malaysia - culture & religion
TRANSCRIPT
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Malaysia
Malaysia is a country in the Southeast Asia which consists of 13 states and 3
federal territories. The largest and capital city is Kuala Lumpur. The newly establishedadministrative capital for the Malaysian federal government is utra!aya" other #ey cities
include $eorge Town% &ohir 'ahru% (poh% Kota Kinabalu% Kuching% and Alor Star. Though
separated by the South )hina Sea% the west and east Malaysia share similar landscape
* coastal plains with thic#ly forested mountains and hills. The local weather is e+uatorial
and affected by the annual northeast ,-ctober to ebruary southwest ,April to -ctober/
monsoons.
(ts government is framed under a federal constitutional elective monarchy and
arliamentary democracy similar to the 0estminster arliamentary System% a legacy of
'ritish colonial ruling. The head of state is the ang di2ertuan Agong ,traditionallyreferred to as The King4/% the current is Tuan#u Mi5an 6ainal Abidin while the head of
the government is the rime Minister% and the present is Abdullah Ahmad 'adawi.
resently% Malaysia is regarded as a newly industriali5ed nation. (ts $7 in 899: based
on purchasing power parity is worth appro;imately <3=9 billion% the 8>th largest in the
world. The Malaysian ?inggit% the only legal tender in the country% was an
internationali5ed currency until September of 899@ due to the 1>>: ast Asia inancial
)risis.
The country4s population is composed of various ethnic groups. The Malays and
other bumiputra groups ma#es appro;imately =BC of the population followed byMalaysians of )hinese descent at about 8:.=C% and of (ndian descent at @C. (slam is
the official religion. Almost =1C percent of the population practices (slam" other religions
include 'uddhism% )hristianity% Dinduism% and traditional )hinese religions. Malay and
nglish are the official languages.
The Culture of Malaysia
Culture Name: Malaysian
Al ternative Names: -utsiders often mista#enly refer to things Malaysian as simply
EMalay%E reflecting only one of the ethnic groups in the society. Malaysians refer to their
national culture as kebudayaan Malaysia in the national language.
The country4s culture is a combination of )hinese% (ndian% Thai% and several native
tribes. According to the report of census in 8999% over half of the populations in
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Malaysia are (slam. -ther religions practiced in the country are 'uddhism% )hristianity%
7aoism% Dinduism% Si#hism and Shamanism. The national language of the country is
'ahasa Malaysia. -ther languages practiced in the country are nglish and Malay
slang words% which are spo#en in the urban areas.
)ultures have been meeting and mi;ing in Malaysia since the very beginning of itshistory. More than fifteen hundred years ago a Malay #ingdom in 'u!ang Falley
welcomed traders from )hina and (ndia. 0ith the arrival of gold and sil#s% 'uddhism
and Dinduism also came to Malaysia. A thousand years later% Arab traders arrived in
Malacca and brought with them the principles and practices of (slam. 'y the time the
ortuguese arrived in Malaysia% the empire that they encountered was more
cosmopolitan than their own.
-ne e;ample of the comple;ity with which MalaysiaGs immigrant populations have
contributed to the nationGs culture as a whole is the history of )hinese immigrants. The
first )hinese to settle in the straits% primarily in and around Malacca% gradually adoptedelements of Malaysian culture and intermarried with the Malaysian community. Known
as babas and nonyas% they eventually produced a synthetic set of practices% beliefs% and
arts% combining Malay and )hinese traditions in such a way as to create a new culture.
Later )hinese% coming to e;ploit the tin and rubber booms% have preserved their culture
much more meticulously. A city li#e enang% for e;ample% can often give one the
impression of being in )hina rather than in Malaysia.
Another e;ample of MalaysiaGs e;traordinary cultural e;change the Malay wedding
ceremony% which incorporates elements of the Dindu traditions of southern (ndia" the
bride and groom dress in gorgeous brocades% sit in state% and feed each other yellowrice with hands painted with henna. Muslims have adapted the )hinese custom of
giving little red pac#ets of money ,ang pau/ at festivals to their own needs" the pac#ets
given on Muslim holidays are green and have Arab writing on them.
MalaysiaGs cultural mosaic is mar#ed by many different cultures% but several in particular
have had especially lasting influence on the country. )hief among these is the ancient
Malay culture% and the cultures of MalaysiaGs two most prominent trading partners
throughout history22the )hinese% and the (ndians. These three groups are !oined by a
di55ying array of indigenous tribes% many of which live in the forests and coastal areas
of 'orneo. Although each of these cultures has vigorously maintained its traditions andcommunity structures% they have also blended together to create contemporary
MalaysiaGs uni+uely diverse heritage.
The usual handicrafts of the country are the te;tiles% which are natural fiber produced by
the unan tribes% woodcarvings% patterned mats% bas#etwor# and bati# cloth. E'ati#E is
the traditional formal attire of the Malay male and E'a!u KebayaE for female. Malaysian
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music is greatly influenced by (slamic and )hinese styles. (t is based on the drum
,gendang/ and other instruments li#e gongs% flutes and trumpets. Some of the traditional
dance was originated by (ndian% ortuguese and Thai.
Ethnic Groups
Malaysia is a multi*ethnic% multicultural% and multilingual society% and the many ethnic
groups in Malaysia maintain separate cultural identities. The society of Malaysia has
been described as EAsia in miniatureH. The original culture of the area stemmed from its
indigenous tribes% along with the Malays who moved there in ancient times. Substantial
influence e;ists from the )hinese and (ndian cultures% dating bac# to when trade with
those countries began in the area. -ther cultures that heavily influenced that of
Malaysia include ersian% Arabic% and 'ritish. The structure of the government% along
with the racial balance of power caused by the idea of a social contract% has resulted in
little incentive for the cultural assimilation of ethnic minorities in Malaya and
Malaysia.The government has historically made little distinction between EMalay cultureE
and EMalaysian cultureE.
The Malays% who account for over half the Malaysian population% play a dominant role
politically and are included in a grouping identified as bumiputra. Their native language%
'ahasa Malaysia% is the national language of the country. 'y definition of the Malaysian
constitution% all Malays are Muslims. The -rang Asal% the earliest inhabitants of Malaya%
formed only 9.B percent of the total population in Malaysia in 8999% but represented a
ma!ority in ast Malaysia. (n Sarawa#% most of the non2Muslim indigenous groups are
classified as 7aya#s% and they constitute about I9 percent of the population in the state.
Many tribes have converted to )hristianity. The 1I9%999 -rang Asli% or aboriginal
peoples% comprise a number of different ethnic communities living in peninsular
Malaysia.
The )hinese have been settling in Malaysia for many centuries% and form the second2
largest ethnic group. The first )hinese to settle in the Straits Settlements% primarily in
and around Malacca% gradually adopted elements of Malaysian culture and intermarried
with the Malaysian community and with this% a new ethnic group called emerged% the
erana#an ,EStraits )hineseE/. These )hinese have adopted Malay traditions while
maintaining elements of )hinese culture such as their largely 'uddhist and Taoist
religion. The more common )hinese varieties spo#en in eninsular Malaysia are
)antonese% Mandarin% Do##ien% Da##a% Dainanese% and u5hou.
The (ndian community in Malaysia is the smallest of the three main ethnic groups%
accounting for about 19 percent of the countryGs population. They spea# a variety of
South Asian languages. Tamils% Malayalees% and Telugu people ma#e up over @B
percent of the people of (ndian origin in the country. (ndian immigrants to Malaysia
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brought with them the Dindu and Si#h cultures. This included temples and $urdwaras%
cuisine% and clothing. Dindu tradition remains strong in the (ndian community of
Malaysia. A community of (ndians who have adopted Malay cultural practices also e;ists
in Malacca. Though they remain Dindu% the )hitties spea# 'ahasa Malaysia and dress
and act as Malays.
Some urasians of mi;ed uropean and Malay descent live in Malaysia. A small
community in Malacca are descendants of former ortuguese colonists who married
Malay women. 0hile they have adopted Malay culture% they spea# their own language
and are )atholics.
ach ethnic group has its own underlying culture that separates it from the others% and
they have achieved different levels of integration. The )hinese have integrated with
Malay culture in a number of areas% including parts of Terengganu% and they form
Malayanised groups such as the 'aba )hinese in Malacca and the Sino2Kada5an of
Sabah. Their years under combined 'ritish rule brought some !oint sense of identity toall the ethnic groups% with nglish ideas and ideals providing some unifying features. A
!oint Malaysian culture can be seen in the symbiosis of the cultures of the people within
it.
Music and Dance
Music and dance are almost inseparable in the Malaysian culture. 0here there is one%
the other is not far behind. True to MalaysiaGs heritage% dances vary widely and are% if
not imports direct from the source nation% heavily influenced by one or more of
MalaysiaGs cultural components. Much of Malaysian music and dance has evolved from
more basic needs into the mesmeri5ing% comple; art forms they aretoday.
Traditional music is centered around the gamelan% a stringed instrument
from (ndonesia with an otherworldly% muffled sound. The lilting% hypnotic
beats of Malaysian drums accompany the song of the gamelan" these
are often the bac#ground for court dances. MalaysiaGs earliest rhythms
were born of necessity. (n an age before phone and fa;% the rebana ubi%
or giant drums% were used to communicate from hill to hill across vast distances.
0edding announcements% danger warnings% and other newsworthy items were
drummed out using different beats. The rebana ubi are now used primarily as
ceremonial instruments. The $iant 7rum estival is held in Kelantan either in May or
&une.
Similarly% silat% an elegant Malaysian dance form% originated as a deadly martial art. The
weaponless form of self2defense stripped fighting to a bare minimum. Silat displays are
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common at weddings and other festivals" the dancer will perform sparring and beautiful
routines to accompanying drums and other musical instruments.
The candle dance is one of MalaysiaGs most breathta#ingly beautiful performance arts.
)andles on small plates are held in each hand as the dancer performs. As the
performerGs body describes graceful curves and arcs% the delicate candle flamesbecome hypnotic traces.
The &oget% MalaysiaGs most popular traditional dance% is a
lively dance with an upbeat tempo. erformed by couples
who combine fast% graceful movements with rollic#ing
good humor% the &oget has its origins in the ortuguese
fol# dance% which was introduced to Malacca during the era of the spice trade.
Among the many different traditional theatres of the Malays% which combine dance%
drama% and music% no other dance drama has a more captivating appeal than Ma#
ong. This ancient classic court entertainment combines romantic stories% operatic
singing and humor.
The 7atun &ulud is a popular dance of Sarawa#% and illustrates the age2old tradition of
storytelling in dance. The 7atun &alud tells of the happiness of a prince when blessed
with a grandson. (t was from this divine blessing that the dance became widespread
among the Kenyah tribe of Sarawa#. The Sape% a musical instrument% renders the
dance beats% which are often helped along by singing and clapping of hands.
Although MalaysiaGs cultural heritage is rich and varied almost beyond belief% it would be
a mista#e to assume that heritage to be wholly traditional. Malaysia has !oined the
recent world music trend by updating many of its beautiful traditional sounds. Modern
synthesi5ers accompany the gamelan and the drums for a danceable% hypnotic sound
you wonGt soon forget.
Arts
Traditional Malaysian art is mainly centred on the crafts
of carving% weaving% and silversmithing. Traditional artranges from handwoven bas#ets from rural areas to the silverwor# of the Malay courts.
)ommon artwor#s included ornamental #ris and beetle nut sets. Lu;urious te;tiles
#nown as Songket are made% as well as traditional patterned bati# fabrics. (ndigenous
ast Malaysians are #nown for their wooden mas#s. Malaysian art has e;panded only
recently% as before the 1>B9s (slamic taboos about drawing people and animals were
strong.Te;tiles such as the bati#% song#et% pua #umbu% and te#at are used for
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decorations% often embroidered with a painting or pattern. Traditional !ewelry was made
from gold and silver adorned with gems% and% in ast Malaysia% leather and beads were
used to the same effect.
arthenware has been developed in many areas. The Labu Sayong is a gourd2shaped
clay !ar that holds water. era# is famous for these. Also used to store water is theangular Terenang. The belanga is a clay bowl used to coo#% with a wide base that
allows heat to spread easily. )arved wood is used as ornamentation for many items%
such as doors and window panels. 0oodcarving was never an industry% but an art.
Traditional woodcarvers spent years simply preparing the wood% due to a belief that
woodcarvers need to be a perfect match with their wood. The wood also had to match
the buyer% so woodcarving was a very ritualised tas#. J
ach ethnic group has distinct performing arts% with little overlap between them. Malay
art shows some orth (ndian influence. A form of art called ma# yong% incorporating
dance and drama% remains strong in the Kelantan state. Dowever% older Malayan2Thaiperforming arts such as ma# yong have declined in popularity throughout the country
due to their Dindu2'uddhist origin. Since the (slamisation period% the arts and tourism
ministry have focused on newer dances of ortuguese% Middle astern% or Mughal
origin. Malay traditional dances include !oget melayu and 5apin. (n recent years% di#ir
barat has grown in popularity% and it is actively promoted by state governments as a
cultural icon. Silat is another popular Malay martial art and dance form% believed to
increase a personGs spiritual strength. Wayang kulit ,shadow puppet theatre/ has been
popular in Malaysia for centuries.J The puppets are usually made with cow and buffalo
s#in% and are carved and painted by hand. lays done with shadow puppets are often
based on traditional stories% especially tales from theRamayana and the Mahabharata.
Traditionally% theatrical music is performed only by men. &avanese immigrants
brought Kuda Kepang to &ohor% and is a form of dance where dancers sit on moc#
horses and tells the tales of (slamic wars. The )hinese communities brought
traditional lion dances and dragon dances with them% while (ndians brought art forms
such as 'harata atyam and 'hangra. )olonialism also brought other art forms% such
as the ortuguese arapeira and 'ranyo. There are a variety of traditional dances%
which often have very strong spiritual significance. 7ifferent tribes from west and east
Malaysia have different dances.
Myths and Legends
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To the orang asli% the Eoriginal peopleE who have for millenia inhabited the forests of
Malaysia% the earth was an abode for more than the diversity of plant and animal life.
The worldGs oldest !ungles% dense with mystery% were the playground of spirits% both
benevolent and% well% less so.
rominent natural features22and there are many in Malaysia22were wreathed inlegend. Tioman (sland is said to have been a dragon princess who decided to ma#e her
home where Tioman now rises out of the sea. Tran+uil La#e )hiniin the wilds of ahang
is thought to be the site of a magnificent Khmer city now sun# beneath the lotus
blossoms. Mount -phir % in &ohor% is said to be the home of Guteri $unung LedangG% a
legendary princess once wooed by the Sultan of Malacca. The princessG beauty is still
associated with the natural charms of the mountain itself. Lang#awi (sland has no such
creation story% but the curse laid on the island by a princess falsely accused of adultery
is one of the best2#nown of MalaysiaGs magical myths.
The supernatural imbues not only the land and water% but living things as well. Theorang asli believe that oneGs semangat22soul or life force22traveled abroad during sleep"
dreams were the record of the soulGs adventures. (n the city% it is a little harder to find
someone who believes so wholeheartedly in what was once a compelling way of
thought. 'ut fragments of the old mythological system remain" the #ris22the wavy2bladed
Malay dagger22is a shining e;ample. Many Malays have their own #ris as well as their
own #ris tales. The #ris is reputed to be able to fly by night and see# out victims ,their
ownersG enemies% presumably/ without a guiding hand. -ne who possessed a loyal #ris
was indeed powerful.
Games and Pastimes
(n a world where nature provided for many of human#indGs needs% leisure was honed to
an art form. Much of Malaysian leisure time is occupied by elaborate competitions. Kite2
flying is a favorite among participants and spectators ali#e.Kites% called waus% are
painsta#ingly designed and crafted in vibrant colors and patterns. (ntricate floral cutouts
are pasted on% building up the design until the #ite is ready for the bright paper tassels
that complete its decoration. Kite construction is an ancient art passed down from the
nobles of the Mela#an court. -ver the dried padi fields% a wau bulan% or moon #ite%
catches an upcurrent of air. (ts wing span is larger than that of an albatross. 0hat used
to be a post2harvest diversion among padi farmers has become an international event.
0au festivals are organi5ed each year and draw participants from as far away as the
etherlands% &apan% $ermany% 'elgium% and Singapore.
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The pre2harvest counterpart to the post2harvest wau2flying is top2spinning%
a game re+uiring great strength% e;cellent timing% and de;terity. These are
not childrensG toys. A gasing% or spinning top% can weigh up to ten pounds
and can sometimes be as large as a dinner plate. $asing competitions are
!udged by the length of time each top spins. The tops are set spinning by
unfurling a rope that has been wound about the top. A gasing e;pert can
set one spinning for over an hour.
Silat is at once a fascinating% weaponless Malay art of self defense and
also a dance form that has e;isted in the Malay Archipelago for hundreds
of years. Li#e the best martial arts% silat is often more about the spirit than
the body. The silat practitioner also develops spiritual strength% according
to the tenets of (slam.
(n an age when many of the martial arts are dying out% young people are
especially drawn to this art22there are countless silat groups in Malaysia%each with their own style. Silat demonstrations are held during weddings%
national celebrations% and of course during silat competitions.
Sepa# Ta#raw is one of MalaysiaGs most popular sports. (n a game reminiscent of
hac#ey2sac# ,or perhaps the source for it/% players use heels% soles% in2steps% thighs%
shoulders and heads22everything but hands22to #eep the small rattan ball aloft.
Literature
The strong oral tradition that has e;isted since before the arrival of writing to what isnow Malaysia continues today. These early wor#s were heavily influenced by (ndian
epics. -ral literature such as fol#tales flourished even after printed wor#s appeared. The
Arabic &awi script arrived with the coming of (slam to the peninsula in the late 1Bth
century. At this point% stories which previously had given lessons in Dinduism and
'uddhism were ta#en to have more universal meanings% with their main story lines
remaining intact. ach of the Malay Sultanates created their own literary tradition
influenced by pree;isting oral stories and by the stories that came with (slam. The
arrival of the printing press in Malaysia was #ey in allowing literature to be accessed by
more than those rich enough to afford handwritten manuscripts. There was a division
between the royal Malays% who #new nglish% and the lower classes% who only readMalay. (n the early years of the 89th century% literature began to change to reflect the
changing norms of Malaysians. (n 1>:1 the government too# the step of defining the
literature of different languages. Literature written in Malay was called EThe ational
Literature of MalaysiaE" literature in other bumiputra languages was called Eregional
literatureE" literature in other languages was called Esectional literatureE.
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Malay poetry is highly developed% and uses many forms. A Hikayat is a traditional
narrative% and stories written in that fashion are named using Di#ayat followed by the
name,s/ of the protagonist,s/. The pantun is a form of poetry used in many aspects of
Malay culture. The Syair is another form of narrative% once very popular. The Di#ayat
form remains popular% and the pantun has spread from Malay to other languages. ntil
the 1>th century% literature produced in Malaysia focused mainly on tales of royalty% as it
was produced !ust for royalty. (t was after this point that it e;panded to other areas. The
race riots of 1>=> strongly influenced literature" the improvements of the economy in the
1>@9s brought about social changes and new forms of literature.
The first Malay literature was in Arabic script. The earliest #nown Malay writing is on the
Terengganu (nscription Stone% made in 1393.J8I -ne of the more famous Malay wor#s
is the Sulalatus al-Salatin% also #nown as the Sejarah Melayu ,meaning EThe Malay
AnnalsE/. (t was originally recorded in the 1Bth century% although it has since been
edited" the #nown version is from the 1=th century. The Hikaya Rajit asai % written in the
1Bth century% is another significant literary wor#. The Hikayat Hang !uah% or story of
Dang Tuah% tells the story of Dang Tuah and his devotion to his Sultan. This is the most
famous Di#ayat" it drew from the Sejarah Melayu. 'oth have been nominated as world
heritage items under the nited ations ducational% Scientific and )ultural
-rgani5ation ,S)-/ GMemory of the 0orldG programme. ol#tales such as the
Hikayat Sang "an#il % about a clever mouse deer% are popular% as are adventures such
as ?amayana% adapted from (ndian epics. Munshi Abdullah ,Abdullah bin Abdul Kadir/%
who lived from 1:>:*1@BI% is regarded as the father of Malay literature. Hikayat
Abdullah% his autobiography% is about everyday life at the time when 'ritish influence
was spreading. emale Malay writers began becoming popular in the 1>B9s.
7ifferent ethnic and linguistic groups have produced wor#s in their own languages.
)hinese and (ndian literature became common as the numbers of spea#ers increased
in Malaysia% and locally produced wor#s based in languages from those areas began to
be produced in the 1>th century. 'eginning in the 1>B9s% )hinese literature e;panded"
homemade literature in (ndian languages has failed to emerge. nglish has become a
common literary language.
Etiquette and Customs
So#ial $ntrodu#tions
Dandsha#es are commonly used as part of the introductions in Malaysia% although in
some instances the handsha#e may only be e;changed with members of the same
gender. A Malaysian male may sha#e the hand of a man introduced to him% but may
refrain from doing the same with a Malaysian woman" the Malaysian male may instead
bow in front of the woman as a gesture of greeting% instead of sha#ing her hand. To be
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on the safe side% it is best to wait if the person you are introduced to will e;tend his or
her hand for a handsha#e or will use another manner of greeting% to avoid aw#ward
situations.
More familiar or physical forms of greeting% such as #issing or hugging% is normally
reserved for family members" you should avoid doing this for new ac+uaintances whomay become very uncomfortable ,or even offended/ with the overly familiar gestures.
-ne of the most common Malay greetings is done with the hands outstretched% lightly
touching the other person4s hands% and bringing the hands to one4s own chest to signify%
N( greet you from the bottom of my heart.H A simpler version of this greeting is done by
placing the right hand over the left part of the chest while smiling.
Seniority plays a big role in Malaysian society% and significantly influences the way
customs and eti+uette are followed. (n occasions when introductions are made to a
family% the oldest male member of the family should be greeted first" this male member
will also be given the best and the highest placed seat at a table or gathering% and isconsulted first regarding any matter. (n a business setting% the most senior Malaysian
should also be the first to be greeted or ac#nowledged by the most senior member of
the other groupOparty.
%ressing up
Malaysia is a predominantly Muslim country% and this fact should be ta#en deeply into
consideration when choosing which clothes to wear when going around. (t is advisable
to wear conservative clothing especially in rural areas% or when planning to enter a
mos+ue or other places of worship. Ladies are advised to wear loose and long pants ors#irts% and long2sleeved shirts especially when entering places of worship. Shorts%
sleeveless shirts% and revealing clothes should be avoided * the shoulders should
almost always be covered" however% dressing up in metropolitan areas such as the
capital Kuala Lumpur can be more rela;ed.
Shoes and other footwear are removed before entering a mos+ue or place of worship%
and this practice is also followed in most Malaysian homes ,to #eep dirt from being
brought inside the house/. ou can usually determine the number of people in a house
by chec#ing out the pairs of footwear left outside the door" numerous pairs of shoes by
the doorway may mean that there is a large gathering of people inside the house.
Meeting and &reeting
$reetings in a social conte;t will depend upon the ethnicity of the person you are
meeting. (n general% most Malays are aware of 0estern ways so the handsha#e is
normal. There may be slight differences though and a few things to bear in mind
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includeP
• Malay women may not sha#e hands with men. 0omen can of course sha#e
hands with women. Men may also not sha#e hands with women and may bow
instead while placing their hand on their heart.
• The )hinese handsha#e is light and may be rather prolonged. Men and women
may sha#e hands% although the woman must e;tend her hand first. Many older
)hinese lower their eyes during the greeting as a sign of respect.
• (ndians sha#e hands with members of the same se;. 0hen being introduced to
someone of the opposite se;% nodding the head and smiling is usually sufficient.
Among all cultures% there is a general tendency to introduceP
• the most important person to the lower ran#ing person.
• the older person to the younger person.
• women to men.
Hand
&estures
Always use your right hand when accepting% receiving% or passing anything because the
left hand is considered to be dirty due to its assumed use in the washroom.
(t is considered to be very rude to point using a finger. ou can use your whole hand to
indicate a place or direction% but never do this when gesturing towards a person. ou
can instead close your hand into a fist% place your thumb on top% and use this to point or
gesture towards a person.
As for body language% note that touching someone4s head% be they Muslim or otherwise%
must be avoided% as the head is considered sacred in astern culture. Dandsha#es are
fairly commonplace when meeting someone" Muslims often follow this by touching the
palm of the right hand to their own chest. Some Muslims may be reluctant to sha#e
hands with the opposite se;" however% in this case a smile% nod and that same right2
hand2palm gesture will suffice.
Names
The way names are used also varies between ethnicitiesP
• Many Malays do not have surnames. (nstead% men add their fatherGs name to
their own name with the term EbinE ,meaning son of4/. So ?osli bin Suleiman%
would be ?osli the son of Suleiman.
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• 0omen use the term EbintiE% so Aysha bint Suleiman is Aysha the daughter of
Suleiman.
'ood and %ining
Muslims are not allowed to consume alcoholic beverages or any dish with por# in it * sodon4t insist on buying an alcoholic drin# for a Muslim Malaysian. Muslims only consume
food that is prepared the Dalal way% which means permissible by (slamic law hence why
they loo# for restaurants that are certified Dalal% or for food items that were prepared in
this manner. Dindus% on the other hand% do not eat beef as they consider the cow to be
a sacred animal.
Festivals
!haipusam
Thaipusam is a day of consecration to the Dindu deity% Lord Murugan% sometimes also
called Lord Subramaniam. A feature of the festival is the carrying of a #avadi% a frame
decorated with colored papers% tinsels% fresh flowers% and fruits as a form of penance. (n
Kuala Lumpur% Dindus carrying the #avadi ma#e the annual pilgrimage to the 'atu
)aves in Selangor% where the #avadi is carried up the 8:8 steps to the entrance of the
great cave and deposited at the feet of the deity.
-n the eve of Thaipusam% the grounds of 'atu )aves are transformed into a fairyland of
lights. Kavadi2carrying begins after sunset. 7evotees and penitents carry Kavadis%
which are gaily decorated wooden or steel paraphernalia. Some have entered a trance%and pierced their chee#s% tongues% or foreheads. The ne;t day they will return to their
ordinary lives% cleansed. -pen2door observers of the #avadi do not have to participate in
this ritual unless they really% really want to. Apart from the mortification of flesh% other
forms of devotion are practiced% such as honey or mil# offerings.
Hari Raya uasa
Dari ?aya uasa is a celebration mar#ing the end of a Muslim month of fasting and
abstinence% ?amadan. (t is a special occasion for Muslims. Dari ?aya uasa officially
begins at the sighting of the moon on the day before the ne;t month on the Muslim
calendar% Syawal. The first moon of the month of Syawal is sighted by religious elders in
the late evening from several vantage points in Malaysia. The festival actually begins
the following day% ushered in by prayers at the mos+ue early in the morning% and a visit
to the cemetery to pray for the departed souls of loved ones.
Chinese Ne( )ear
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)hinese ew ear is the first )hinese festival in Malaysia in the year. (t is one of the
most important events for the )hinese people all around the world. )hinese ew ear
falls on different dates each year% a date between &anuary 81 and ebruary 89% because
the )hinese follow the Lunar )alendar.
)hinese will hang outside the house red lanterns usually a wee# before the the actual)hinese ew ear is celebrated. The house will be cleaned and new clothes be bought.
Some families and shops will have lion dances to clean the house from evil spirits.
"aamatan 'estival in Sabah
The Kaamatan or Darvest estival is celebrated by the Kada5ans O 7usuns in than#s for
a bountiful harvest. Dighlights include a beauty pageant% cultural dances and rituals
culminating in the than#sgiving ceremony performed by the 'obohi5an or high
priestess.
&a(ai 'estival in Sara(ak
The (bans and 'idayuhs of Sarawa# celebrate the end of padi harvesting season with
much merry2ma#ing% dancing and the drin#ing of tua#% a potent rice wine. A fascinating
$awai dance is the ga!at Lesong. A dancer displays his strength and s#ill by lifting the
lesong ,the mortar where padi is pounded/ with his teeth.
'estival o* San edro+ ortuguese Settlement+ Mala##a
A delightful cultural event to celebrate the birthday of the patron saint of fishermen% San
edro. The fishing boats% which are colorfully decorated for the festival% are blessed andprayers offered for a better season.
'lora 'est
Malaysia% with year2round sunshine and high humidity% provides the ideal climatic
conditions for a rich plant life% amongst them a profusion of flowering species. very
year% in &uly% the lora est is held to celebrate the beauty of MalaysiaGs blooms through
various floral2themed events and competitions.
The wee#2long festival culminates in a spectacular loral arade% whereby flower2
bedec#ed animated floats will ma#e their way through the main streets of Kuala Lumpur%
accompanied by marching bands% e+uestrian units and dance troupes.
Malaysia 'est
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esta Malaysia% or Malaysia est% is a two2wee# affair held in September of every year
which was first held in 1>@:. it aims to create awareness and appreciation of Malaysian
culture% craft and cuisine. This is one of the best times to ma#e your !ourney to Malaysia
if you are a new visitor. All the thirteen states of Malaysia participate in the event% which
is held in Kuala Lumpur. Among the programs and activities visitors can loo# forward to
will be cultural shows% demonstrations of the beautiful Malaysian handicrafts% and
cuisine of the thirteen states. Streets are strung with lights% while shopping comple;es
and hotels compete for awards in creative light decorations.
Moon#ake 'estival
The Moon festival ta#es place in early -ctober. (t is also #nown as the EMid2Autumn
estivalE. ;cept the )hinese ew ear there is no more important festival for the
)hinese population worldwide. Traditionally% on this day% )hinese family members and
friends will gather to admire the bright mid2autumn harvest moon% and eat moon ca#es
and pomeloes together.
(n )hina it is one of the ational Dolidays and therefore very busy. (n Malaysia the
festival is mostly celebrated with the family% eating moon ca#e. -ther parts of the
celebration can be lion dances% especially in enang where the population is more
)hinese.
%eepavali
7eepavali or The estival of LightsE is celebrated during the :th month of the Dindu
calendar. Dindus celebrate it by adorning their homes with do5ens of lights or oil lamps%
called vi##u% to signify the triumph of good over evil% and thus light over dar#ness. (t is a
day of festive !oy and Malaysians visit their friends of Dindu faith to e;tend good wishes
and to parta#e in the feasting and !ollity.
As most of the (ndians in Malaysia are Tamils from the south% the actual day of the
festivities is the third day. Dindus wa#e up well before dawn% as early as two in the
morning% have a fragrant oil bath and wear new clothes. They light small lamps all
around the house and draw elaborate #olams O rangolis outside their homes.
Wesak
0esa# or 0esa# day is a 'uddhist celebration commemorating the three most
important days ,birthday% enlightenment% and the achievement of irvana/ in the life of
'uddha. 'uddhists in Malaysia begin the festivities at dawn% as they gather in 'uddhist
temples throughout the country to meditate" giving food and donations to the needy
offerings of !oss stic#s and incense% and prayers are also part of 0esa# day
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celebrations. -ne of the highlights of 0esa# is the breathta#ing float procession% usually
of a statue of 'uddha.
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eligion in Malaysia
Malaysia is a multicultural and multi2confessional country. As of the 8919 opulationand Dousing )ensus% =1.3 percent of the population
practices (slam" 1>.@ percent 'uddhism" >.8 percent
)hristianity" =.3 percent Dinduism" and 1.3 percent
traditional )hinese religions. The remainder is accounted
for by other faiths% including Animism% ol# religion%
Si#hism and other belief systems.
(slam in Malaysia is represented by the ShafiGi version of
Sunni theology and !urisprudence. (slam was introduced
by traders arriving from Arabia% )hina and (ndia. (tbecame firmly established in the 1Bth century. The
constitution ma#es Malaysia a secular country and
guarantees freedom of religion% while establishing (slam
as the Ereligion of the ederationE to symboli5e its
importance to Malaysian society. The #ing is generally
seen as the defender of the faith in the country and
members of the royal family may lose certain privileges if
they leave (slam and convert to another religion.
The large )hinese population in Malaysia practicesvarious faithsP Mahayana 'uddhism and the )hinese
traditional religion ,including Taoism/. Dinduism is
practised by the ma!ority of Malaysian (ndians. (n recent years the government has
demolished many Dindu temples% causing concern among the (ndian population.
)hristianity has established itself in some communities% especially in ast Malaysia. (t is
not tied to any specific ethnic group. -ther religions% such as the 'ahaGi aith and
Si#hism also have adherents in Malaysia.
?elations between different religious groups are generally +uite tolerant. )hristmas%
)hinese ew ear% and 7eepavali have been declared national holidays alongside(slamic holidays such as MuhammadGs birthday etc. Farious groups have been set up to
try to promote religious understanding among the different groups% with religious
harmony seen as a priority by Malaysian politicians.
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eligious Distri!utions
All the worldGs ma!or religions have substantial representation in Malaysia. The
opulation and Dousing )ensuses figure shows appro;imately these proportions of the
population following these religionsP
The ma!ority of Malaysian Malay people are Muslim. Most Malaysian )hinese follow
Mahayana 'uddhism% the )hinese traditional religion ,including Taoism% )onfucianism%
ancestor2worship or newer sects/.JI Statistics from the 8919 )ensus indicate that
@3.=C of MalaysiaGs ethnic )hinese identify as 'uddhist% with significant numbers of
adherents following Taoism ,3.IC/ and )hristianity ,11.1C/. Actually% the percentage of
practitioners of the )hinese fol# religions may be higher.
)hristianity is the predominant religion of the non2Malay 'umiputra community ,I=.BC/
with an additional I9.IC identifying as Muslims. Many indigenous tribes of ast
Malaysia have converted to )hristianity% although )hristianity has made fewer inroads
into eninsular Malaysia.
La" and Politics
Although Malaysia is a multi2religious society% and the Malaysian constitution
theoretically guarantees freedom of religion% (slam is the official religion of the
federation% as well as the legally2presumed faith of all ethnic Malays. o ethnic Malay is
allowed to leave (slam% while non2Malay Muslims see#ing to apostacise re+uire
permission from a sharia court% which is rarely granted. ?eligious beliefs follow ethnic
lines. Dolidays have been declared for holy days in numerous religions% although only
(slam has more than one national holiday. 0hether a religion obtains approval of the
government is determined by the ?egistrar of Societies% part of the Ministry of Dome
Affairs. -nly upon approval do they +ualify for government benefits. Dowever%
unrecognised groups such as the alun $ong can practise by registering themselves
under the )ompanies Act% although this means that technical violations of the act can
result in a fine.
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The government believes the constitution provides a strong enough guarantee of
religious freedom and should not be changed. Some restrictions are made on Malay
te;ts from non2(slamic religions in eninsula Malaysia% however there are much less
restrictions in ast Malaysia. Deadscarves are mandatory for non2Muslims in certain
situations. The MyKad identity card states whether the holder is a Muslim or not.
As (slam is the state religion% the government provides financial support to (slamic
establishments and enforces the Sunni form of (slam. State governments can impose
(slamic law on Muslims% and the government will offer grants to private Muslim schools
that allow a government2approved curriculum and supervision. The government also
indirectly funds non2(slamic communities% although to a much smaller degree. The
government generally does not interfere with the religious practices of non2Muslim
communities. ublic schools offer an (slamic religious instruction course which is
compulsory for Muslim students% and non2Muslim students ta#e a morals and ethics
course.
The government prohibits any publications that it feels will incite racial or religious
disharmony% and has as#ed that religious matters not be discussed in public due to their
sensitivity. (t claims nobody has been arrested under the (nternal Security Act for
religious reasons. The government may demolish unregistered religious places of
worship% and nongovernmental organisations have complained about the demolition of
unregistered Dindu temples. These were often constructed on privately owned
plantations prior to independence in 1>B:. After independence plantations became
government property. (n 899= the state of egeri Sembilan announced the demolition of
a Dindu temple% although the temple sought in!unction and too# it to court. State
governments control mos+ues% appoint imams% and provide guidance for sermon
content. The conflict between the federal and state governments over religious authority
led to a slow pace of reform and development of laws relating to (slam.J> -ther
religious groups% such as the Malaysian )onsultative )ouncil of 'uddhism% )hristianity%
Dinduism% Si#hism and Taoism ,M))')DST/% have supported political rallies.
'oth 'arisan asional ,'/ and the opposition an2Malaysian (slamic arty ,AS/ party
have attempted to deliver political messages using mos+ues in the states they govern.
All civil servants must attend government2approved religion classes. ' has banned
opposition2affiliated imams from mos+ues% enforced restrictions on sermons% replaced
opposition sympathetic mos+ue leaders and governing committees% and closed down
unauthorised mos+ues affiliated with the opposition. The state government of Selangor
in August 899B withheld visas from foreign imams to try to increase the number of local
imams. AS% which controls the state of Kelantan restricts imams affiliated with ' from
their mos+ues. (t is thought that support for a moderate (slam led to the 899I election
victory of ' over AS in the state of Terengganu. 'oth parties became more (slamic in
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the 1>@9s and 1>>9s to try to obtain more of the Malay vote. olitical problems are
often portrayed as religious issues.
#nterfaith relations
The separate religious communities have a generally tolerant relationship. estivals areheld for all ma!or religions% which are participated in by people from that religion and
others in a Malaysian practise #nown as G-pen DouseG. Malaysia has a reputation for
being a successful multicultural country% with the only two serious occurrences of racial
violence in modern history occurring in 1>I= and 1>=>. -ther countries have e;amined
Malaysia as an e;ample for handling (slamic fundamentalism.
Dowever% some politicians allege that there is a creeping (slamisation of Malaysian
society% and due to the lin#s between race and religion it is thought the economic statusof different races causes many religious problems. The predominance of (slam and its
slow spread into everyday life in Malaysia has caused worry for non2Muslim groups.
The rime Minister Abdullah Ahmad 'adawi in 899I appeared at a )hristian gathering
to read from the 'ible and called for religious unity despite differences. This was done at
a time when Malaysia was head of the -rganisation of (slamic )ooperation.
(n ebruary 899B the Malaysian 'ar )ouncil organised the discussion of an interfaith
commission% although several (slamic groups refused to participate claiming the
commission would Ewea#en (slamE. Several Muslim groups boycotted and condemned
an interfaith council% claiming (slam should only be discussed by Muslims. Thegovernment states the commission was not necessary% but encourages and promotes
interfaith dialogue. Some non2Muslim interfaith organistaions do e;ist% such as the
M))')DS% the Malaysian )ouncil of )hurches% and the )hristian ederation of
Malaysia.
(n 899= a memorandum was presented to the prime minister by non2Muslim cabinet
members as#ing for a review of constitutional provisions affecting the rights of non2
Muslims. After protests by Muslim leaders in the governing coalition% this was
withdrawn. (t is forbidden for non2Muslims to try to convert Muslims% although Muslims
are allowed to convert others. Malay politicians have as#ed the )hinese and (ndiancommunities not to +uestion Malay rights% for fear of igniting ethnic violence% with
harmony between the races and religions being seen as a necessity.
Main religions
#slam
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(slam is the predominant religion of the country and is recognised as the stateGs official
religion. (t is practised by about =9 per cent of Malaysians. Many Muslim holy days are
national holidays% including the end of ?amadan% the end of the Da!!% and the birthday of
Mohammad. (slam is thought to have been brought to Malaysia around the 18th century
by (ndian traders. (n the early 1Bth century the Malacca Sultanate% commonly
considered the first independent state in the peninsula% was founded. Led by a Muslim
prince the influence of Malacca led to the spread of (slam throughout the Malay
population.
Although most people in Malaya were Muslim by the 1Bth century% the tolerant form of
(slam brought by the Sufi meant that many traditional practices were incorporated into
(slamic traditions. (slam is generally practised liberally% although in the last 89 years
strict adherence to (slamic practice has increased. The official code of (slam in Malaysia
is Sunni% and the practice of any other form of (slam is heavily restricted. The
government opposes what it calls E7eviantE teachings% forcing those who are deemed to
follow these teachings to undergo ErehabilitationE. (n &une 899=% B= deviant teachings
had been identified by the certain state religious authorities% including ShiGa%
transcendental meditation% and 'ahaGi teachings. Dowever% 7epartment of (slamic
7evelopment Malaysia later clarified that 'ahaGi aith was erroneously declared a
deviant offshoot of (slam by one of the state religious authorities as the 1Ith Mu5a#arah
,)onference/ of the atwa )ommittee of the ational )ouncil for (slamic ?eligious
Affairs Malaysia held on 88*83 -ctober 1>@B decided that the 'ahaGi doctrine is not part
of (slam and the religion is recognised by the ?egistration 7epartment and national
census as an independent religion.
(n &une 899B religious authorities reported that there were 88 EdeviantE religious groups
with around 8%@89 followers in Malaysia. o statistics are given on rehabilitations% and
the government actively monitors ShiGa groups. ?estrictions have been imposed on
(mams coming from overseas.
The Malaysian government promotes a moderate version of Sunni (slam called (slam
Dadhari. (slam Dadhari was introduced by former rime Minister Abdullah Ahmad
'adawi. (t is meant to encourage a balanced approach to life% and encourages
inclusivity% tolerance% and loo#ing outwards. The +ualities it values are #nowledge% hard
wor#% honesty% good administration% and efficiency. The (slamic party AS desires a
stricter interpretation of (slam and the promotion of (slamic law. 7ue to (slam being the
state religion% many mos+ues and other religious services are supported by the
government. )ontrol of the mos+ues is usually done on a state rather than a federal
level. The charitable 6a#Qt ta; is collected by the government% and the government
supports those wishing to ma#e the pilgrimage to Mecca. (n 1>@B Kassim Ahmed wrote
a boo# called DadithP A ?e2evaluation which promoted Ruranism% but it was
subse+uently banned by the Malaysian government.
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er Article 1=9 of the )onstitution of Malaysia one must be Muslim to be considered
Malay. (n practice% Muslims cannot convert to another religion due to the ShariGa courts
denying conversion claims% and if a Malay did convert they would lose their status as
bumiputera. eople of non2Muslim origins are re+uired to convert to (slam if they marry
a Muslim person. ublic schools are re+uired to offer (slamic religious instruction%
although alternative ethics classes are provided for non2Muslims. Many women wear
the tudong% which covers the head but leaves the face e;posed% although there is no
law re+uiring this. (slamic police monitor the Muslim population. ?egulation of se;ual
activities among the Muslim population is strict% with laws prohibiting unmarried couples
from occupying a secluded area or a confined space% to prevent suspicion of acts
considered islamically immoral.
Muslims are obliged to follow the decisions of Syariah courts in matters concerning their
religion. The (slamic !udges are e;pected to follow the Shafii legal school of (slam%
which is the main madhGhab of Malaysia. These courts apply Sharia law.The !urisdiction
of Shariah courts is limited only to Muslims in matters such as marriage% inheritance%
divorce% apostasy% religious conversion% and custody among others. o other criminal or
civil offences are under the !urisdiction of the Shariah courts% which have a similar
hierarchy to the )ivil )ourts. 7espite being the supreme courts of the land% the )ivil
)ourts ,including the ederal )ourt/ do not hear matters related to (slamic practices.
)ases concerning a Muslim and a non2Muslim are usually handled by the civil courts%
although in cases such as child custody or property settlement the non2Muslim has no
say.
$uddhism and Chinese religions
Many Malaysian )hinese practice various faiths% including Mahayana and other sects of
'uddhism% the )hinese fol# religions% )onfucianism and 7aoism. Although 'uddhism
was influential prior to the arrival of (slam% the ma!ority of the current )hinese population
arrived during 'ritish rule of Malaya. )hinese ew ear is celebrated as a national
holiday. or many% or many )hinese religion is an essential part of their cultural life.
(t is rare for any Malaysian )hinese to be an absolute follower of a particular belief.
Many nominally claim membership in a certain belief% yet respect beliefs from multiple
religions into their lives. The )hinese traditional religion has become a strong influence
in life% and new sects have arisen trying to integrate different religious teachings. 'eliefs
in Malaysia have also often adopted influence from local animism.
Around 1>C of the current population classify themselves as 'uddhist. ach religious
building is autonomous% and most Malaysian )hinese follow the Mahayana branch%
while Thai and Sinhalese minorities in Malaysia follow the Therevada branch. A
Malaysian 'uddhist )ouncil has been created to promote the study and practice of
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'uddhism and promote solidarity among Malaysian 'uddhists. Fesa# day is a national
holiday% and !oint celebrations ta#e place in Kuala Lumpur and Selangor by both
branches of 'uddhism.
)hinese temples mostly enshrine gods from the )hinese provinces of $uangdong and
u!ian. Malaysia has over 1B9 7aoist temples served by 18999 priests% with the 7aoistcommunities sharing lin#s with those in Taiwan and Mainland )hina. Although the
religion is not as organised as others% a Malaysia 7aoist Association was formed in
1>>B and a 7aoist -rganisation League was formed in 1>>:.
A )hinese population #nown as the Dui people practised (slam yet retained )hineseculture and have uni+ue traditions. )ommunities e;isted in Singapore% ang#or (sland%and Sitiawan before the Second 0orld 0ar. The last established community% in enang%was dispersed when they were evicted from their homes due to development pro!ects.
%induism
The ma!ority of the Tamils who ma#e up >C of MalaysiaGs population practice Dinduism.
Dinduism was influential prior to (slam% but current adherents are mostly descended
from migrant communities from Tamil adu who came to Malaya to wor# on 'ritish
rubber plantations. A small community of migrants from orth (ndia also e;ists.
rban temples are often dedicated to a single deity% while rural temples are often home
to many different deities. Most were brought with immigrants. Most temples follow the
Saivite tradition from Southern (ndia% for the worship of Siva. The Dindu holiday of
Thaipusam and 7eepavali is a national holiday. ractice of the Dindu religion is stronglylin#ed with the cultural identity of Malaysian (ndians. Those who convert to another
religion may be ostracised by their family and the (ndian community.
There is growing anger in the Dindu community over what they believe is a government2
bac#ed drive to demolish Dindu temples under the guise that they are illegal structures.
The Dindu ?ights Action orce% a coalition of B9 Dindu2based $-s% has accused the
government of an unofficial policy of Etemple cleansingE% with much of the demolition
focused around the capital city% Kuala Lumpur. An (ndian minister in the cabinet even
threatened to boycott 7eepavali in response to these demolitions.
Christianity
About 19C of the population of Malaysia are )hristians% mostly non2Malay 'umiputera%
also including some Malaysian )hinese and Malaysian (ndian minorities. The most
common denominations are Anglican% Methodist% and ?oman )atholic. Most )hristians
are found in ast Malaysia% where $ood riday is a public holiday in the states of Sabah
and Sarawa#. )hristmas is a national holiday% although aster is not.
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Traders with lin#s to )hristianity from the Middle ast arrived in what is now Malaysia in
the :th century. )atholicism was brought by the ortuguese in the 1Bth century%
followed by rotestantism with the 7utch in 1=I1. As ortuguese influence declined
rotestantism began to eclipse )atholicism. )hristianity spread further through
missionaries who arrived during 'ritish rule in the 1>th century and introduced
)hristianity to ast Malaysia. (nitial conversions focused mainly on the Straits
Settlements. 0hen missionaries began to spread through the peninsula% they were
discouraged from converting Malays% focusing on )hinese and (ndian immigrants.
)hristianity has become restricted as Malaysia has become more (slamic. ?estrictions
have been placed on the construction of new churches% although e;isting ones are
allowed to operate. The city of Shah Alam has not allowed any churches to be built.
)hristians are not allowed to attempt the conversion of Muslims and their literature must
have a note saying it is for non2Muslims only. Similarly% the movie The assion of the
)hrist was restricted only to )hristian viewers. (n April 899B two )hristians were
arrested for distributing )hristian material in front of a mos+ue% although charges were
later dropped. The restrictions of the dissemination of Malay2language )hristian
material are much less strict in ast Malaysia than in the west. $ood riday is also an
official holiday in ast Malaysia% although not a national one.
The use of the Malay word EAllahE for $od has caused a dispute in Malaysia% with Malay
language 'ibles banned due to the use of this word. (t was argued that as the 'ibles
could be used to spread religions other than (slam% they were against the constitution.
-ther ministers opposed this discrimination. (n 899B Mohamed a5ri Abdul A5i5 tried to
enforce this% although some of his ministers argued the national language could be used
for any purpose. The 'ible in the indigenous (ban language was allowed% as that
language has no alternate word besides EAllahE for $od.
Freedom of eligion
reedom of religion% despite being guaranteed in the constitution% faces many
restrictions in Malaysia. Legally% a Malay in Malaysia must be a Muslim. on2Malays are
more free to shift between religions. Attempts by Muslims to convert to other religions
are punished by state governments% with punishments ranging from fines to
imprisonment. The federal government does not intervene in legal disputes over
conversion% leaving it to the courts. The secular courts of Malaysia have ruled they do
not have the authority to decide these cases% referring them to the Syariah courts.
These (slamic courts have unanimously ruled that all ethnic Malays must remain
Muslims. ven non2Malays who have converted to (slam are not allowed to leave (slam%
and children born to Muslim parents are considered to be Muslims. A non2Muslim who
wishes to marry a Muslim must first convert to (slam.
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Many Muslims who have attempted to convert have received death threats. Those who
have converted lead a secret double life. The civil court claims that conversions are
under the !urisdiction of the Syariah courts% but converts contend that as they are no
longer Muslim the Syariah courts hold no power over them. Authorities only allow Sunni
(slam to be practised% arresting those who stray from those beliefs. )onverts ta#en to be
rehabilitated by (slamic authorities are forced to dress and act as Muslims. (n at least
one case a professed Dindu% who was listed as a Muslim because her parents were
even though she was raised by her grandmother as a Dindu% was forced to eat beef.
-nly one person is #nown to have had their conversion from (slam accepted% an @>2
year2old woman who converted to 'uddhism in 1>3= and had her decision accepted
after her death in 899=.
The debate over laws about conversion has been strong in academic and political
circles% with the many non2Muslims against the law conflicting with the Muslim group
who strongly support the law% causing the government a dilemma. (t is illegal to
disseminate any non2(slamic religious material to Muslims. The AS party wishes that
the death penalty be enacted for Muslims who attempt to convert% as part of their
ultimate desire to turn Malaysia into an (slamic state.