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DEVELOPING NATIONAL IDENTITY IN MULTICULTURAL SCHOOL

Mazlena Mohd Shah

Lecturer

Kolej Poly-Tech MARA Ipoh,

mazlena@gapps.kptm.edu.my

017-7573287

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DEVELOPING NATIONAL IDENTITY IN MULTICULTURAL SCHOOL

Mazlena Mohd Shah

Kolej Poly-Tech MARA Ipoh,

mazlena@gapps.kptm.edu.my

ABSTRACT

In any society, the educational system is closely related to societal needs and thus it cannot

ignore the political, economic and cultural-ideological factors which influence its functions. As a

result, educational systems have environments that give them purpose and meaning and define

their functions, limitation sand conflicts. In Malaysia, since independence one of the national

objectives has been unity;hence forth, all the enacted educational policies have stated that unity

is their overarching objective. The National Language Policy declared that Malay language is the

national language and medium of instruction in the national schools. The centralized school

curriculum and examination, and the inclusion of subjects like civic studies, are attempts to

ensure integration, tolerance, and national consciousness. The notion of Bangsa Malaysia,

which means one Malaysian race introduced by Dr. Mahathir Mohamad in 1991 as part of his

vision of 2020, aimed at bringing greater national integration among the various ethnic groups

within the country. Schools encourage students of one race to make an effort to study and

understand the other races, their cultures, beliefs, and religions. For example: the Indians must

understand all about their Malay and Chinese fellow Malaysians, and the same applies to the

Malays and Chinese. Teachers who address the differences and add them to the curriculum will

succeed in creating a multicultural classroom that will advocate the educational goals of all

students.

1 INTRODUCTION

Since achieving independence fifty-five years ago, Malaysia has undergone economic

transformation in terms of diversification of its agriculture in the 1960s to manufacturing in the

1970s-1980s, and then to technology-based development since the 1990s. These achievements

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came as a result of the ability of Malaysians, diverse in their culture, to tolerate, and to live and

work together in realising the countrys overall goals of growth and prosperity.

Until recently, the predominant view of multicultural education in the United States has been the

assimilation or melting-pot perspective in which microcultures are expected to give up their

cultural identities in order to blend in or become absorbed by the predominant mainstream

society or macroculture (Gloria M. Ameny-Dixon, 2000).

The basis for conflict between the ethnic groups stems from identity contestation in the form of

language and culture. In the 1970s, the Malays advocated that the core of the national culture

should be that of the Malay. This assimilative approach was unkindly viewed by the Chinese and

the Indians. Relationships between the ethnic groups are rather complex, intricate and sensitive,

especially when dealing with matters of religion, culture and language. These features are

important in identity contestation, a phenomenon created by the British in the context of colonial

knowledge and its investigative modalities (Shamsul, 2006). According to Shamsul, it is through

the colonial practice of codifying, documenting and representing the social, cultural, economic

and political state in history that modern identities in Malaysia like Malay/Malayness,

Chinese/Chineseness and Indian/Indianess have emerged, consolidated and fortified. Realizing

the danger of creating distrust among the ethnic groups the government had rescinded the

assimilation strategy and sought the policy based on the multicultural model.

2 Literature Review

Since independence in 1957, Malaysia (Malaya, Singapore, North Borneo and Sarawak)

was very much a plural society and very much a model as described by Furnivall(1949)

inheriting social, economic and politicalvestiges of the colonial policy of divide

andrule.Relations between ethnic groups were full of distrust. A nation would not be able to be

forged in such a situation. Thus, thetask of national integration has to be seriously and

immediately undertaken and indeed this is a massive challenge. The term integration hasbeen

defined as a process whereby politicalactors in several distinct national settings arepersuaded to

shift their loyalties, expectationsand political activities towards a new centre(HaasinSyedSerajul

Islam, 2008). In brief, national integration is a process of bringing together discrete elements of a

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society intoa more integrated whole, or to make out ofmany small and diverse societies a

closerapproximation of one nation (Wriggins in Syed Serajul Islam, 2008).

Social scientists have studied the process of national integration from three universal

theoretical perspectives. First, the general systems theory analyzes whether there is a regular and

continuing inter-connectedness in the subsets or elements of a system. Inter-connectedness is the

main ingredient in the formation of value congruence in a system. Von Bertalanffy (1972)noted

that the formation of value congruence is why all ongoing social systems actually show a

tendency toward a general system of common cultural orientation. Second, the transactional or

communication salience theory of Deutsch (1964), Jacob and Toscano (1964) and others has also

been used to explain both the degree to which people are connected and the way changes in the

direction of communication affect the direction of integration. According to Mabogunje (1981),

the movement of mass populations into different regions of a country is a significant way of

achieving integration between a people and its territory, and also between different groups within

the population.

2.1 Education in Malaysia

It is not easy to identify the forms of institutional support for a multicultural environment.

Some of the studies have explicitly clarified the institutional support that has direct impact on

teacher education . Learning about each others cultures, and also learning about cultures they

dont know together, like the Tainos (Dr. James A. Banks, 2000). The really important thing I

want to point out is that its not the race of the teacher, but a set of cultural characteristics that

make them effective with children of color. It is essential to explore the efforts of a larger

institution that have indirectly and subtly affected teacher education programs. Clearly, most

institutions of higher learning are gatekeepers for the status quo, and usually are reluctant to

change. Any announced policy would have an impact on the education equity in a campus. Then,

what issues should be recognized in order to diversify an institution? What progress has been

made by other institutions approved to be useful for teacher education

programs? And why is it so difficult to make change in an institution?

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Education is a deliberate attempt to construct human beings who will participate in society as

productive citizens. It is the most contested terrain in any society, and it is a battlefield or a

conveyer belt for the creation of human beings. Malaysia has succeeded in investing education in

a way that made it a model to be followed for peaceful coexistence and acceptance of

multiculturalism and multi-sectarianism, based on its educational curricula (Al-Anbouri, 2009).

The mission of the Ministry of Education in Malaysia is to produce world class education

and ensure the development of the individuals potentials and to fulfill the nations aspirations.

Education is fundamental to the inculcation of values and ethics which ultimately shape the

nation's character, growth and social cohesion. The seeds of national unity must be sown among

the young, and they must be taught and convinced of the benefits of peaceful co-existence.

Education should promote the development of inner peace in the minds of students so

that they can establish more firmly the qualities of tolerance and compassion. It should, also,

cultivate feelings of solidarity and equality at the national level. Formal education in Malaysia is

overseen by two government ministries: the Ministry of Education (Kementerian Pelajaran) for

matters up to the secondary level, and the Ministry of Higher Education (Kementerian Pengajian

Tingg) for matters regarding tertiary education. Primary education is free and compulsory for

children from all ethnic and language groups. Although education is the responsibility of the

federal government, each state has an education department to help coordinate educational

matters in their respective states. The education system is highly centralized, particularly for

primary and secondary schools, with state and local governments having little say in the

curricula or other major aspects of education. Multicultural education consist of beliefs and

explanations that recognizes and values the importance of ethnic and cultural diversity which

shapes lifestyles, social experiences, personal identities, and educational opportunities of

individuals, groups and nations. Multicultural education also prescribes what should be done to

ensure equitable accessibility and treatment for diverse groups in schools and in the society as a

whole (Ephraim Gorham, 2001).

The major challenges experienced in multicultural education are (a) the lack of proper

academic structure to address the different needs of students from various cultural backgrounds

and needs to forward multicultural curriculum transformation, (b) the inability of the students to

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participate in meaningful academic processes and (c) the experience of prejudice and

segregation directed to students from multicultural background by teachers, classmates, and the

people from the community. Cultural pluralism, within a democratic sense, assumes that different

political, religious, or ethnic groups can equally exist within a single society. Also, it demands that

political, economic, social, and educational opportunities are equally provided for each cultural group. It

is not an issue in this study to discuss and promote an insight into how political, economic, and social

institutions, principles and criteria, and power relations are to be established and to be functioning in a

pluralistic society (Rasit Celik, 2014). These factors along with other factors hinder multicultural

societies from achieving high quality education especially the education provided to students not

of the dominant culture. The same thing can be said about the educational system in Turkey. In

Turkey, the attention of the educational system to the diverging cultural needs of each student

group has remained asymmetrical and inadequate resulting in inappropriate and irrelevant

education received by students in all levels of education.

Rios and Stanton (2011) analyze the seven characteristics of multicultural education

outlined by Nieto and Bode as follows. Multicultural education is (1) an antiracist approach that

focuses on racist and discriminatory problems in order not to accuse anyone but to provide hope

for biasedfree society. Multicultural education is to be recognized as elements of the curriculum

as reading and writing since it is (2) basic education. Therefore, since it is basic education,

multicultural education is (3) important for all students. Also, it is a dynamic (4) process that

evaluates and revises its educational materials and program in accordance with the dynamic

nature of multicultural social structure. Multicultural education is (5) pervasive. Schools that

recognize these principles require multicultural education at every level of their curriculum,

reflects multicultural characteristics in physical aspects of schools too, and multicultural

education eventually becomes a way of thinking rather than a segregated program. The last two

characteristics of multicultural education are (6) social justice oriented and (7) critical pedagogy.

For the two authors, multicultural education is not in favor of status quo. Instead, it promotes

students development in taking action in social changes. Multicultural education encourages

students and communities to realize, share, and overcome social difficulties and injustices (Rasit

Celik, 2014). Multicultural education in Turkey needs to be reconsidered in accordance with

allowing the right to education for all people and in keeping with global justice. Development of

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multicultural education curriculum in Turkish higher education should focus on protecting the

cultural heritage of each of the international students and people from different backgrounds to

encourage tolerance. In addition, Banks (2006) suggests, the school curriculum should be

reformed so that students will view concepts, events, issues, and problems from different ethnic

perspectives and points of view. He argues that conceptualizing the curriculum and making

ethnic content an integral part of a transformed curriculum should be distinguished from merely

adding ethnic content to the curriculum. Ethnic content can be added to the curriculum without

transforming in or changing its basic assumptions, perspectives, and goals.

Many higher education institutions and Kindergarten-12 schools have bans on hate

speech in order to ensure civility and protect the rights of all students, including students from

minority groups with beliefs and speech deemed offensive by certain groups. Some of the

primary goals of hate speech bans include preventing students from being offended, feeling

uncomfortable, or having their feelings assaulted by ideas or language that they consider

hateful. Without much doubt, language can hurt, and many minority group members have been

the targets of racial, sex, religious, and ethnic bigotry. Despite the noble intentions of these hate

speech bans, the courts have ruled that they are an unconstitutional violation of the First

Amendment . While schools have an obligation to protect students from discrimination (actual

behavior), it is impermissible to proscribe speech because it is repugnant or insensitive to

individuals or groups. Advocates of hate speech prohibitions in colleges and public schools

(albeit, students in Kindergarten-12 schools have more limits because of their age and

compulsory attendance) often fail to recognize that the First Amendment allows hate speech. The

legal and pedagogically rational response to biased, intellectually primitive, ignorant, crude, or

offensive speech is more enlightened speech based on facts, not the unconstitutional suppression

of speech.

2.2 New Trends in Malaysian Education

One of the initial reactions to the riots of 1969 was the formation of the national ideology or

Rukenegara (the nation's ideology). The belief in God is the first statement of the National

Ideology or Rukunegara which was formulated in 1970. It has provided the direction for

education, national unity, justice, liberty, diversity and progress. It declares that Malaysians are

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dedicated to achieve a greater unity of all its people, regardless of their ethnic origins or religion

affiliations (Manickam, 2004). The principles of Rukenegara are: Faith in God, loyalty to

king and country, upholding the constitution, the rule of law, and good behavior and morality.

The National Philosophy of Education (NPE) (Falsafah Pendidikan Negara), was

formulated in 1988, and regarded as a statement of vision for the Ministry of Education in the

pursuit of educational excellence. It is the core of all educational programs and activities at all

levels of schooling, from pre-school until tertiary education (Ismail et al. 2009). The

Vision School is a government initiative to produce a Malaysian race (Bangsa Malaysia) built on

and the abolition of ethnic differences amongst its citizens (Manickam, 2004). Ethnic

interaction can, among other things, promote a realistic sense of inter-ethnic integration. This is

because when groups work together toward common goals further opportunities are

presented for developing and discovering similarities of interest and values. The vision

school consists of three schools clustered in one common area that is the Malay School, the

Chinese School and the Tamil School. Each school is given the autonomy to implement its

own educational programs. The three schools share some common physical amenities, such as

the canteen, playing fields, assembly areas and corridors. The aim is to bridge the gap

amongst the different ethnic groups as well as to inculcate a love for the country and to

nurture and sustain unity and tolerance. These three trends were landmarks in the fight

against discrimination and misunderstanding. They have achieved the greatest degree of

unity and social justice among members of the Malaysian community.

2.3 Civic and Citizenship Education (Pendidikan Sivik dan Kewarganegaraan)

In 2005, the Ministry of Education reintroduced the subject of Civic and Citizenship Education

so that students of various races and cultures could sit together and be trained to deliberate on

issues of common concerns as citizens. This is important because if the exercise is well done,

then as future citizens they will learn to resolve critical issues affecting them through

deliberation just as the founding fathers of the nation did. Some of the goals of National and

Civic Education are: to produce a united Malaysia; to produce Malaysian citizens who are

knowledgeable, God fearing, well-behaved, competent and harmonious (Barone, 2002).

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2.4 Multiculturalism

Multiculturalism is a system of beliefs and behaviors that recognizes and respects the presence of

all diverse groups in an organization or a society. It brings together human beings from a variety

of cultures to enable them to reach their fullest potential.The understanding of other cultures is

crucially important, and it may help to maintain stability in society. Living in a multicultural

society requires a high level of understanding and respect of those from other cultures. It is

important to address racial differences effectively in the curriculum so youngsters can be

exposed to positive attitudes towards racial differences. The ultimate goal of education is the

development, in every individual, a sense of universal values and types of behavior on which a

culture of peace is predicated. People should understand and respect each other, and negotiate on

an equal footing, with a view to seek common grounds. Once the social fabric is torn, it cannot

easily be sewn together again. The main aim of managing multiculturalism in Malaysia is to

maintain national integration in which all their various cultural communities could live alongside

each other while maintaining their own original identities (Ibrahim, 2007). Multicultural

education is a philosophical concept built on the ideals of freedom, justice, equality and human

dignity.

There are numerous definitions and perspectives of multicultural education to reflect

standpoints of specific disciplines or outlooks of different professional organization. Based on a

review of literature on multicultural education, several scholars has described multicultural

education a quite differently. For example, according to (Banks & Banks, 1997; 2001),

multicultural education is a transformative movement in education that produces critically

thinking and socially active members of society. It is not simply a change of curriculum or the

addition of an activity. It is a movement that calls for new attitudes, new approaches, and a new

dedication to laying the foundation for the transformation of society.

In addition, Gorski (2010) argues that multicultural education is designed to develop

citizens in democratic society-by considering the needs of all students. It makes explicit how

issues of race, ethnicity, culture, language, religion, gender, and abilities/disabilities are

intertwined with educational process and content. In addition, Bennett (1999) defines that

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multicultural education is an approach to teaching and learning that is based upon democratic

values and beliefs, and affirms cultural pluralism within culturally diverse societies and an

interdependent world and it is based on the assumption that the primary goal of public education

is to foster the intellectual, social, and personal development of virtually all students to their

highest potential (p. 11). From these several different perspectives and definitions, Tiedt and

Tiedt (1999) also states that multicultural education is an inclusive teaching/learning process that

that involves all students in emerging a strong sense of self-esteem, discovering empathy and

tolerance for people of diverse cultural and ethnic backgrounds, and experiencing equitable

opportunities to achieve their fullest potential.

Multicultural education is an approach to teaching and learning that is based on

democratic values that affirm cultural pluralism within culturally diverse societies in an

interdependent world. There are currently two viewpoints or perspectives of multicultural

education in the United States, namely the assimilation or melting-pot perspective and the

pluralism or global perspective. The assimilation perspective of multicultural education is that

microcultures must give up their original culture and identities in order to blend in or become

absorbed into the predominant Anglo-Western European culture. The global perspective is that

microcultures can retain many of their traditions such as language, religion, and social customs

while adopting many of the aspects of the predominant Anglo-Western culture. The global

perspective of multicultural education recognizes cultural pluralism as an ideal and healthy state

in any productive society and promotes equity and respect among the existing cultural groups.

This principle allows the global perspective of multicultural education to extend beyond

equity pedagogy as the only way to counteract problems that have been created by the

assimilation perspective. With the rapidly increasing interconnections among all nations,

particularly now, as we face global issues related to the ecosystem, nuclear weapons, terrorism,

human rights, and scarce national resources, institutions of higher education need to embrace the

global perspective of multicultural education if we are going to remain models of democratic

societies in a pluralistic world and stay academically competitive in relation to the rest of the

world. The purpose of this article is to explain the global perspective of multicultural education

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and how institutions of higher education can use it to remain models of academic excellence in

pluralistic and democratic societies.

Multicultural education is an approach to teaching and learning that is based on

democratic values that affirm cultural pluralism within culturally diverse societies in an

interdependent world. There are currently two viewpoints or perspectives of multicultural

education in the United States, namely the assimilation or melting-pot perspective and the

pluralism or global perspective. The assimilation perspective of multicultural education is that

microcultures must give up their original culture and identities in order to blend in or become

absorbed into the predominant Anglo-Western European culture. The global perspective is that

microcultures can retain many of their traditions such as language, religion, and social customs

while adopting many of the aspects of the predominant Anglo-Western culture. The global

perspective of multicultural education recognizes cultural pluralism as an ideal and healthy state

in any productive society and promotes equity and respect among the existing cultural groups.

This principle allows the global perspective of multicultural education to extend beyond equity

pedagogy as the only way to counteract problems that have been created by the assimilation

perspective. With the rapidly increasing interconnections among all nations, particularly now, as

we face global issues related to the ecosystem, nuclear weapons, terrorism, human rights, and

scarce national resources, institutions of higher education need to embrace the global perspective

of multicultural education if we are going to remain models of democratic societies in a

pluralistic world and stay academically competitive in relation to the rest of the world. The

purpose of this article is to explain the global perspective of multicultural education and how

institutions of higher education can use it to remain models of academic excellence in pluralistic

and democratic societies.

2.4.1 The Global View of Multicultural Education

The American Council on Education (Green, 1989), National Association for the Advancement

of Sciences (AAAS, 1989), and educators who have been personally involved in promoting

multicultural education in schools and at institutions of higher education have identified several

long-term benefits of the global perspective of multicultural education. Some of these long term

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benefits are as follows: 1. Multicultural education increases productivity because a variety of

mental resources are available for completing the same tasks and it promotes cognitive andmoral

growth among all people. 2. Multicultural education increases creative problem-solving skills

through the different perspectives applied to same problems to reach solutions.\ 3. Multicultural

education increases positive relationships through achievement of common goals, respect,

appreciation, and commitment to equality among the intellectuals at institutions of higher

education. 4. Multicultural education decreases stereotyping and prejudice through direct contact

and interactions among diverse individuals.

According to Mda in Lemmer (1999), the benefits and ultimately the goals of multiculturalism

include the following: the enhancement of equal educational opportunities; development of

ability to identify with and relate to other groups; reduction of racial discrimination; core values

inculcation; and promoting effective relationships between home and school. In order to

establish and sustain a successful teacher education program for diversity, institutional support is

critical. Lack of clarity about multiculturalism and lack of diversity among faculty could hinder

attempts to change teacher preparation programs. (Hui-Min Chou, 2007). Students would benefit

from a diverse faculty who would be able to provide a variety of perspectives. Student teachers,

with diverse cultural knowledge, will make sense of unexpected perspectives from their students,

who come from various cultural backgrounds.

Over and above these, the benefits of multiculturalism have been revealed in a number of

studies. Researching on the importance of multiculturalism in higher education, the above cited

studies have established that multiculturalism in education is beneficial in as far as it increases

productivity because a variety of mental resources are available for completing the same tasks

and it promotes cognitive and moral growth among all people. Over and above this,

multiculturalism has been seen to enhance creative problem-solving skills through the different

perspectives applied to same problems to reach solutions as well as increasing positive

relationships through achievement of common goals, respect, appreciation, and commitment to

equality among the intellectuals at institutions of higher education. The same authorities are also

in agreement that multicultural education renews vitality of society through the richness of the

different cultures of its members and fosters development of a broader and more sophisticated

view of the world.

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2.4.2 Peer Culture and School Culture

In those teacher education classroom the elements of a strong peer culture was apparent.

Although in the beginning of this study peer culture was not one of the foci, as the study

progressed, issues related to the preservice teachers experience started to connect with the

classroom context and their shared culture.

The difference between the teachers perspectives and the students perspectives on the

classroom community indicate that there were two cultures operating in and around classroom

community. On the one hand, there was the school culture, which represented the rules,

regulations, and objectives of the teacher education program.

On many occasions, it is the cultural policies and orientation of the nations-state that

place minority communities at a disadvantage. Theorists of multiculturalism maintain that most

states, including western liberal democracies, have a majoritarian cultural bias, i.e., their policies

and practices express the culture of the majority. This cultural orientation of the nation state

places ethnic and cultural minorities at a disadvantage in the public arena. Moreover, the

continued presence of majority culture in national and public life gives that culture certain

legitimacy. Its customs and practices appear to be neutral, and are often treated as symbols of the

nation-state rather than those of community.

2.5 Objective of the Study

This study examines the politics and practices of education in Malaysia within the context of

ethnicity and nation-building. The central focus in this paper is a discussion of educational

policies in terms of multi-ethnicity, multi-religions and multi-languages. Though Jordan is not

considered as multicolored as Malaysia, it faces from time to time incidents of violence,

intolerance and misunderstanding. Lessons learned and their possible applications in the

Jordanian context will be examined.The study also explores the level of tolerance and

understanding practiced among Malaysian students regarding the diverse heritage in a

multicultural classroom environment and nation building. It stresses the government of

Malaysia's efforts in managing its complex ethnic, cultural and religious differences to bring

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about a sense of national unity and a culture of peace and harmony through education. The

research seeks to examine how the ethnic, racial and cultural needs of a country's student

population are considered when creating the education policy of a country.

3.0 Methodology

A qualitative analysis is employed in analyzing and identifying the various factors contributing

to the level of tolerance and understanding of other cultures among young Malaysians and

Jordanians. To fulfill the studys objectives, the methods employed were library research with

the emphasis on textual analysis, interviews with students, teachers, school principals and

administrators at the schools, directorates of education at the ministerial levels. Observations

while visiting schools in both Jordan and Malaysia were also made.

4.0 Questions of the Study

The main questions addressed in the research are:

1. Whether and how a country's education policy can help to promote coexistence rather than

reinforce divides?

2. How education policies of Malaysia grapple with questions of diversity and citizenship?

3. How divisive moments in a country's history are presented in its education curriculum?

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Table 4.1 : Content analysis of the national and civic education curricula in Malaysia

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In summary, the rules and regulations stipulated by the government of Malaysia is

different from those stipulated by the government of Jordan when it comes to multicultural

tolerance and social cohesion. Besides, the national and civic education curricula in Malaysia

emphasize the concepts of national identity, multiculturalism, tolerance and nation - building,

while the curricula in Jordan emphasize basically the loyalty to the regime and the nation as a

whole. The curricula of national and civic education in Jordan are not concerned with social

conflicts among the different sectors of the Jordanian society. They take the issues of social

cohesion and tolerance as face value with no attempt to question the reasons behind tribal brawls

and violence on campuses and in schools, and no serious attempts have been made to find ways

and means to alleviate the unfortunate incidents of violence that erupt from time to time.

5.0 Discussion

In view of the social, economic and political challenges that Jordan is facing nowadays in light

of the popular revolts in some Arab countries, the need has become urgent to review the

academic curricula in general and the national and civic education curricula in particular. The

revision would absorb the successful universal international identity and its representation

among the youth; thereby reaffirming to them the concepts of allegiance and affiliation to

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become capable of dealing positively and actively with the requirements of citizenship. I believe

that the future of Jordan lies in our ability to unite. National unity without a common identity is

an exercise in futility. People need to come to terms with the fact that we need to co-exist in

harmony, and this can only happen if there is genuine respect and acceptance of differences.

Public education should only serve the interests of unifying the society and should clearly not

have a divisive effect. It is the responsibility of the government to develop and safeguard the

education system which truly promotes the principle of "unity in diversity". The goal is to

maintain national integration in which all the various cultural communities could live alongside

each other while maintaining their own original identities. Schools and institutions of education

are in a unique position to address the teaching and learning of diversity by creating an

environment that will allow positive interaction among students from different backgrounds

(Mustafa & Norzaini, 2009). Unfortunately, we are more inclined to search for differences rather

than recognize commonalities. Diversity among various groups should be a source of strength. If

we can accept each other, we can go a long way to unite Jordan and make it strong and resilient.

While stressing the whole, it is recognized that the individual has rights which should be

respected and not lightly encroached upon. We must be aware of the obstacles and difficulties

that lie in front of us in order to circumvent hurdles and strategize our efforts in the most

optimum manner. Co- curriculum activities encourage students to interact with each other.

Therefore, they will be able to get to know each other closely. As a result, unity can be achieved.

Students should be encouraged to reflect upon their learning and be able to transfer it across the

curriculum to situations outside the curriculum. Through social cohesion, students will learn,

understand, accommodate and assimilate each other. Schools must act as the lighthouse of the

society, providing direction and guidance. One of the key instruments to create a cohesive

society is education. Achieving that will require resolve from the government to remedy the

causes, not just the symptoms. Nevertheless, the educational policy alone cannot elicit tolerance,

peace and cultural harmony. The government has to rise up and play its role in bringing people to

a melting pot where everybody feels that justice and equality is fully served. There should be

zero tolerance to any ethnic or racial remarks and actions. All men are created equal, and the

government should bear that in mind.

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Malaysia will remain one of the few nations in the world today, whose experience and

track record in dealing with many ethnicities and many cultures is a useful one. It is useful for

other countries to study closely and perhaps gain some useful insights from it. Considering that

we are all God's creation, we should be able to work out ways by which we are able to live with

one another in harmony and mutual regard, just as we would with people of our own kind. The

seeds of national unity must be sown among the young. They must be taught and convinced of

the benefits of peaceful co-existence. While Malaysia can point to some measures of success in

its efforts, I would never presume to prescribe the exact Malaysian experience to other countries

since it may fail miserably when taken out of the Malaysian context. Jordan must choose the path

that suits its own circumstances.

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REFERENCES

Why Multicultural Education Is More Important In Higher Education Now Than Ever: A

Global Perspective. (2004) Gloria M. Ameny-Dixon McNeese State University.

Multiculturalisms Five Dimensions (2011), Dr. James A. Banks on Multicultural Education

Multicultural Teaching Competence As Perceived By Elementary School Teachers, (2001),

Ephraim Gorham Dissertation Prospectus Submitted To The Faculty Of The Virginia

Polytechnic Institute And State University.

A History of Multicultural Education in the USA: Origins, Approaches, and Misconceptions

Rasit Celik, 2014, The Online Journal of New Horizons in Education Volume 2, Issue 4

Essays in Education Volume 21, Summer, (2007),Multicultural Teacher Education: Toward a

Culturally Responsible Pedagogy, Hui-Min Chou, Institute of Ethnology, Academia

Sinica

Multicultural Teacher Education: Toward a Culturally Responsible Pedagogy

Hui-Min Chou, (2007), Institute of Ethnology, Academia Sinica.

Multicultural Education Curriculum Development in Turkey, Hasan Aydin, September 2012,

Yildiz Technical University, Istanbul-Turkey. ISSN 20392117 Mediterranean Journal of Social Sciences Vol. 3 (3)