PEACEBUILDING IN DAILY LIFE: A THEOLOGICAL APPROACH TO CONFLICT TRANSFORMATION IN MALAYSIA
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Institusion
Universitas Kristen Duta Wacana
Author
Lim Wan Yin
Subject
BR Christianity
Datestamp
2023-02-09 04:16:12
Abstract :
A strong sense of national identity and a peaceful social climate have been top priorities for the government and people of Malaysia ever since its independence from the United Kingdom in 1957. Three primary ethnic groups (Malaysians, Chinese, and Indians) live side by side in Malaysia's multi-ethnic and multi-religious culture, although there have always been sharp differences among these people. Unification was never attempted, not even under colonial administration. When Malaysia was founded, it was determined that the ?Malays? had a unique status and that the legitimate interests of other groups should be taken into consideration when setting quotas for admittance into the civil service, public scholarships, and public education. After the political crisis and ethnic riots on 13 May 1969, the state proceeded to institutionalise the Malay special position in the Economic aspect. The New Economic Policy (NEP) was created to alleviate the poverty of Malays and share the wealth more fairly. As a result, tensions between various races became increasingly tense. In addition, Article 160 of the Federal Constitution of Malaysia defines a ?Malay? as someone who practises Islam, speaks the Malay language regularly, and follows traditional Malay customs. As a result, Malaysia?s ethnic-religious connection has always been a difficult one. However, scholarly attention in Malaysia from History, Economy, Psychology, Anthropology, Education, Sociology, etc., has shown the political, religious, and cultural predominance of the Malay people has exacerbated societal divisions and posed a threat to the country's peace, unity, and progress. In the end, it had resulted in enormous setbacks for the nation-building process, resulting in anxiety and distrust, turmoil, mass brain drain, and devastation of lives and property. Likewise, from the perspective of Peace and Conflict Studies, this is not only structural and cultural violence in a latent pursuit but also a potential flashpoint for a violent outburst that causes damage. Therefore, I will discuss these and ultimately argue that a process-structure type of theological approach to conflict transformation is needed for Malaysian churches to transform conflict in day-to-day life. Hence, this thesis is to contribute theological thinking, practical reflections, and practices on peacebuilding to the ongoing search for how Malaysian churches can change the structural and cultural violence of ethnic and religious conflict. The highest excellence of conflict transformation in our thought, action, the behaviour will manifest itself. Undoubtedly, the result will demonstrate that the theological approach and gradual practices of peacebuilding from the Malaysian churches in daily life effectively develop and change a peaceful and harmonious society.
A strong sense of national identity and a peaceful social climate have been top priorities for the government and people of Malaysia ever since its independence from the United Kingdom in 1957. Three primary ethnic groups (Malaysians, Chinese, and Indians) live side by side in Malaysia's multi-ethnic and multi-religious culture, although there have always been sharp differences among these people. Unification was never attempted, not even under colonial administration. When Malaysia was founded, it was determined that the ?Malays? had a unique status and that the legitimate interests of other groups should be taken into consideration when setting quotas for admittance into the civil service, public scholarships, and public education. After the political crisis and ethnic riots on 13 May 1969, the state proceeded to institutionalise the Malay special position in the Economic aspect. The New Economic Policy (NEP) was created to alleviate the poverty of Malays and share the wealth more fairly. As a result, tensions between various races became increasingly tense. In addition, Article 160 of the Federal Constitution of Malaysia defines a ?Malay? as someone who practises Islam, speaks the Malay language regularly, and follows traditional Malay customs. As a result, Malaysia?s ethnic-religious connection has always been a difficult one. However, scholarly attention in Malaysia from History, Economy, Psychology, Anthropology, Education, Sociology, etc., has shown the political, religious, and cultural predominance of the Malay people has exacerbated societal divisions and posed a threat to the country's peace, unity, and progress. In the end, it had resulted in enormous setbacks for the nation-building process, resulting in anxiety and distrust, turmoil, mass brain drain, and devastation of lives and property. Likewise, from the perspective of Peace and Conflict Studies, this is not only structural and cultural violence in a latent pursuit but also a potential flashpoint for a violent outburst that causes damage. Therefore, I will discuss these and ultimately argue that a process-structure type of theological approach to conflict transformation is needed for Malaysian churches to transform conflict in day-to-day life. Hence, this thesis is to contribute theological thinking, practical reflections, and practices on peacebuilding to the ongoing search for how Malaysian churches can change the structural and cultural violence of ethnic and religious conflict. The highest excellence of conflict transformation in our thought, action, the behaviour will manifest itself. Undoubtedly, the result will demonstrate that the theological approach and gradual practices of peacebuilding from the Malaysian churches in daily life effectively develop and change a peaceful and harmonious society.
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