/or information sheet as provided by the interviewer.
3. Any questions that I asked about the purpose and nature of the questionnaire and assignment have been answered by the researcher to my satisfaction.
5. I understand that the researcher may wish to pursue publication at a later date and my name will not be used.
Name of interviewee _______________________________________ I/C Number _________________________________ Matric Card No. _________________________________ Signature of interviewee ____________________________________ Date ______________________ 6. I have explained the project and the implications of filling this questionnaire to
the respondents and I believe that the consent is informed and that he/she understands the implications of participation.
Name of researcher ________________________________________ I/C Number ___________________________________ Matric Card No. _________________________________ Signature of researcher _____________________________________
To be filled by researcher
Name
Institusi University of Malaya
Kategori Bachelor/Master/PhD
Year 1/2/3/4/5
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
A. PROFIL RESPONDEN / RESPONDENT PROFILE 1. Saya merupakan seorang pelajar yang mengikuti I am a student pursuing:
Sarjana Muda Tahun 1/2/3/4/5 Bachelor Year 1/2/3/4/5
Sarjana Master
Doktor Falsafah PhD
2. Bangsa / Race:
Melayu Malay Cina Chinese India Indian Lain-lain Others (sila nyatakan / please state: ________________ )
3. Agama / Religion: Sila nyatakan / Please state: ___________________ 4. Jantina / Sex: Lelaki / Male Perempuan / Female
5. Adakah anda mempunyai kawan
yang terdiri daripada kaum yang lain? Do you have friend from other races?
Ya, ada
Yes, I do have Tidak, tiada
No, I don’t have
7. Adakah anda rasa selesa apabila menjamu selera dengan kaum yang lain? Do you feel comfortable of having your meal together with people of different races? Ya, saya rasa selesa
Yes, I feel comfortable Tidak, saya rasa tidak selesa
No, I don’t feel comfortable 9. Adakah anda rasa selesa tinggal
sebilik dengan kaum yang lain? Do you feel comfortable when staying in the same room with people of different races? Ya, saya rasa selesa
Yes, I feel comfortable
6. Anda mempunyai beberapa kawan yang
terdiri daripada kaum yang lain? How many of your friends are from other races? Kurang daripada 10
Less than 10 11 tetapi tidak lebih daripada 20
11 but not more than 20 Lebih daripada 20
More than 20
8. Adakah anda rasa selesa apabila melawat ke rumah kaum yang lain? Do you feel comfortable when visiting people of different races? Ya, saya rasa selesa
Yes, I feel comfortable Tidak, saya rasa tidak selesa
No, I don’t feel comfortable
10. Adakah anda rasa selesa tinggal sebilik dengan kaum yang sama? Do you feel comfortable when staying in the same room with people of same races?
Ya, saya rasa selesa
Yes, I feel comfortable Tidak, saya rasa tidak selesa
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
Tidak, saya rasa tidak selesa No, I don’t feel comfortable
No, I don’t feel comfortable
B. PEMAHAMAN & PEMIKIRAN TENTANG PERPADUAN NEGARA / UNDERSTANDING & THINKING ABOUT NATIONAL UNITY
Jabatan Perpaduan Negara & Integrasi Nasional mentakrifkan perpaduan negara sebagai "satu keadaan di mana semua rakyat dari pelbagai etnik, agama, dan negeri hidup dalam keadaan aman damai di bawah satu kewarganegaraan yang bersatupadu serta memberikan komitmen penuh kepada identiti kebangsaan yang berdasarkan Perlembagaan Persekutuan dan Rukunegara." Department of National Unity and Integration, the Department defines national unity as "a situation in which all citizens from the various ethnic groups, religions, and states live in peace as one united nationality, giving full commitment to national identity based upon the Federal Constitution and the Rukunegara."
11. Adakah anda faham apa yang dimaksudkan dengan perpaduan negara? Do you understand what is mean by national unity?
Ya, saya faham Yes, I understand Tidak, saya tidak faham No, I don’t understand
Saya tidak peduli I do not care
12. Jika jawapan anda di atas ialah “Ya”, sila tuliskan maksud perpaduan negara yang anda fahami:
If your answer to the above question is “Yes”, please write meaning of national unity based on your understanding: ________________________________________________________ ________________________________________________________
13. Tandakan sumber-sumber utama yang mewujudkan kesedaran perpaduan
negara berdasarkan keutamaan ** Tick the main sources that create awareness on national unity according to ranking
**
Media Massa Mass media Sekolah School Universiti University Masjid/Gereja/Rumah berhala Mosque/Church/Temple Internet Internet Rakan Sebaya Peers
Ibubapa Parents Adik-beradik Siblings Jiran tetangga Neighbours Lain-lain Others (Sila nyatakan / Please state:__________________________ )
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
14. Adakah perpaduan negara itu penting? Is National Unity important?
Ya, sangat penting Yes, very important Ya, penting Yes, important
Tidak, tidak penting No, not important Saya tidak peduli I do not care
15. Jika jawapan anda di atas ialah “Ya”, sila nyatakan kepentingan & keperluan
kesedaran perpaduan negara mengikut keutamaan peringkat (1 hingga 7). 1 (untuk paling penting) dan 7 (untuk paling tidak penting)
If your answer to the above question is “Yes”, from the following list, please state the number according to your priority, the importance & necessity of national unity awareness at the different levels. Number 1 for most important and number 7 for least important.
Kanak-kanak Childhood Sekolah Rendah Primary School Sekolah Menengah Secondary School Universiti Universiti
Individu Individual Kerajaan Government Keluarga Family
16. Adakah perpaduan negara itu penting di peringkat universiti? Is National Unity important at the university level?
Ya, sangat penting Yes, very important Ya, penting Yes, important
Tidak, tidak penting No, not important Saya tidak peduli I do not care
17. Adakah perpaduan Negara wujud di kalangan pelajar di peringkat universiti? Does National Unity exist among students at the university level?
Ya, wujud Yes, it does
Tidak, tidak wujud No, it doesn’t
18. Sila nyatakan kenapa anda memilih jawapan di atas.
Please state the reason of choosing the above answer. ________________________________________________________ ________________________________________________________ ________________________________________________________ ________________________________________________________
C. AKTIVITI-AKTIVITI YANG BERKAITAN DENGAN PERPADUAN NEGARA ACTIVITIES THAT ARE RELATED TO NATIONAL UNITY
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
19. Adakah anda sedia maklum/terlibat dengan aktiviti-aktiviti berkaitan dengan
perpaduan negara yang diadakan di peringkat Pengajian Tinggi? Are you notice/involve in any activities related to national unity at the Higher
Education Level?
Ya, saya sedia maklum/pernah Yes, I am Tidak, saya tidak sedia
maklum/tidak pernah No, I am not
Saya tidak peduli I do not care
20. Jika jawapan anda di atas ialah “Ya”, sila tuliskan aktiviti-aktiviti yang anda
sedia maklum/pernah terlibat: If your answer to the above question is “Yes”, please write the activities that you are noticed/involved in: ________________________________________________________ ________________________________________________________ ________________________________________________________ ________________________________________________________
21. Jika jawapan anda di soalan 12 ialah “Tidak”, sila tuliskan sebab anda tidak
sedia maklum/tidak pernah/tidak peduli tentang aktiviti-aktiviti berkaitan dengan perpaduan negara:
If your answer to the question 12 is “No”, please state the reason of not notice/not involve/do not care of the activities related to national unity: ________________________________________________________ ________________________________________________________ ________________________________________________________ ________________________________________________________
D. CABARAN KEPADA PERPADUAN NEGARA DI UNIVERSITI/ CHALLENGES IN PROMOTING NATIONAL UNITY AT THE UNIVERSITY LEVEL
22. Dalam skala 1 – 5, sila tandakan sejauh manakah impak
aktiviti/program/pengajaran & pembelajaran dalam mewar-warkan perpaduan negara di peringkat university telah mempengaruhi anda
In a scale of 1 – 5, please state how far is the impact of activities/programme/teachinig & learning of promoting national unity at the university level has affected you.
a. Aktiviti-aktiviti/Program*** Activities/Programmes***
b. Pengajaran dan Pembelajaran**** Teaching & Learning****
1 = Paling tidak berkesan / Most not effective
5 = Paling berkesan / Most effective
1
1
2
2
3 4 5
3 5 4 2 1
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
*** Konferens/Seminar/Bengkel/Syarahan Umum/Aktiviti Kolej Kediaman/Universiti *** Conferences/Seminar/Workshop/Public Lecture/Activities Residential
College/University **** Kursus TITAS/Hubungan Etnik/Perbincangan antara pelajar & pensyarah **** TITAS/Ethnic Relations Courses/Discussions between students & lecturers
23. Adakah wujudnya isu-isu/cabaran mewujudkan perpaduan negara di
kalangan pelajar universiti? Is there any issues/challenges in promoting national unity to students at the
university level?
Ya, ada Yes, there is Tidak, tidak wujud No, there isn’t
Saya tidak peduli I do not care
24. Sila nyatakan cabaran dalam mewar-warkan kepentingan perpaduan negara
di peringkat universiti mengikut keutamaan peringkat (1 hingga 7). 1 (untuk paling utama) dan 7 (untuk paling tidak utama) From the following list, please state the number according to your priority, main challenges/obstacles in promoting national unity at the university level. Number 1 for most critical challenges and number 7 for least critical challenges.
Misi university
The Missions of the University Polisi Pengajian Tinggi
Policy of Higher Education Kurangnya minat di kalangan pelajar universiti
Lack of interest among the university students Kurangnya minat di kalangan pihak pengurusan/pensyarah universiti
Lack of interest among the university’ managerial level/lecturers Kurangnya publisiti tentang aktiviti-aktiviti/program berkaitan perpaduan negara
Lack of publicity on activities/programmes related to national unity Lain-lain
Others (sila nyatakan / please state: ________________ )
E. PANDANGAN MENGENAI DIALOG VIEWS ON DIALOGUE
Pakar dalam Bidang Dialog mentakrifkan dialog sebagai "suatu bicara dengan pihak yang berfikiran berbeza daripada kita. Tujuan utamanya adalah untuk belajar daripada pihak lain suatu cara berfikir yang berlainan dan baru. Di dalam sebuah dialog, semua pihak mesti mendengar dengan perasaaan yang berempati supaya dapat difahami kedudukan pihak yang lain dengan setepat yang mungkin." Expert in the Field of Dialog defines dialogue as "a discussion with the groups/people that have different thought than we are. The main objective is to learn from others whom have a new and different way of thinking. In a dialogue session, all parties must try to listen to the others with empathy in order to understand their position/thinking as accurate as possible."
**Anda boleh tanda lebih dari SATU pilihan **You can tick more than ONE choice
25. Adakah anda faham apa yang dimaksudkan dengan dialog? Do you understand what is mean by dialogue?
Ya, saya faham Yes, I understand Tidak, saya tidak faham No, I don’t understand
Tidak, saya tidak faham No, I don’t understand
Jika jawapan anda di atas ialah “Ya”, sila tuliskan maksud dialog yang anda fahami: If your answer to the above question is “Yes”, please write meaning of dialogue based on your understanding: ________________________________________________________ ________________________________________________________
26. Adakah dialog itu penting? Is dialogue important?
Ya, sangat penting Yes, very important Ya, penting Yes, important
Tidak, tidak penting No, not important Saya tidak peduli I do not care
27. Jika jawapan anda di atas ialah “Ya”, sila nyatakan kepentingan & keperluan
dialog mengikut keutamaan (1 hingga 7). 1 (untuk paling penting) dan 7 (untuk paling tidak penting) If your answer to the above question is “Yes”, from the following list, please state the number according to your priority, the importance & necessity of dialogue. Number 1 for most important and number 7 for least important.
Perpaduan Negara National Unity Keamanan Sedunia World Peace Memahami Perbezaan Understand differences Memahami Persamaan Understand Sameness
Mengelakkan daripada konfliks Avoid Conflict Hanya salah satu cara komunikasi It is just one of the ways to
communicate Lain-lain
Others (sila nyatakan / please state: ________________ )
28. Bagaimanakah dialog boleh digunapakai sebagai salah satu cara untuk
membantu dalam mempromosikan kepentingan perpaduan negara di peringkat universiti. Sila nyatakan. How dialogue could be used as one of the mechanism to promote the importance of national unity at the university level. Please state. ________________________________________________________ ________________________________________________________
---TAMAT---
---END---
APPENDIX II
Interview Consent Form
Name of research project
National Unity at the University Level: An Exploratory Study at the University of
Malaya
1. I agree to be interviewed for the purposes of the research project named above.
2. The purpose and nature of the interview has been explained to me, and I have read
the research project proposal and/or information sheet as provided by the
interviewer.
3. I agree that the interview may be electronically recorded.
4. Any questions that I asked about the purpose and nature of the interview and
assignment have been answered by the researcher to my satisfaction.
5. I understand that the interviewer may wish to pursue publication at a later date
and my name may be used.
Name of interviewee _______________________________________
I/C Number _________________________________
Signature of interviewee ____________________________________
Date ______________________
6. I have explained the project and the implications of being interviewed to the
interviewee and I believe that the consent is informed and that he/she understands the
implications of participation.
Name of interviewer ________________________________________
I/C Number ___________________________________
Signature of interviewer _____________________________________
Date _____________________
APPENDIX III
Transcript of Interview Session with National Unity Expert (NUE)
R = Researcher I = Interviewee
R = Pada pandangan pihak Jabatan Perpaduan Negara dan Integrasi Nasional (JPNIN),
apakah definisi atau maksud Perpaduan Negara?
I = National Unity is a social situation wherein the citizens consisting of diverse ethnic
groups, religious beliefs and regions co-exist peacefully as one united Malaysian
Nation in accordance with our National Ideology (Rukun Negara) and Federal
Constitution.
Source: National Unity Advisory Panel, 1992
R = Sejak penubuhan Jabatan Perpaduan Negara dan Integrasi Nasional (JPNIN),
terdapat berapa dan apakah aktiviti-aktiviti/program-program (dengan objektif untuk
meningkatkan kesedaran kepentingan perpaduan Negara di kalangan pelajar
university) yang telah dianjurkan oleh Jabatan Perpaduan Negara dan Integrasi
Nasional (JPNIN) di peringkat universiti?
I = Jabatan Perpaduan Negara dan Integrasi Nasional (JPNIN) dengan kerjasama
Kementerian Pengajian Tinggi (KPT) mengembeling tenaga bagi melaksanakan
program/aktiviti dalam usaha untuk meningkatkan perpaduan negara melalui aktiviti
yang berteraskan kepada pengukuhan, pengetahuan, pemahaman dan pengamalan
Rukun Negara. Program pengukuhan, pengetahuan, pemahaman dan pengamalan
Rukun Negara diterapkan di peringkat IPT melalui Sekretariat Rukun Negara (SRN).
Sehingga Disember 2011, sebanyak 129 IPT, (122 IPTA dan 7 IPTS) yang telah
menubuhkan SRN. Pelbagai program yang telah dirancang dan dilaksanakan untuk
menyemai rasa cinta akan negara dan memupuk pemahaman dan penghayatan
tentang Rukun Negara. Dalam setiap program, pelbagai pendekatan diambil untuk
menerangkan huraian terhadap prinsip-prinsip Rukun Negara bagi memberi
pemahaman dan penghayatan yang jelas kepada para peserta. Sebanyak 35 aktiviti
yang telah dilaksanakan melibatkan pelajar IPTA sepanjang penubuhan SRN (seperti
dilampiran).Penubuhan SRN ini merupakan satu salah satu usaha untuk
mengukuhkan semangat perpaduan dan integrasi nasional di kalangan pelajar yang
berbilang kaum.
R = Apakah aktiviti-aktiviti/program-program (dengan objektif untuk meningkatkan
kesedaran kepentingan perpaduan Negara di kalangan pelajar university) yang telah
dianjurkan oleh Jabatan Perpaduan Negara dan Integrasi Nasional (JPNIN) dengan
pihak Universiti Malaya?
I = Tiada
R = Berdasarkan maklumbalas hasilan boring soal-selidik yang telah diedarkan,
bagaimana pihak JPNIN menilai tahap kejayaan program-program yang telah
dianjurkan itu? Apakah contoh program-program yang telah dianjurkan di peringkat
universiti?
I = Berdasarkan program-program yang dilaksanakan, 80% program mencapai objektif
untuk mengukuhkan perpaduan dalam kalangan peserta. Halangan yang paling
utama dalam melaksanakan program-program perpaduan adalah penglibatan
pelajar yang berbilang kaum terutama dari kalangan pelajar bukan Melayu.
Sehubungan dengan itu, pelbagai usaha dilaksanakan bagi memastikan penglibatan
mahasiswa/I pelbagai kaum dalam program yang dianjurkan dengan meletakkan
syarat penyertaan mestilah peserta berbilang kaum seperti Pertandingan Debat
Perpaduan Antara IPT.
R = Mengapakan Jabatan Perpaduan Negara dan Integrasi Nasional (JPNIN) merasakan
perpaduan negara itu penting
I = Perpaduan amat penting untuk kesejahteraan dan keharmonian masyarakat dan
Negara. Tanpa perpaduan, kemajuan dan pembangunan Negara tidak akan dapat
dicapai.
R = Apakah kesannya jika tiadanya kesedaran kepentingan perpaduan negara?
I = Bagi Malaysia, dengan masyarakat berbilang kaum dan latar belakang, perpaduan
amat penting dan tanpa perpaduan, negara akan menjadi huru-hara dan tidak
harmoni.
R = Pada pendapat anda, apakah isu-isu yang berkaitan dengan perpaduan negara yang
boleh dilihat di kalangan pelajar universiti?
I = Isu perpaduan di kalangan pelajar IPT adalah pelajar berbilang kaum tidak mahu
tinggal sebilik dan pelajar berbilang kaum hanya akan bergaul pada aktiviti
yangditetapkan oleh university. Bagi aktiviti personal, pelajar lebih suka dan selesa
bersama kaum sendiri.
R = Apakah pandangan/komen anda terhadap isu-isu yang berkaitan dengan perpaduan
negara yang boleh dilihat di kalangan pelajar universiti? Pada pandangan anda,
adakah pelajar universiti kini memandang berat tentang kesedaran kepentingan
perpaduan negara? Mengapa anda berfikiran demikain?
I = Saya berpendapat pelajar IPT kurang menyedari betapa pentingnya perpaduan.
Justeru itu, pelbagai aktiviti berbentuk perpaduan perlu diperbanyakkan terutama
bagi Sekretariat Rukun Negara (SRN). Publisiti mengenai SRN perlu diperluaskan
agar pelajar menyedari perpaduan merupakan agenda penting Negara.
R = Apakah cabaran-cabaran yang menghalang perpaduan negara di peringkat
universiti?
I = Setakat ini, dirasakan tiada halangan untuk mempromosikan perpaduan Negara di
IPT. Namun begitu, sikap kurang peka dan tidak mengambil tahu mengenai
kepentingan perpaduan perlu dipupuk di kalangan pelajar oleh pihak pentadbir IPT
menyebabkan ianya kurang diberi perhatian.
R = Siapakah pihak-pihak utama/penting dalam harus terlibat sama dalam usaha
meningkatkan kesedaran kepentingan perpaduan negara di peringkat univerisiti?
Mengapa?
I = Perpaduan Negara menjadi tanggungjawab semua pihak. Ianya tidak hanya terhad
kepada pihak IPT sahaja. Semua pihak sama ada pihak sekolah, IPT atau agensi
kerajaan dan bukan kerajaan/swasta hendaklah sama-sama mempromosikan
perpaduan di semua peringkat bagi meningkatkan kesedaran masyarakat terutama
generasi muda mengenai kepentingan perpaduan dipelihara.
R = Apakah perbezaan cabaran-cabaran yang menghalang perpaduan negara di
peringkat university berbanding 20 tahun yang lalu dengan sekarang?
I = Cabaran yang paling utama dalam mempromosikan perpaduan berbanding dengan
20 tahun yang lalu adalah globalisasi. Pelajar IPT kini lebih terdedah dengan
maklumat-maklumat media baru (new media) yang amat mudah diperolehi di internet.
Ini merupakan cabaran yang paling berat kerana maklumat media baru ini belum
dipastikan kesahihannya tetapi telah diterima dan dicerna oleh pelajar-pelajar IPT
yang membacanya. Perkara ini amat sukar dikawal kerana setiap pelajar terdedah
dengan maklumat yang hanya dihujung jari mereka.
R = Pada pandangan anda, apakan usaha/program yang boleh dilakukan di peringkat
university untuk meningkatkan kesedaran kepentingan perpaduan negara di kalangan
pelajar universiti?
I = Pada pandangan saya, setiap IPT mempunyai pelbagai persatuan dan pertubuhan
yang mana para pelajarnya terlibat dalam aktiviti secara langsung dan tidak
langsung. Oleh itu, setiap aktviti yang dianjurkan oleh IPT hendaklah mewajibkan
penyertaan pelajar berbilang kaum.
R = Apakah perancangan masa depan pihak Jabatan Perpaduan Negara dan Integrasi
Nasional (JPNIN) untuk meningkatkan lagi kesedaran kepentingan perpaduan
Negara di peringkat universiti?
I = Penubuhan Sekretariat Rukun Negara sebanyak yang boleh di semua IPT merupakan
perancangan JPNIN dalam memupuk perpaduan di kalangan pelajar IPT. Menerusi
SRN, aktiviti yang dijalankan lebih menjurus kepada penerapan dan penghayatan 5
Prinsip Rukun Negara yang menjadi tonggak perpaduan rakyat berbilang kaum di
Negara ini.
R = Pada pandangan anda, apakan definisi “Dialog”?
I = Dialog adalah satu medium perbincangan tertutup yang melibatkan pelbagai pihak.
R = Adakah “Dialog” itu penting sebagai satu mekanisme untuk meningkatkan kesedaran
kepentingan perpaduan negara? Mengapa? Bagaimana?
I = Dialog merupakan kaedah perbincangan yang amat penting untuk membincangkan
isu-isu sensitive yang melibatkan pelbagai kaum yang mana isu-isu tersebut tidak
boleh dibincang secara terbuka.
R = Adakah mungkin untuk melaksanakan/menggunakan dialog sebagai satu cara untuk
meningkatkan kesedaran kepentingan perpaduan negara? Bagaimana?
I = Dialog boleh digunakan sebagai satu kaedah untuk membina perpaduan di mana
perbincangan isu-isu sensitive seperti keagamaan boleh dibincangkan secara dialog.
Kesepaduan social antara agama juga amat penting bagi mengekalkan perpaduan
yang mana perbincangan berdialog secara tertutup dapat membantu meningkatkan
kefahaman antara penganut agama.
R = Adakah dialog digunakan dalam usaha meningkatkan kesedaran kepentingan
perpaduan negara di peringkat universiti?
I = Berdialog dan berforum merupakan kaedah yang selalu digunakan oleh JPNIN
dalam mempromosikan perpaduan terutama di kalangan pelajar IPT seperti
Seminar Jati Diri di kalangan pelajar IPT dan Jawatankuasa Pendidikan di bawah
Panel Perpaduan Negara dan Integrasi Nasional.
---TAMAT---
---END---
APPENDIX IV
Transcript of Interview Session with Ethnic Relations Expert (ERE)
R = Researcher I = Interviewee
R = How do you define national unity especially in the context of Malaysia?
I = National Unity is a big concept. What the government is trying to achieve is
another word for multiracial harmonious society from the very beginning since
independence but they use different term/slogan and now 1Malaysia is the term
they are using now. But what they mean is they are not trying to assimilate
because assimilate mean that different ethnic groups would lose their culture
when you assimilate and of course that cannot be done because it is not somebody
who can forces and to have it as a programme it is politically problematics. But
what they are trying to achieve is a certain level of tolerant and mutual respects so
that people can retain their own cultures and perspectives and practices and at the
same time they can be harmonious relation and I think that’s the role of the
government. And in that sense, I don’t think anybody has any disagreement with
the idea of national unity. The main issue is, are the policies working towards
national unity.
R = In your opinion, what are the challenges or policies that are not working towards
national unity?
I = Let me not say policy, let me say practices. Because sometimes the policies are
good but the practices are not good. Let’s say the school, on paper are national
school, I mean the malay language school, sekolah jenis kebangsaan, but in reality
they don’t function as national school because you have ethnic polarization and I
suppose some of the school has become very Islamic oriented so the non-malays
feel uncomfortable in the school that’s why many people leave the school and this
is the different matter from low standard. The low standard is another problem
and even many malays have left the school and gone to Chinese school. I mean is
not a lot in term of percentage, but is ten of thousand which is quite interesting, 30
years ago, hardly any malay in the Chinese schools but now you have thousands
but that’s a different matter, but actually that is good, but for the wrong reason.
They are going to the Chinese school because the sekolah jenis kebangsaan is a
bad school, but the impact is good and now the school has malays and I suppose
they will learning Chinese also and there will be more interactions and it does a
good thing in a way. But that is unanticipated consequences. The school is one
example. Taking the television programme as well, there are a lot of Chinese
programme, when you look at the advertisement, you find only the Chinese, it is
like it is not Malaysia and you will find it in the indian shows as well, which is not
reality. In reality it is very rare that a Chinese has nothing to do with malays or a
malay has nothing to do with the Indians. It is very rare. It might only happen in
Terengganu or Kelantan. So these shows do not project reality, in fact they project
exclusivity and separate individual community. So that’s another example where
despite the overall policy of 1malaysia, is not reflected in practices. Like
television programming is very polarise and very racialise.
R = So, how about university?
I = Same thing actually. IIUM’s policy is to attract Muslims. I am okay with that as it
doesn’t restrict the entry of non-muslim. For example the Buddhist University, the
Soka University in Japan and also California, it tends to attract more Buddhists.
That is okay, is not a problem. Similarly in Malaysia Chinese Language
University, it would attract more Chinese, is okay, that is not a problem. But when
you are a national state university, then it should not be. For example, MARA,
UiTM, that shouldn’t be the case, you can have a university that you want to
promote Malay culture or malay studies, no problem, but don’t restrict the entry.
Like IIUM, promote Islamic view of thing, is not a problem, but don’t restrict as
they don’t restrict entry of the non-Muslim. But the problem with MARA or
UiTM is that, they have a rule for undergraduate studies, they don’t take non-
Malay, so that is polarizing. The other thing is the university; the curriculums I
think is probably not balance in term of different ethnic group in general which is
quite skewed and tend to be more emphasis on Islam. But even then, in the case of
curriculum, here I am talking about religion as civilisation, as sources of concept
and idea, so in that sense our education is generally neo-centric. So that is also a
problem. If you want to bring about national unity, you can’t bring about national
unity through neo-centric education. The idea of the national unity is that you
want each of the ethnic group to have interest and respect for each other that mean
the education system from school until university must emphasize on the
contribution of all different ethnic group, all different civilisation that represented
by the ethnic group, in our case are islam, Chinese and indian civilisations. So the
education system whether you are studying geography, sociology, economic
whatever it is, all that awareness and knowledge about Islamic science, Chinese
science, Indian science, technology, social thought, philosophy, all that must be
part of the curriculum, not just one course on hubungan etnik. It should be in all of
the classes and courses. So that every Malaysians graduate from the university
will be well verse in the civilisation and culture of the whole country not just
malay knows about malay, Chinese knows about Chinese, but now actually even
the malay doesn’t know about the malay culture, unless you take malay studies.
like for examples, most malays cannot recite on poem from the 16 century poem,
when you go to turkey or iran, every students can recite the poetry of their great
poet. By right every Malaysians graduating from university, malay should be able
to quote some Chinese poetry even though it is not in Chinese, it is not the matter,
he should know some of the great saying, some of the great idea, some of the
great Chinese philosophers or poet, and likewise Chinese students should be able
to quote from malay literature, malay poetry, that is what I mean by national unity
and they are able to see the common value and common idea.
R = Is the effort of promoting national unity, is it mostly would be on paper only by
saying, or is it practicable or is it we have do it as we are having a multi-racial
society or how? Is it necessary and important?
I = it is important because we have seen a lots of the ethnics conflicts in the past few
years
R = what are the reason that trigger ethnics conflicts
I = it is because of politicians because the politicians are able to push people in the
wrong direction. Politicians will always be doing that so we cannot aspect people
will not be influenced by them. That’s why this kind of thing is very important
and we need to strengthen the society because the society cannot be influenced.
That’s why religion leaders should always be close to each other. One of the
Imman in Singapore is very close to some of the other religious leaders, I mean he
got on his handphone he has Christian Bishop, Buddhist leader, they are close to
each other, first thing in basis, they will call each other up and have regular
meeting. That is very important because if we are close to each other, it mean that
we will not be speaking bad thing about each other religions to their own people
and if something bad happens, they won’t allow their people to do something
wrong. For example, stepping on the cow head, throwing the pig head into
mosque, it is the religious leader that will stop that and stop their people from
doing it. That’s why we need them to be close to each other, so that they could
appreciate and respect each other. In Malaysia, I don’t think the Imman has any
relations with other religion
R = taking the university of Malaya as case study and based on my early studies,
almost every university in Malaysia, they don’t put in promoting national unity as
their main mission, their main focus is on how to market their students after
graduate.
I = ya, that is the problem. I have also suspected that lecturers just teach courses like
TITAS and hubungan etnik because they have to and they don’t go in depth into
discussing the important of national unity after I talked with lecturer that teaches
Hubungan Etnik. That’s what I am saying, if they are serious, there are all kind of
programme that which you can work into the curriculum and they are also extra
curriculum, it is something like the cultural exchange programme that I am doing.
But I don’t understand why the current top management said that the exchange
programme should not be 1 week trip; it should be for at least 1 month. But that is
so funny. There are some problems from the way they think and why they have
come out with such strange rules. The programme we have now is even better
than last time because this time we have 8 days in Istanbul and there is a lot of
activities and in facts almost every day there is a lecture and other visits and
meeting with other students. Maybe it is because you need to have ISI publication
in UM.
R = Ya, this is because it is a top down from the government that we need to be in
among the top university in the world in 2017.
I = Publication is very important but we cannot be so rigid about it. You can stress on
publication but you must take care of the students also. And being good in ISI
publication is not going to help the students. You need to have a really strong
programme for the students whatever the field is. But in humanities and social
sciences, it mean a lot of reading and a lot of exposure, not just teaching and
studying in classroom, we also need study trip. That’s why most of all the
university has got global programme where students will do fieldworks or go out,
if not for short study trip, they will go for semester, exchange programme and it is
very important, but the short trips are very useful.
R = is the policy of the government that mould the university to be like that or is it the
students themselves that they don’t think national unity is not able to help them in
surviving in this world?
I = I think is probably both. The students are learning from the professors and the
attitude of the professors. Professors don’t stress this thing in class and worst
thing is professors are caught up in publication and their passion in on publication
and is only about that. So it becomes that going to class is just the matter because
the students have to take the exam and pass the exam and do well in the exam. It
is not so much on forming strong relation with the professors. Actually traditional
education in the Muslim world in China, the teacher and the students always form
close relationship and the students learn not only knowledge but also ethics and
reality, how to respect their teacher and the teacher behave being respectful to the
students. But now it has become the students are clients. The lecturers are
providing service, so it has become very personal. Everybody has to fulfil their
KPI. Students KPI are their grades and our KPI is publication. So the real
meaning of education will suffer, don’t talk about national unity, even just having
a good education for becoming a knowledgeable and civilised person, that will
also suffer. (26:11)
R = In most of the government policies introduced for national development, mostly
they will put in the main objective is to strengthen national unity, but so far, do
you think they understand the real meaning on how to build national unity.
I = No, I don’t think so, what they are trying to do is only provide information on
different ethnic group. (28:43)
R = From my early research, I found out there, youth or students nowadays would
prefer to hang up with people from the same ethnics group and they will not stay
with other ethnics group when there is no incentives to be in the same group.
What do you think the university could do about it?
I = People should be free whether they want to be separated or together with one and
other. There shouldn’t be force. But the way to bring them together naturally and
it is good that they come together on a certain thing naturally and other thing they
prefer to be separated, it is okay. But how to bring them together naturally, I think
is the classroom. In other word, in the classroom, of course I know they all are in
the same class but for them to have meaningful conversation in class, is really
depends on the teacher. If the lecturer can bring topics that of interest to
everybody, let say is the class on economic development, class on religion or
religious fundamentalism or any topic; the lecturer can discuss the issues of
national important and everybody in the class whether malay, Chinese or indian
can see that this is common problem, common issues. For eg. Religion, the
lecturer talks about Muslim or muslimism, talk about Hindra, Christian, or other
religion, and everybody in the class would see that this lecturer as a real
Malaysians. He might be a Malay or he might be a Chinese, but he is not bias, he
is addressing the extremism of all religions. He is talking about the extremism that
comes across all religion. So everybody in the class will feel that they are all
Malaysians discussing the same topic and they will not feel the lecturer is bias
towards one ethnic group or other ethnic group. For economic development,
lecturer can criticise abuse of unity and talk about how non malay are unfairly
treated but he should also talk about the exclusive practice of Chinese in the
private sector which is discriminate again Malays. So again, the students will feel
that this is objectives point of views and the kind of discourse that unite people
and bring them together. But if you have a Chinese lecturer is criticizing malay
for having low capacity or a malay lecturers that keep on talking about Malay
rights, then it divides people. So I believe for any topics or any subjects especially
humanities and social sciences, there are ways that lecturer can bring people
together
R = Do you think the lecturer in university has that kind of awareness (32:40)
I = We don’t have good lecturer. That is the problem. But this is something that can
only be solved through proper administration. We got to hire the right people. I
am not saying that we should shack everybody. But gradually, improve the
standard by bringing in the right people. Then the one who are here and not that
good, of course we let them finish their term and let them retire, and don’t kick
people out. But at the same time, hire new people make sure they are very high
standard. So, this is an example if you want to do national unity, you must have
good curriculum, there must be a good teaching and good teacher. If you want
have good teacher, you must have a proper administrative system which proper
functioning bureaucracy with high standard. We often heard a lot of slogan like
kecemerlangan. But Malaysia is like that, not just education, everything in
Malaysia is like that.
R = So, what do you think about those activities that promote in national unity in the
university? What kind of programme you think is good to be practiced?
I = What I would do if I was the Vice Chancellor, I would make a policy where every
UM student has to have experience abroad. It could be one week study trip; it
could be one month or one semester. But every student must have some
experience either study abroad or study trip or something. Abroad meaning it
could be anywhere, it could even be in the region in fact I would really encourage
student to study trip to the country in the regions like Singapore, Thailand,
Indonesia, Phillipines… and then of course other part of the world. Because that
also will give them an appreciation for all the culture and they will also look at
their own society because they become more aware on their own society when
they go out.
R = The youth nowadays is facing globalisation that they can know each other easily
via the internet but that is not just about knowing the historical or culture of
different ethnics groups, as there are still a lot of stereotype. So, in your opinion
who is the key player or who are responsible for this kind of situation or who is
the most important person that should take lead of promoting national unity in
general?
I = The Prime Minister because I think if we have a good prime minister with solid
cabinet, do Malaysians actually think that the ministers are solid? Whether finance
or education or whatever it is, do you consider our ministers are very expert in
that field? Do we ever think our ministry runs very well with efficiency and
accountability? Hard to say even one ministry is like that. If the ministry runs very
well according to the bureaucratic norms that means no politicizing as it is, that
will then translated to the policy and administrative of the country for each area of
life under each ministry. For example, education, then depoliticizing at the state
and at the ministerial level, we also translate the depoliticizing of ethnicity at the
school level. Once you depoliticizing, we will hire people with better quality,
people will be promoted according to merit, there will be more incentive to teach
and people will be rewarded according to how long they teach and how long they
research and not according to the other criterial. And then things will fall in place
in that way. But the way I see the university now, people have the tendency of
neglecting their students and they are worrying too much about their ISI
publication and also I question the quality of their publication because you can
publish a lot publication as the research might not be significant and they are not
really developing their field. Let say you want to become expert in certain field, it
take years to develop it. And there might be 2 or 3 years they don’t publish
anything, because you are doing the research where you cannot be penalise for not
publishing. For example, one of my areas of expertise is on Ibn Khaldun and I
started publishing some articles from 1991, then I did not do anything. Then year
2006 – 2008, I have several articles, then no more articles until today because I
am working 2 books on Ibn Khaldun. But when you say ISI, I don’t have any ISI
article in the last 3 years, because I have been working on these 2 books but the
end result is I will be seen as the expert of Ibn Khaldun with several articles in the
past with these 2 books. And that’s how you develop expertise and become known.
All the famous scholars in the past, they don’t publish ISI, they spent years doing
research and they don’t publish anything. At the end they come out with some
great works and then the university become recognized.
R = So, based on your response, could I say the Vice Chancellor is the most important
people that should start promoting national unity at the university level?
I = Yes, the Vice Chancellor must have a plan that must be implemented by the right
people. But he must be given the autonomy to do such things.
R = How do you think the Vice Chancellor should make a balance between promoting
national unity and chasing university world ranking?
I = If you create the right academic culture, you don’t put too much question on
people in term of coming out with the numbers, we don’t stress on number of
articles and all that. One shouldn’t be so rigid about ISI. We should encourage
people to publish in good journals, they may not necessary be ISI, at the same
time, they should also encourage people to publish in non-English journal
especially Malay and other languages also. But for Malay journal published in
Malaysia, the university should stress on high standard. That’s mean, they must
do a ranking on Malay journal, so we can say we consider these journals to be
compatible to other international journal and we will consider it as ISI. We talk
about national unity but we are undermining the national language. What we
should do is emphasize international journal but at the same time encourage other
language journal. The government should raise the quality of Malay language so
that they are compatible to international journal.
R = Although the government doesn’t put too much of pressure on the university, do
you think the university in Malaysia in the future will be moving towards
promoting national unity?
I = No, I don’t think so. There is no reason for them to want to do that.
R = Do you think people is considering national unity is important?
I = National unity is important but the politician is able to mobilize people like
PERKASA, they are able to get people out on the street. So, national unity is
important to prevent people from being mobilized by other. If the different
religious leaders are silence, there is no use. They should be actively promoting
national unity, talking about other cultures, other religions, inviting people from
other religion to come to their function. Then the politicians mustn’t interfere. The
situation should be that people of different religion go to each other places of
worship. Mosque should be inviting the non-Muslim to Buka Puasa during
Ramadhan times and that’s the chance for having this kind of national unity and
the other religions also should be doing that.
R = So, how about the role of dialogue in promoting national unity at the university
level?
I = We mustn’t take dialogue literary. Dialogue is conversation. Because if we take it
literary, we are talking about events where everyone come and talk to each other.
Of course that is important and many of the things we are doing here it is like that
and that should be done. But dialogue should also be understood. It is facilitating
the internal conversation within individual. When you are reading about other
civilisations and other religions, a dialogue is going on within yourself. And that’s
why I am talking about curriculum. So, whatever we talk about in term of
dialogue among civilisations, we have to bring it in the curriculum, not talking
about dialogue and curriculum but talking about as I was mentioning earlier all
these different subjects can be discussed in term of contact between the
civilisations and contribution of different civilisation. I always give the examples
of development of Mathematics. We know that there were Indians and Chinese
contributions before the Muslims involved in Mathematics and of course the
Muslims became leader in Mathematics after that. So, all our students should be
told about these things. What are the Chinese contributions to the “zero” and what
are the contributions of Indians or Arabic, so that they can see the greatness of
each civilisation. That’s very important. That’s what I mean by dialogue. In every
subject, we can bring these way of teaching, but it also mean textbooks have to be
rewritten. Not only history, even sciences because we talk about science, we
always talk about the historical background of science which related to
civilizational aspects.
R = Comparing to 10 years ago, how do you see the current scenario on national unity
in Malaysia.
I = I don’t think I can say it is getting easier as it is too short the time frame, but what
I would say is that in the last few years we are experiencing more political liberty
to talk about these thing and what I fear is to compare 10 years ago with now,
there are more people are fed up with the way the government manages the
university. More people are interested to come together to discuss problem and to
show a sense of unity and that happening partly because the political environment
is freer under Abdullah Ahmad Badawi’s leadership. In his time, the media
becomes more open. Even the government’s paper like The Star, we find a lot of
critical stories about corruptions miss-management, ethnics’ issues and that is
even more in the online newspaper. That’s a more liberal atmosphere and that is
good. I think civil society is freer today compared to 10 years ago. The
government may try to pressure and tell people not to do this and that but by laws
or legally, we are certainly freer compared to 10 years ago. We can see it via the
forum, conferences and other activities. When people are doing it a lot, people not
getting afraid, but at the same time it is hope that they don’t fall into the trap of
ethnic conflicts.
R = For the current situation, do you think university can stay alone without following
the policy/guideline from the university?
I = The safer step for the university is to remain out of the politics. Officially students
couldn’t join politics but it was politicize still. For me, it is okay for students to
join politics, but what I am saying is when students join politic, that is politic, it
should not affect the teaching, curriculum, administrative and policy. I think is
healthy for professor, lecturer and students to join politics. But academic affairs
should not be influence by politics. If you allow people to involve in politics, that
is a relief valve for them, it gives them a sense of purpose and leadership, so it is
good. But don’t make your appointment according to politics.
R = Dr., I think that’s all for the interview. Thank you very much.
I = Welcome, it is my pleasure
---TAMAT---
---END---
Statistics
Race GenderFriendOtherR
aces TotalFriendsEatingTogeth
er
N Valid
Missing
420 420 420 420 420 420
0 0 0 0 0 0
Statistics
VisitToOtherStayWithOthe
rRaceStayWithSam
eRace Meaning Sources
N Valid
Missing
420 420 420 420 0 344
0 0 0 0 420 76
Statistics
Mass media School UniversityMosque/Chur
ch/Temple Internet Peers/Friends
N Valid
Missing
344 364 292 156 188 204 220
76 56 128 264 232 216 200
Statistics
Parents Siblings Neighbours Others Important Why
N Valid
Missing
220 116 124 0 420 0 416
200 304 296 420 0 420 4
Statistics
ChildhoodPrimary School
Secondary School University Individual
N Valid
Missing
416 416 416 416 416 416
4 4 4 4 4 4
Statistics
Government FamilyImportantUniv
ersityUnityUniversit
y NoticeInvovle
N Valid
Missing
416 416 420 420 420 0
4 4 0 0 0 420
Page 2
Statistics
ImpactActivities/Prog
rammesTeaching&Lea
rning Issues PriorityMissions of University
N Valid
Missing
0 420 420 420 0 420 420
420 0 0 0 420 0 0
Statistics
Policy of Higher
EducationInterest of Students
Interest of Managerial
Level/Lecturers
Publicity on Activities/Prog
rammes Others
N Valid
Missing
420 420 420 420 420 420
0 0 0 0 0 0
Statistics
UnderstandImportantDial
ogue Necessity National Unity World Peace
N Valid
Missing
420 420 0 340 340 340
0 0 420 80 80 80
Statistics
Understand Differences
Understand Sameness Avoid Conflict
Communication Others
N Valid
Missing
340 340 340 340 340
80 80 80 80 80
Frequency Table
Race
Frequency Percent Valid PercentCumulative
Percent
Valid Malay
Chinese
Indian
Others
Total
276 65.7 65.7 65.7
108 25.7 25.7 91.4
8 1.9 1.9 93.3
28 6.7 6.7 100.0
420 100.0 100.0
Gender
Frequency Percent Valid PercentCumulative
Percent
Valid Male
Female
Total
140 33.3 33.3 33.3
280 66.7 66.7 100.0
420 100.0 100.0
Page 3
FriendOtherRaces
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I do have 420 100.0 100.0 100.0
TotalFriends
Frequency Percent Valid PercentCumulative
Percent
Valid Less than 10
10 but not mroe than 20
More than 20
Total
140 33.3 33.3 33.3
152 36.2 36.2 69.5
128 30.5 30.5 100.0
420 100.0 100.0
EatingTogether
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I feel comfortable
No, I don't feel comfortable
Total
400 95.2 95.2 95.2
20 4.8 4.8 100.0
420 100.0 100.0
VisitToOther
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I feel comfortable
No, I don't feel comfortable
Total
352 83.8 83.8 83.8
68 16.2 16.2 100.0
420 100.0 100.0
StayWithOtherRace
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I feel comfortable
No, I don't feel comfortable
Total
248 59.0 59.0 59.0
172 41.0 41.0 100.0
420 100.0 100.0
StayWithSameRace
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I feel comfortable
No, I don't feel comfortable
Total
372 88.6 88.6 88.6
48 11.4 11.4 100.0
420 100.0 100.0
Page 4
Meaning
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I udnerstand
No, I don't understand
I do not care
Total
348 82.9 82.9 82.9
32 7.6 7.6 90.5
40 9.5 9.5 100.0
420 100.0 100.0
Sources
Frequency Percent
Missing System 420 100.0
Mass media
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
344 81.9 100.0 100.0
76 18.1
420 100.0
School
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
364 86.7 100.0 100.0
56 13.3
420 100.0
University
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
292 69.5 100.0 100.0
128 30.5
420 100.0
Mosque/Church/Temple
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
156 37.1 100.0 100.0
264 62.9
420 100.0
Internet
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
188 44.8 100.0 100.0
232 55.2
420 100.0
Page 5
Peers/Friends
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
204 48.6 100.0 100.0
216 51.4
420 100.0
Parents
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
220 52.4 100.0 100.0
200 47.6
420 100.0
Siblings
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
116 27.6 100.0 100.0
304 72.4
420 100.0
Neighbours
Frequency Percent Valid PercentCumulative
Percent
Valid Yes
Missing System
Total
124 29.5 100.0 100.0
296 70.5
420 100.0
Others
Frequency Percent
Missing System 420 100.0
Important
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, very important
Yes, important
I do not care
Total
352 83.8 83.8 83.8
64 15.2 15.2 99.0
4 1.0 1.0 100.0
420 100.0 100.0
Why
Frequency Percent
Missing System 420 100.0
Page 6
Childhood
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
112 26.7 26.9 26.9
52 12.4 12.5 39.4
52 12.4 12.5 51.9
56 13.3 13.5 65.4
12 2.9 2.9 68.3
20 4.8 4.8 73.1
112 26.7 26.9 100.0
416 99.0 100.0
4 1.0
420 100.0
Primary School
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
12 2.9 2.9 2.9
92 21.9 22.1 25.0
84 20.0 20.2 45.2
80 19.0 19.2 64.4
60 14.3 14.4 78.8
72 17.1 17.3 96.2
16 3.8 3.8 100.0
416 99.0 100.0
4 1.0
420 100.0
Secondary School
Frequency Percent Valid PercentCumulative
Percent
Valid 2
3
4
5
6
7
Total
Missing System
Total
32 7.6 7.7 7.7
108 25.7 26.0 33.7
88 21.0 21.2 54.8
124 29.5 29.8 84.6
52 12.4 12.5 97.1
12 2.9 2.9 100.0
416 99.0 100.0
4 1.0
420 100.0
Page 7
University
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
8 1.9 1.9 1.9
32 7.6 7.7 9.6
40 9.5 9.6 19.2
92 21.9 22.1 41.3
68 16.2 16.3 57.7
120 28.6 28.8 86.5
56 13.3 13.5 100.0
416 99.0 100.0
4 1.0
420 100.0
Individual
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
136 32.4 32.7 32.7
64 15.2 15.4 48.1
28 6.7 6.7 54.8
48 11.4 11.5 66.3
60 14.3 14.4 80.8
48 11.4 11.5 92.3
32 7.6 7.7 100.0
416 99.0 100.0
4 1.0
420 100.0
Government
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
116 27.6 27.9 27.9
56 13.3 13.5 41.3
44 10.5 10.6 51.9
24 5.7 5.8 57.7
28 6.7 6.7 64.4
60 14.3 14.4 78.8
88 21.0 21.2 100.0
416 99.0 100.0
4 1.0
420 100.0
Page 8
Family
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
32 7.6 7.7 7.7
88 21.0 21.2 28.8
60 14.3 14.4 43.3
28 6.7 6.7 50.0
64 15.2 15.4 65.4
44 10.5 10.6 76.0
100 23.8 24.0 100.0
416 99.0 100.0
4 1.0
420 100.0
ImportantUniversity
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, very important
Yes, important
No, not important
I do not care
Total
264 62.9 62.9 62.9
144 34.3 34.3 97.1
4 1.0 1.0 98.1
8 1.9 1.9 100.0
420 100.0 100.0
UnityUniversity
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, it does
No, it doesn't
Total
384 91.4 91.4 91.4
36 8.6 8.6 100.0
420 100.0 100.0
NoticeInvovle
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I am
No, I am not
I do not care
Total
188 44.8 44.8 44.8
184 43.8 43.8 88.6
48 11.4 11.4 100.0
420 100.0 100.0
Impact
Frequency Percent
Missing System 420 100.0
Page 9
Activities/Programmes
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
4 1.0 1.0 1.0
20 4.8 4.8 5.7
188 44.8 44.8 50.5
136 32.4 32.4 82.9
72 17.1 17.1 100.0
420 100.0 100.0
Teaching&Learning
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
16 3.8 3.8 3.8
44 10.5 10.5 14.3
192 45.7 45.7 60.0
124 29.5 29.5 89.5
44 10.5 10.5 100.0
420 100.0 100.0
Issues
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, there is
No, there isn't
I do not care
Total
340 81.0 81.0 81.0
72 17.1 17.1 98.1
8 1.9 1.9 100.0
420 100.0 100.0
Priority
Frequency Percent
Missing System 420 100.0
Missions of University
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
Total
68 16.2 16.2 16.2
52 12.4 12.4 28.6
88 21.0 21.0 49.5
96 22.9 22.9 72.4
112 26.7 26.7 99.0
4 1.0 1.0 100.0
420 100.0 100.0
Page 10
Policy of Higher Education
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
32 7.6 7.6 7.6
56 13.3 13.3 21.0
80 19.0 19.0 40.0
156 37.1 37.1 77.1
96 22.9 22.9 100.0
420 100.0 100.0
Interest of Students
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
224 53.3 53.3 53.3
64 15.2 15.2 68.6
68 16.2 16.2 84.8
40 9.5 9.5 94.3
24 5.7 5.7 100.0
420 100.0 100.0
Interest of Managerial Level/Lecturers
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
Total
52 12.4 12.4 12.4
176 41.9 41.9 54.3
88 21.0 21.0 75.2
64 15.2 15.2 90.5
36 8.6 8.6 99.0
4 1.0 1.0 100.0
420 100.0 100.0
Publicity on Activities/Programmes
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
44 10.5 10.5 10.5
72 17.1 17.1 27.6
92 21.9 21.9 49.5
60 14.3 14.3 63.8
152 36.2 36.2 100.0
420 100.0 100.0
Page 11
Others
Frequency Percent Valid PercentCumulative
Percent
Valid 3
4
6
Total
4 1.0 1.0 1.0
4 1.0 1.0 1.9
412 98.1 98.1 100.0
420 100.0 100.0
Understand
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, I udnerstand
No, I don't understand
Total
184 43.8 43.8 43.8
236 56.2 56.2 100.0
420 100.0 100.0
ImportantDialogue
Frequency Percent Valid PercentCumulative
Percent
Valid Yes, very important
Yes, important
No, not important
I do not care
Total
188 44.8 44.8 44.8
152 36.2 36.2 81.0
4 1.0 1.0 81.9
76 18.1 18.1 100.0
420 100.0 100.0
Necessity
Frequency Percent
Missing System 420 100.0
National Unity
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
Total
Missing System
Total
112 26.7 32.9 32.9
68 16.2 20.0 52.9
36 8.6 10.6 63.5
52 12.4 15.3 78.8
52 12.4 15.3 94.1
20 4.8 5.9 100.0
340 81.0 100.0
80 19.0
420 100.0
Page 12
World Peace
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
Total
Missing System
Total
112 26.7 32.9 32.9
96 22.9 28.2 61.2
36 8.6 10.6 71.8
44 10.5 12.9 84.7
32 7.6 9.4 94.1
20 4.8 5.9 100.0
340 81.0 100.0
80 19.0
420 100.0
Understand Differences
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
Total
Missing System
Total
24 5.7 7.1 7.1
60 14.3 17.6 24.7
116 27.6 34.1 58.8
72 17.1 21.2 80.0
68 16.2 20.0 100.0
340 81.0 100.0
80 19.0
420 100.0
Understand Sameness
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
16 3.8 4.7 4.7
28 6.7 8.2 12.9
64 15.2 18.8 31.8
112 26.7 32.9 64.7
88 21.0 25.9 90.6
28 6.7 8.2 98.8
4 1.0 1.2 100.0
340 81.0 100.0
80 19.0
420 100.0
Page 13
Avoid Conflict
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
Total
Missing System
Total
72 17.1 21.2 21.2
76 18.1 22.4 43.5
68 16.2 20.0 63.5
48 11.4 14.1 77.6
68 16.2 20.0 97.6
8 1.9 2.4 100.0
340 81.0 100.0
80 19.0
420 100.0
Communication
Frequency Percent Valid PercentCumulative
Percent
Valid 1
2
3
4
5
6
7
Total
Missing System
Total
8 1.9 2.4 2.4
8 1.9 2.4 4.7
16 3.8 4.7 9.4
12 2.9 3.5 12.9
32 7.6 9.4 22.4
256 61.0 75.3 97.6
8 1.9 2.4 100.0
340 81.0 100.0
80 19.0
420 100.0
Others
Frequency Percent Valid PercentCumulative
Percent
Valid 3
6
7
Total
Missing System
Total
4 1.0 1.2 1.2
8 1.9 2.4 3.5
328 78.1 96.5 100.0
340 81.0 100.0
80 19.0
420 100.0
Page 14
APPENDIX VI
List of Publications and Papers Presented
1. Chang Lee Wei & Azizan Baharuddin. (2015). National Unity at the Local
University of Malaysia: Dialogue a Way Forward. KATHA. (Resubmitted the
revised manuscript to KATHA)
2. Chang Lee Wei, Azizan Baharuddin & Amran Muhammad. (2013). National Unity
at the University Level: Importance of Civilisational Dialogue and Way Forward.
European Scientific Journal, (4), 173 – 186.
3. Chang Lee Wei, Azizan Baharuddin & Amran Muhammad. (2013, November 10-
12). National Unity at the University Level: Importance of Civilisational Dialogue
and Way Forward. Proceedings: 1st Global Multidisciplinary Conference, 10-12
November 2013: (UNESCO`s World Science Day Celebration). Paper presented at
1st Global Multidisciplinary Conference: (UNESCO`s World Science Day
Celebration), Republic of Macedonia (173-186). Republic of Macedonia: European
Scientific Institute, ESI.
4. Azizan Baharuddin, Raihanah Abdullah & Chang Lee Wei. (2009). Dialogue of
Civilisation: An Islamic Perspective. Journal of Dharma, 24(4), 301-318
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