RACE and religion. The twin elephants in the room that no sane party will discuss in the context of Malaysia’s education to avoid rocking the boat. Even after the historic May 9 elections where Malaysians joined hands, casting aside differences to remove Barisan National’s grip on power, still, these issues persist. Any idea or suggestion to remove the notion of race and religion from our failed education system is shot down like an enemy warplane. The Bumiputera zealously defend their rights to UiTM and university quotas while the non-Bumiputera (particularly the Chinese) cling on adamantly to the existence of vernacular schools.

Whatever unity (resemblance of at the very least) that emerged on polling day was arguably lit up by the shared desire to remove a kleptocrat and his ineffective government from power fizzled out when Pakatan Harapan received the keys to Putrajaya.

After 61 years, it is high time for Malaysians and the new government to remove the notions of race and religion. It should be Malaysians first and not ethnicity as Lim Guan Eng proudly declared in response to a question by a foreign journalist after being appointed Finance Minister. The best place to start would be in the education sector.

All racial quotas for admission into all government schools such as MRSM and Sekolah Berasrama Penuh should be removed and opened to all Malaysian students regardless of race, based on the idea of meritocracy. This prevents these schools from becoming “Malay-only schools”, allowing on-Malays to benefit from boarding school education.

The same applies to all public universities. UiTM can be opened to non-Malays while a quota for Malays is set for a certain period only, weaning off the plethora of support given to Bumiputera. Eventually, all public education institutions should remain free from racial quotas such that admission and awarding scholarships are built on the foundations of meritocracy.

This will allow the Malays to progress both socially and economically, removing the need for the largest race in Malaysia to be constantly hobbling on the crutches provided by the government. If such quotas are removed abruptly, the Malay race may find itself being unable to compete equally with the non- Malays and the disparity between the two camps would be exacerbated.

Some sacrifices

Given that the Bumiputera will be sacrificing something of great importance and sensitivity, the non-Bumiputera must be prepared to part with something of value too. The writer hence brings forth the idea of the amalgamation of all vernacular schools and national schools at all levels (primary, secondary, tertiary) into Malaysian schools.

These Malaysian schools entail students of all races and religious learning together in the same school campus and environment. Bahasa Malaysia, English and an ethnic vernacular language are taught as core subjects while subjects such as Maths and Science are taught in English. Students are also taught the history of the race riots and learn how to live harmoniously in one society.

Race and religion discrimination should be barred in all schools and teachers must be taught to treat all students of different races equally or face immediate suspension. There needs to be an end to “Melayu malas” or “Cina balik Tongsan” or “India Samseng”.

The writer understands that many non-Bumiputera regards this as an enshrined right and as such would understandably display extreme intransigence to this suggestion. The writer is in no way accusing vernacular schools of causing racial disunity and acknowledges the existence of relatively more multiracial vernacular schools.

The writer simply asks the readers to contemplate on the type of national unity that is formed when children at the age of seven go to different types of primary schools each with different levels of funding, different learning environments in terms of infrastructure and different language of instruction. Such children are then expected to come together in secondary school and learn together and be united. Those from certain types of schools would have a head start and unfair advantage than those of other types. How then do vernacular schools make Malaysia more united?

A standardised education stream and school type allow for every Malaysian student to experience the same educational environment and experience, allowing for a stronger form of national unity to be formed through shared experiences. The notion that certain types of vernacular schools are better than others is detrimental and should be eradicated.

 The writer also dismisses the grandiloquent and gratuitous ideas of those who argue for diversity in education. Such a lofty idea would be the equivalent of asking for a buffet when there is a famine. A single education stream would help the government to cut corners and remove the need to print material for various types of schools. This would be especially helpful given the government’s mammoth debt. The cost saving can then be channelled toward improving school infrastructure and the quality of teaching and learning.

Closing religious schools

On the question of religion in schools, the writer proposes that all religious schools (tahfizs and madrasahs), whether private or government, be closed and combined with the new national schools. A separate agama stream similarly to the current science and arts streams for students intending to pursue a career in Islamic studies can be set up, where students study the same core subjects (BM, English, Maths, etc.) and interact with those from the other streams in the same school campus while studying their various religious subjects (Syariah, Usuluddin).

Concurrently, Pendidikan Moral and Pendidikan Islam can be removed from the education system and a basic understanding of the various religions in Malaysia (Islam, Christianity, Buddism, etc.) can be taught in Pendidikan Sivik dan Kewarganegaraan. The suraus can remain for the convenience of solat and prayer recitations can be removed from all public-school events such as morning assembly.

Some critics may argue for the complete removal of religion from schools. They advocate for all religious schools to be privatised. Such an argument is myopic. Placing these schools under the private sector prevents them from being under government supervision and proper safety and hygiene standards will not be maintained. A repeat of the hapless and poignant Pusat Tahfiz Darul Ittifaqiyah fire incident would be bound to happen.

Additionally, with all religious schools in Malaysia being under government control, the authorities can effectively control the Islamic curriculum, emphasising moderate Islam and good interreligious ties as taught by the Prophet SAW.

The privatisation of religious schools as proposed by certain narrow-minded groups would open the Islamic education sector to be taken over by groups affiliated to (excessively) conservative PAS and Zakir Naik supporters, allowing them to teach a harmful and gravely false brand of Islam to young Muslims. The privatisation of Islamic schools would only result in religious education enclaves and hotbeds for extremism, indoctrinating and brainwashing young children that all things non-Muslim (kafirs) and the West are bad.

In a multi-religious society like Malaysia, students cannot remain in a protective bubble of ignorance and innocence from other religions. Students must learn to live alongside those from other religions and have a simple understanding of the practises and beliefs of each religion to foster greater understanding through the principle of muafakat.

To sum it up, whether the dragons of race and religion can be slain in Malaysia’s education hinges on the mindset of Malaysians. Are Malaysians going to stubbornly hide under their safety blankets of familiarity and comfort and be smothered by it?

Or will Malaysians wake up and cast aside that antiquated, superannuated blanket that they hung on to for 61 years at the expense of the nation and embrace the necessary change to Malaysia? Will Malaysians form a stalwart, unyielding unity regardless of race and religion that will prevail throughout the times or will such unity be ephemeral, a mere flash in the pan?  Only time will tell.

* Dr Ibrahim Lee Abdullah reads The Malaysian Insight

* This is the opinion of the writer or publication and does not necessarily represent the views of The Malaysian Insight. Article may be edited for brevity and clarity.