Report Card Out
Not-So-Rosy Picture on State of Religious Freedom
Political suppression and heavy-handedness are well and alive in Malaysia while ethno-religious polarisation is growing, according to the just-released NECF Malaysia 2008 Religious Liberty Annual Report compiled by the NECF Malaysia Religious Liberty Commission.
The report traces the trends in inter-faith relationships, documents cases of abuses relating to religious freedom, recommends ways to resolve the tension and urges churches to be more involved in matters relating to religious liberty so as to preserve their public space.
The report observes that "while more optimistic Malaysian voters would have expected positive developments due to the outcome of the 12th General Elections, an air of despondency and malaise continues to hang over the country." But what's worse is that "the unwillingness of the ruling Government to be guided and held in check by law, even of accepted interpretations of the Federal Constitution by the highest court in the land, is threatening to cast the entire country into a 'social-political jungle' where the strong take what they can and the weak give what they must," laments the report.
The following is extracted from the conclusion of the report. For the full report, go to the NECF Malaysia website at www.necf.org.my
Over the past few years, the Christian community in Malaysia has been concerned that the religious space to affirm and practise one's religion according to one's own persuasion and ways has been severely affected and reduced. Consequently, religious liberty for all religion, and in particular Christianity, is at stake.
Some have linked this cause to the ruling Government's Islamisation agenda and the power elite within political circles. In this respect, the observation by Salbiah Ahmad is pertinent when she says, "if privileging Islam (and Sunni-Islam) in Article 11 of the chapter on fundamental liberties is part and parcel of 'Islam as the religion of the Federation' in Article 3 to the Constitution, it makes the freedom of religion illusory". 1
The continuing incidents of denial of religious rights, the Islamisation efforts by Islamic authorities and the positions taken by Islamic state proponents highlighted above (in the report) seem to justify the fears and misgivings that religious freedom is merely illusory in Malaysia.
In PR (Pakatan Rakyat)-controlled states, there appears to be an attempt to defend and promote religious freedom and rights. However, doubts remain and indeed questions have been asked whether religious space has actually been liberalised, thus allowing for greater acceptance or is it really constricting.
Several reasons suggest why such doubts exist. Firstly, opposition political parties still do not have full control over state public administration machineries. Executive decisions made may not be carried out or what is carried out may be contrary to the actual executive decisions.
Secondly, the efforts to ensure Constitutionally-guaranteed religious freedoms are often branded as a betrayal of Islam and those attempting to do so are regarded as "un-Islamic" and risk losing political support among Muslims.
Thirdly, opposition parties themselves are divided over what may or may not be done in the name of religious liberty, given the very strong religious proclivities among them. Indeed, on some key issues, there are closer positions between some members of the opposition with the ruling party than among opposition parties.
In short, while the political climate has changed considerably post 8 March 2008, there is no real evidence that religious (and racial) tensions have simmered down. If anything, there seems to be an over-arching strategy of solidifying majority support by adopting a hardline, non-accommodative approach towards those of other religions and races.
One reason for this may be that the minorities' support has shifted to the opposition and since any effort to appease them will be perceived as a compromise that will likely incur the wrath of the dominant community, it would be more effective to employ a strategy of vigorous religious-racial contestation to counter the opposition.
This would make sense as the opposition, reliant on the minorities' support, would be put into a difficult position and forced to give in. Given this scenario, the indications are that the problems of religious liberty have not and will not abate despite the political change. This point has to be made emphatically to the various religious communities so that they are not lulled into a false sense of bliss and security.
In the circumstances, it is of utmost urgency to ensure that no one religion is permitted to dominate another.
To allow this will only bring into reality the view that what is being enforced is the view of an elite of the ruling majority. Abdullah An-Naim warns that this is a "paramount danger" because "they will force others, Muslim as well as non-Muslims, to live by the narrow ideological vision of the elite". 2
With these observations, this Commission therefore calls upon the national Church in Malaysia as the "Body of Christ" to consider and undertake the following actions:
- The Church needs to be informed. Christians cannot be effective until they understand the issues of religious liberty and its implications to the wider society and the nation.
For this purpose, Christians should attend briefings on social-political and human rights issues. Church leaders should also organise talks by believers who understand these important issues so that their congregation may be enlightened.
- The Church must be initiated. More Christians should join political and non-governmental organisations or form voluntary associations of their personal conviction and choice towards public engagements. Numbers do not indicate quality but they should not be underestimated in efforts for concerted actions.
In this respect, the Church should initiate steps to re-visit the idea on the formation and setting up of an Inter-Faith Commission.
Although this idea was mooted before and faced opposition, the benefits for coming together and for concerted actions are obvious.
- The Church must be involved. Christians should be engaged in efforts to address and counter the undermining and erosion of our political and legal order as well as state institutions.
In this respect, Christians should participate in prayer meetings and prayer networks to pray for matters of religious liberty and not just limiting themselves to congregational concerns as part of our intercession before God and be moved to action as the Lord leads and direct.
Not all of us have the same abilities or similar opportunities but each should find his/her calling and in small ways attempt to make a difference in the preservation of our religious space and freedom.
1 Salbiah Ahmad, Malaya: Critical Thoughts on Islam, Rights and Freedom in Malaysia. (Petaling Jaya: SIRD, 2007), 213.
2 Abdullah A. An-Naim, "The Islamic Law on Apostacy and its Modern Applicability: A Case from Sudan". Religion Vol. 16: 197-223 cited in Salbaih Ahmad, Malaya, 206. |
