{"id":41136,"date":"2025-03-11T23:09:16","date_gmt":"2025-03-12T06:09:16","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=41136"},"modified":"2025-03-11T23:09:16","modified_gmt":"2025-03-12T06:09:16","slug":"i-dont-really-know-saya-tidak-benar-benar-tahu","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/i-dont-really-know-saya-tidak-benar-benar-tahu\/","title":{"rendered":"I Don\u2019t Really Know [Saya Tidak Benar-Benar Tahu]"},"content":{"rendered":"

Previous knowledge<\/strong><\/p>\n

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]<\/a> 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<\/em> about reverse racism,[2]<\/a> 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]<\/a><\/p>\n

\u00a0<\/strong>Summary of My Most Deeply Held Convictions Before the Reading<\/strong><\/p>\n

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 \u2014the lepers, the prostitute, the woman with the bleeding issue, acknowledged diversity and embraced differences in people:<\/p>\n

    \n
  1. Inclusivity of the Gospel<\/strong> In the Great Commission, Jesus instructs his disciples to make disciples of all nations (Matthew 28:19-20),[4]<\/a> emphasizing inclusivity of the gospel. My grandmother was not a Christian, but she made sure I practiced inclusivity, shared my \u201cstuff\u201d with my sister and my cousins.<\/li>\n
  2. Breaking Down Barriers<\/strong>: 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]<\/a><\/li>\n
  3. Love and Acceptance<\/strong>: Jesus taught and demonstrated love and acceptance, regardless of ethnicity and background (Luke 10:25-37).[6]<\/a> 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.<\/li>\n
  4. Unity in Diversity<\/strong>: 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]<\/a> emphasizing unity in diversity. My work journey continuously teaches me that diverse collaborations produce a shared result.<\/li>\n
  5. Healing and Reconciliation<\/strong>: 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]<\/a><\/li>\n
  6. Respect for Women<\/strong>: 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]<\/a> The Presbytery (PCUSA) supports women in leadership, continues to support my ministry.<\/li>\n<\/ol>\n

    \u00a0<\/strong>How My Beliefs Have Been Affirmed and Challenged by the Reading\u00a0<\/strong><\/p>\n

    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]<\/a> 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.<\/p>\n

    The End of Race Politics: Arguments for a Colorblind America,<\/em> 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\u2019s book.[11]<\/a> 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.<\/p>\n

    [1]<\/a> 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\/<\/a>.<\/p>\n

    [2]<\/a> Coleman Hughes,\u00a0The End of Race Politics: Argument for a Colorblind America<\/em>, (New York, NY: Thesis, 2024), 58-60.<\/p>\n

    [3]<\/a> 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\/<\/a>.<\/p>\n

    [4]<\/a> Matthew 28:19-20<\/p>\n

    [5]<\/a> John 4:1-26<\/p>\n

    [6]<\/a> Luke 10:25-37<\/p>\n

    [7]<\/a> Galatians 3:28<\/p>\n

    [8]<\/a> Matthew 8:5-13, Mark 7:24-30<\/p>\n

    [9]<\/a> Luke 8:1-3, John 4:7-26, Matthew 28:1-10.<\/p>\n

    [10]<\/a> Hughes, 18-19.<\/p>\n

    [11]<\/a> Coleman Hughes,\u00a0The End of Race Politics: Argument for a Colorblind America<\/em>, (New York, NY: Thesis, 2024).<\/p>\n","protected":false},"excerpt":{"rendered":"

    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 […]<\/p>\n","protected":false},"author":198,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[3433],"class_list":["post-41136","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-hughes-dlpg03","cohort-dlgp03"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41136","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/198"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=41136"}],"version-history":[{"count":1,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41136\/revisions"}],"predecessor-version":[{"id":41137,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41136\/revisions\/41137"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=41136"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=41136"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=41136"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}