Constructing ethnic consciousness: the role of cultural heritage in Malaysia

ABSTRACT

The Chinese community’s unique position in Malaysian inter-ethnic relations weaves through intricate interactions with other ethnic groups, maintaining distinct cultural identities amidst Malaysia’s diverse ethnic fabric. This study explores the intricate relationship between ethnic consciousness and cultural heritage among Malaysian Chinese people, examining, within a historical context, how this community maintains its distinct identity within a multi-ethnic society. Utilizing focus group discussions (FGDs) with Chinese independent schools (CIS) students, the study delves into their identity perceptions, influenced by both “authority-defined” and “everyday-defined” social realities. The findings reveal how cultural heritage, particularly through lion dance activities, reinforces ethnic consciousness while contributing to a broader national identity. This study elucidates the complex dynamics of ethnic identity formation in a multicultural context and advocates for an inclusive heritage management. Such an approach fosters dialogue, respects diversity, and enhances our understanding of the role of heritage in shaping a cohesive, multicultural society.

KEYWORDS:

• Ethnic consciousness
• cultural heritage
• Chinese identity
• inter-ethnic relations
• national identity
• social cohesion

Acknowledgements

We would like to thank the teachers and students at Chung Hwa High School, Muar, Malaysia, for sharing their knowledge and time with us. We sincerely acknowledge Distinguished Professor Datuk Dr Shamsul Amri Baharuddin and Professor Dr Kartini Aboo Talib @ Khalid for their invaluable insights. Finally, our heartfelt thanks go to the anonymous reviewers and editors for their constructive comments, which have greatly improved the quality of this paper.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Ethical statement

This study was reviewed and approved by Institute of Ethnic Studies (KITA)s’ Ethics Committee, Universiti Kebangsaan Malaysia, approval number P112484-290324-D03. All participants were thoroughly informed about the study’s objectives, the methods of interview use, storage, and publish, as well as the requirements for privacy and confidentiality. Written informed consent was obtained from all participants, ensuring that participation was voluntary and explicit. Furthermore, all participants were anonymized.

Notes

1 Bangsa Malaysia, introduced by former Prime Minister Mahathir Mohamad in 1991, aims to create a united Malaysia that is ethnically integrated and harmonious, fostering a liberal and tolerant society wherein Malaysians respect each other’s creeds and customs (see Shamsul 1996b, 2001; Gabriel 2011). The National Unity Policy, launched in 2021, aims to achieve unity in diversity and serve as a catalyst for Malaysia to become a united, harmonious, and prosperous nation (Ministry of National Unity 2021).

2 The term “Bumiputra” originates from the Malay language and is widely translated into English as “Sons of the Soil”. This terminology encompasses Malays, Orang Asli (the indigenous minorities), and native communities in Sabah and Sarawak (Shamsul and Yusoff 2022). For constitutional references regarding the special position of Bumiputra, see Article 153 of the Federal Constitution 153 (“Malaysia Federal Constitution”, art 153).

3 The 1969 racial riots, an open and bloody Sino-Malay conflict, broke out in Malaysia. This was a pivotal event in Malaysian ethnic policy. References on the impact of this conflict on ethnic relations can be found in Gabriel (2013, 2015) and Shamsul and Yusoff (2022).