I Don’t Really Know [Saya Tidak Benar-Benar Tahu]
Previous knowledge
In Malaysia, the concept of reverse racism is often discussed in the context of the country’s affirmative action policies, particularly the New Economic Policy (NEP) introduced in 1971. The NEP aimed to address economic disparities among ethnic groups by providing affirmative action for the majority Malay population, who were historically economically disadvantaged compared to the Chinese and Indian communities (Malay, Chinese and Indian are the largest race/ethnic group in Malaysia).[1] While the NEP has been successful in reducing poverty levels among Malays, it has also faced criticism for potentially disadvantaging other ethnic groups. Some argue that the policy has been “hijacked by political elites” and that it perpetuates a rent-seeking economy rather than promoting meritocracy. As Coleman reflected in his book, The End of Race Politics: Arguments for a Colorblind America about reverse racism,[2] in Malaysia, there are concerns about reverse discrimination, where individuals from traditionally advantaged groups perceive themselves as victims of discrimination due to affirmative action policies. A perfect example is University admissions in Malaysia are a prominent example of this debate. Racial quotas in public universities, designed to ensure proportional representation of different ethnic groups, have been criticized for disadvantaging qualified students from non-Malay backgrounds. [3]
Summary of My Most Deeply Held Convictions Before the Reading
My convictions come from knowing Christ, my diverse background and my life experiences. Jesus reached out to the untouchables, he represented the voiceless and unselfishly offered His life for humanity —the lepers, the prostitute, the woman with the bleeding issue, acknowledged diversity and embraced differences in people:
- Inclusivity of the Gospel In the Great Commission, Jesus instructs his disciples to make disciples of all nations (Matthew 28:19-20),[4] emphasizing inclusivity of the gospel. My grandmother was not a Christian, but she made sure I practiced inclusivity, shared my “stuff” with my sister and my cousins.
- Breaking Down Barriers: Jesus broke down social and cultural barriers by interacting with people from different backgrounds. For example, He spoke with the Samaritan woman at the well (John 4:1-26).[5]
- Love and Acceptance: Jesus taught and demonstrated love and acceptance, regardless of ethnicity and background (Luke 10:25-37).[6] My church, the most welcoming people in the worldwide world. From the day my husband introduced me to the church till now, love and acceptance is the motto. They have supported me in my lows and highs.
- Unity in Diversity: Paul writes in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus,”[7] emphasizing unity in diversity. My work journey continuously teaches me that diverse collaborations produce a shared result.
- Healing and Reconciliation: Jesus’ ministry included acts of healing and reconciliation, bringing together people who were previously divided. His compassion and willingness to help those outside of the Jewish community.[8]
- Respect for Women: Jesus included women in His ministry (Luke 8:1-3), spoke to them directly (John 4:7-26), and appeared first to women after His resurrection (Matthew 28:1-10). [9] The Presbytery (PCUSA) supports women in leadership, continues to support my ministry.
How My Beliefs Have Been Affirmed and Challenged by the Reading
Coleman Hughes affirms that colorblindness is the concept that society should look beyond race when considering equity and justice. He argues that focusing on race can perpetuate new forms of racism and that the key to reducing inequality and easing racial tensions is to replace race-based policies with class-based ones.[10] By shifting the focus to class-based policies, Hughes suggests that efforts to reduce inequality would be more effective and equitable, addressing socioeconomic disparities that cut across racial lines. This perspective is rooted in the idea that economic inequality is a significant factor driving social disparities and that policies should target these issues directly. It’s a compelling argument, as it promotes unity and seeks to address the root causes of inequality without relying on racial categorization. However, I believe race and class are intertwined, and addressing racial disparities specifically is necessary to achieve true equity. This complexity highlights the various approaches to addressing social justice issues.
The End of Race Politics: Arguments for a Colorblind America, Coleman Hughes offers excellent explanation about race, anti-racism, neoracism, colorblindness and politics, but these are not newly found topics, thus, there is an absence of originality in Coleman’s book.[11] I kept looking for something new that he would address. I appreciate the thought-provoking nature of Coleman’s statement, but I was a little disappointed.
[1] Marketing Magazine Malaysia, “Managing Reverse Discrimination in Malaysia: Challenges in Diversity, Equity, and Inclusion,” January 23, 2024, https://marketingmagazine.com.my/managing-reverse-discrimination-in-malaysia-challenges-in-diversity-equity-and-inclusion/.
[2] Coleman Hughes, The End of Race Politics: Argument for a Colorblind America, (New York, NY: Thesis, 2024), 58-60.
[3] Marketing Magazine Malaysia, “Managing Reverse Discrimination in Malaysia: Challenges in Diversity, Equity, and Inclusion,” January 23, 2024, https://marketingmagazine.com.my/managing-reverse-discrimination-in-malaysia-challenges-in-diversity-equity-and-inclusion/.
[4] Matthew 28:19-20
[5] John 4:1-26
[6] Luke 10:25-37
[7] Galatians 3:28
[8] Matthew 8:5-13, Mark 7:24-30
[9] Luke 8:1-3, John 4:7-26, Matthew 28:1-10.
[10] Hughes, 18-19.
[11] Coleman Hughes, The End of Race Politics: Argument for a Colorblind America, (New York, NY: Thesis, 2024).
About the Author
Shela Sullivan
Born and raised on the vibrant Penang Island in Malaysia, I cherish the Malaysian greeting, “Mari Makan!!” which reflects the warmth of shared meals. Since 1996, I have called Oregon my home enjoying the raindrops and the serenity of its beaches. The ocean connects me to nature and energizes me. I am a Wife - Mentor - Traveling Pastor - Sourcing Manager Construction. Favorite Bible Verse: "Delight yourself in the Lord, and He will give you the desires of your heart." ~ Psalm 37:4~ I reside with my husband, David and our fur-baby Rolo. We share passions for travelling, culture, diverse cuisines, home improvements, classic cars and laughter.8 responses to “I Don’t Really Know [Saya Tidak Benar-Benar Tahu]”
Leave a Reply
You must be logged in to post a comment.
Shela,
I appreciate your perspective and response. I am reminded how much of a “wicked problem” this is. If you could have suggested that Hughes add one chapter what do you think you would have wanted him to focus on?
Thank you for the question, Adam.
One possibility might be to explore “Global Perspectives on Race Politics.” This section could compare race-based policies and ideologies in different countries, highlighting successes and failures of colorblind approaches globally. It might offer fresh insights on how the United States could learn from other societies.
Shela,
Your comment ” However, I believe race and class are intertwined, and addressing racial disparities specifically is necessary to achieve true equity. This complexity highlights the various approaches to addressing social justice issues,” subscribes to the idea of Intersectionality. Mounk discussed this some in his Identity Trap book. He believes it exists but has been expanded to areas he does not feel it fits. Do you have one idea of how you might address the racial disparity issue while also addressing the poverty issue?
Wow! You got me Jeff 😊
This is a thought-provoking question! It took me a while to answer your question, nevertheless it is a great question.
One idea is to implement targeted universalism. This approach combines universal goals (e.g., reducing poverty) with strategies that are tailored to address the unique barriers faced by specific groups (e.g., racial disparities). Targeted Universalism is demonstrated both in United States and in Malaysia. For example:
Universal Goal: Provide access to affordable housing for all low-income families and health care. In Malaysia, there is universal health care system, I believe in the United it is Medicaid.
Tailored Strategy: Recognize that systemic racism often results in racial minorities being disproportionately affected by housing discrimination or redlining. Policy measures could include enforcing fair housing laws, offering down payment assistance programs targeted at historically disadvantaged communities, and increasing funding for community-led housing projects.
I am addressing poverty as a universal challenge while considering the specific racial barriers that exacerbate inequality. It also aligns with the principles of intersectionality by acknowledging how race and class interact. I hope my reply make sense. This is a tough one, Jeff.
Hi Shela, I appreciate your section on deeply held convictions before reading. Specifically, they were all aspects of healthy living a Godly life. If you had to pick one to be an initial focus, where would you start and why?
Hi Diane,
Thank you for your question. I would select:
Breaking Down Barriers: Jesus broke down social and cultural barriers by interacting with people from different backgrounds. For example, He spoke with the Samaritan woman at the well (John 4:1-26).
I will focus on the passage about Jesus breaking down social and cultural barriers might start by examining the interaction with the Samaritan woman at the well (John 4:1-26). This particular moment is a profound example because it embodies the central themes of inclusion, compassion, and challenging societal norms, making it an ideal starting point. I have preached on this passage multiple times and each time there is different message.
Why would I start here?
1. Cultural Significance: At the time, Jews and Samaritans had deep-seated animosity, yet Jesus initiated a meaningful conversation with the Samaritan woman. This act alone highlights His willingness to bridge divides. I personally reach out to my Hindu and Buddhist family, my Muslim friends and those who do not believe God exist. I am creating to bridge these barriers with love and authenticity.
2. Breaking Gender Norms: Jesus spoke to a woman in public, which was unconventional in that cultural context. This shows His radical approach to addressing social norms.
3. Message of Salvation: During the conversation, Jesus introduced the concept of “living water,” a symbol of eternal life. This moment emphasizes how breaking barriers isn’t just an act of inclusion, but also an opportunity to share deeper truths.
Hi Shela, I appreciate your mention of Malaysia’s 1971 New Economic Policy (NEP). I’m curious—how was it introduced? Was there a movement behind it, and has it had any impact on your family?
Hi Elysse, thank you for your question. Wow!
Sorry for my long-winded reply to you. It is important that I answer them correctly. I had to do some fact-check.
The New Economic Policy (NEP) in Malaysia was introduced in 1971 as a response to the racial tensions and economic disparities that culminated in the tragic May 13, 1969, riots. It was formulated by the National Operations Council (NOC) under the leadership of then-Prime Minister Tun Abdul Razak. The NEP aimed to promote national unity by addressing poverty and restructuring society to reduce the association of race with economic function.
How it was introduced:
The NEP was part of the Second Malaysia Plan (1971–1975) and was designed as a 20-year policy. It had two main objectives:
1. Eradicating poverty: Regardless of race, the policy aimed to uplift all Malaysians by improving access to education, employment, and economic opportunities.
2. Restructuring society: It sought to reduce the economic divide between ethnic groups, particularly by increasing the participation of Bumiputera (indigenous Malays and other indigenous groups) in the modern economy.
Was there a Movement behind it?
The NEP was not the result of a grassroots movement but rather a government-led initiative. It was shaped by policymakers and intellectuals who believed that addressing economic imbalances was essential for long-term peace and stability. The policy was heavily influenced by the socio-political context of the time, including the aftermath of colonial rule and the ethnic tensions that had escalated into violence.
Impact on families:
The NEP’s impact on families varies widely depending on their ethnic and socio-economic backgrounds. For Bumiputera families, the policy provided significant opportunities through affirmative action in education, employment, and business ownership. However, it has also been criticized for creating dependency and not fully addressing poverty across all communities.
As for its impact on my family, as a non-Muslim family, our benefits are very limited, for example Bumiputra’s are eligible for up to 10% price reduction when buying their first house. Non-Muslims are not eligible for that same discount. So, sometimes non-Muslims to obtain those benefits, they marry a Muslim partner or convert to Islam.
I hope I have answered your questions.