Perbincangan Panel Siri #1: Hala Tuju Hubungan Antara Agama dan Kaum Selepas 63 Tahun Kemerdekaan

 

 

Tarikh: 13 Ogos 2020
Masa: 8.30 – 9.30 pm (Malaysia)
Pautan Video Rakaman : https://youtu.be/YMsnx5BoVYw

 

Perbincangan panel ini bertujuan untuk menerokai konsep-konsep yang wujud dalam isu hak kebebasan beragama dan selok-belok kompleks yang wujud dalam hubung kaitannya dengan kaum dan etnik di Malaysia daripada sudut pandang undang-undang, falsafah, teologi, sosiologi, politik, dan lain-lain. Apakah yang dimaksudkan dengan kebebasan beragama dalam perspektif yang lebih luas dan bagaimanakah ianya berkait dengan kaum serta etnik? Apakah ertinya untuk mempunyai hak kebebasan agama dalam negara berbilang kaum dan etnik? Apakah amalan terbaik mengenai hak kebebasan beragama yang wujud pada peringkat antarabangsa yang boleh dipelajari dan dicontohi oleh rakyat Malaysia?

Maklumat Panelis:

Dr Azmil Tayeb

Dr Azmil Tayeb merupakan pensyarah kanan Fakulti Sains Politik, Universiti Sains Malaysia. Penyelidikan beliau merangkumi politik Islam dan gerakan sosial di Malaysia dan Indonesia. Beliau juga bekas felo Fullbright Amerika Syarikat bertempat di pesantren Kalimantan Selatan dan felo Erasmus Mundus di Universiti Humboldt, Berlin.

 

Ryan Chua

Ryan Chua merupakan penyelaras program anti-diskriminasi di Pusat KOMAS, sebuah NGO hak asasi manusia di Malaysia. Beliau bertanggungjawab dalam penyelidikan, pemantau dan pelaporan isu-isu diskriminasi kaum di Malaysia. Ryan juga aktif dalam memberikan latihan anti-rasisme dan hak asasi manusia kepada golongan terpinggir (Orang Asli), pelajar universiti dan agensi kerajaan.

 

Firdaus Husni

Firdaus Husni merupakan Ketua Strategi Hak Asasi Manusia (HAM) di Malaysian Centre for Constitutionalism and Human Rights (MCCHR). Beliau pernah dilantik sebagai Pengerusi Jawatankuasa Undang-undang Perlembagaan, Pengerusi Bersama Jawatankuasa HAM dan Timbalan Pengerusi Pasukan Petugas Badan Peguam Malaysia berkenaan Suruhanjaya Bebas Aduan dan Salah Laku Polis (IPCMC). Pada 2016, beliau dianugerahkan ‘Women of the Future’ atas sumbangan dalam pendidikan kewarganegaraan, pemerkasaan perlembagaan dan HAM. Pada 2017, beliau dianugerahkan biasiswa Chevening Award dan telah memperoleh ijazah sarjana (LL.M) dalam pengkhususan HAM, di SOAS, United Kingdom.

 

Aizat Shamsuddin (Moderator)

Aizat Shamsuddin merupakan penyelaras projek Komuniti Muslim Universal. Penyelidikan dan pengalaman beliau tertumpu pada bidang pencegahan extremisme dan terrorisme dan hak asasi manusia. Pada 2018, beliau dianugerahkan biasiswa Australia Awards oleh Jabatan Hal Ehwal Luar Negeri dan Perdagangan Australia dan ASEAN untuk program sarjana di Universiti Melbourne dalam pengkhususan counterterrorism dan politik Islam. Beliau juga mempunyai pendidikan dalam undang-undang dan Syariah dari Universiti Sains Islam Malaysia.

 

 


Summary

Live Perbincangan Panel siri #1

This series featured our very own Aizat Shamsuddin from KMU Malaysia (Moderator) who was joined by three other panelists to discuss the above topic. In outlining the direction of the discussion Aizat gave out the context of the discussion on the status quo regarding interterreligious and interracial relation issues in Malaysia citing examples such as the mass rally against the International Convention on the Elimination of All Forms of Racial Discrimination (ICERD), ‘Buy Muslim First’ Campaign, the Seafield Temple riot and the opposition of Jawi learning in schools. He then asked whether there is progression or regression in interreligious and interracial relations in Malaysia? Ryan Chua, in explaining the context given by the moderator, he referred to  Pusat Komas’ 2019 Malaysia’s Racial Discrimination Report. He stated that there is definitely a decline in efforts given to combat racial discrimination as well as on the efforts to promote national unity in the nation. In support of that , there a slight increase in cases of racial discrimination as well as politicisation of race and religion. In 2018, it was recorded that  the highest number of racial politics and racism on social media due to the 14th General Election that occured in the same year  with politicians pulling the racial card to win votes in racial based politics.

Meanwhile, Dr Azmil Tayeb further responded with the fact that in his observation, the influence of Islamic orthodoxy is becoming  stronger in the education sector. Even though Islamic affairs are constitutionally to be vested in  the state jurisdiction under the Sultan’s purview, JAKIM has the upper hand in influencing the education sector such as  the Islamic curriculum in schools.  Another important point he made is that  the lack of empathy to one another which severes our understanding of those who are different from us that we call ‘others’, and our interaction with different religious and racial groups. This has undoubtedly  contributed to the polarisation and interracial issues in this country. Besides that, the complexity of interreligious and interracial relations in Malaysia can be traced back to the impact of colonialism that resulted in the  ‘Malay insecurity’. It is an anxiety from the socioeconomic impact that the  society has translated into ethno-religious and -nationalist sentiments which strengthened the polarisation.. That is why exactly this analytical discourse is crucial to tackle the social class issues between the rich and the poor in the Malaysia society as a whole. Therefore the problem in our interreligious and interracial relations is structural andcomplex which we need to address in parallel.

Affirming Dr. Azmil points, Firdaus Husni moved on to explain the legal application that should protect different races and religions in Malaysia. Citing the Federal Constitution she reiterated that the society should not only understand the Federal Constitution as the supreme law of the land but appreciate the spirit of the law that promotes unity and harmony. For example, the emphasis of Article 3 has always been more on the first part that recognises  Islam as the religion of the Federation, but less  on the second part that also recognises other religions to be practised in peace and harmony In other words, the interpretation of Article 3(1) shouldnot undermine  the human rights of other religions. Further, the society and even activists are muddled  in reading Article 153. The provision does not have the word ‘rights’ as what has been famously advocated but it is worded as ‘special position’. The two are not the same in legal essence. ‘Rights’ connotes something inalienable whereas ‘special position’ denotes advantages and benefits. Therefore, when society fail to understand the Constitution and  read in line with the spirit of democracy and multiculturalism, it is easy to fall into the rhetoric of race-based  politics and religious hatred.  Evidently, certain people have instrumentalised  Article 153 to justify oppression of others which is ironic because the same Article also provides safeguards to protect the rights of other races and religions. In conclusion, she suggested that to solve this problem, Malaysians must reject race-based politics although there is a demand for such politics, and focus on ground-up initiatives that promote inclusivity and diversity.