At face value, Australia and Malaysia share a number of common features. Both are medium-sized nations, with Australia having a population of 22 million and Malaysia 28 million.
Both are multifaith societies. Australia’s 61% Christian majority sits alongside a non-religious minority of 22% as well as smaller numbers of Buddhists (2.5%), Muslims (2.2%), Hindus (1.3%) and others. Malaysia’s 60% Muslim majority shares the country with Buddhists (19%), Christians (9%), Hindus (6%) and others. In effect, both societies are highly pluralistic in terms of both faith and ethnicity.
However, such superficial similarities mask deep-seated differences in terms of multiculturalism and multifaith issues. Australia does not have an official religion, whereas in Malaysia, Islam is the official faith. This difference has significant ramifications.
Western level playing field
Multiculturalism is embraced by officialdom in Australia. The 2011 government document The People of Australia made the following statement: ‘This policy recognises the amazing breadth and diversity of Australian society, and reaffirms the government’s unwavering support for a culturally diverse and socially cohesive nation’. Inasmuch as it can do so, the Australian government strives to offer a level playing field to the different communities that make up the nation.
Islamic approach
In contrast, multiculturalism is not so well viewed in Malaysia, as seen in the document Debunking Multiculturalism uploaded to the Malaysian government website by the government agency IKIM. It states: ‘The followers of other religions should recognise the fact that their religions have many things in common with Islam, particularly when it comes to ethics and morality. As such, it is through Malaysia, as an Islamic State, that other religions would survive and thrive. It is through Malaysia, as an Islamic State, that we have a better chance of fostering a national unity based on a common religious worldview’. In other words, other religions exist and are practised inasmuch as they sit under the umbrella of Islam, and adhere to Islamic norms.
In Australia, the government does not intervene in matters of faith sharing and mission activity. All faiths are free to promote themselves to anyone. However, in Malaysia, the government facilitates Islamic mission to other faiths, but legislates against non-Muslims engaging in mission to Muslims, with detention and fines the penalties for breaking this law.
Schooling
In Australian government schools, all faiths can be studied as part of religious education programmes. In Malaysian government schools, by contrast, Islamic Studies are an official part of the curriculum for Muslim students. However, non-Muslim Malaysian school students cannot study their faiths but instead must take Moral Education, a subject teaching broader ethical concepts.
In the legal sector, Australia has one court system for all. In Malaysia parallel court sys-shari’a tems exist, with courts serving the family law needs of Muslims and civil law courts serving other faith communities. However, in a dispute between a Muslim and a non-Muslim, such as in inheritance matters, the case will come before the shari’a court, which will favour Muslim parties.
The commercial arena represents another area of significant difference. Australian banks work on capitalist principles – although there are increasing calls for some aspects of shari’a banking to be introduced. In Malaysia, however, again a parallel system exists, with a fast-growing Islamic banking system operating alongside non-Islamic banks. The Malaysian government is providing substantial encouragement and funding support to shari’a finance in all its forms.
Public funds
The use of public funding for faith facilities is non-discriminatory in Australia. However in Malaysia, public funds heavily favour Muslim development. There are far more mosques and burial grounds for Muslims per head of Muslim population than for others.
This snapshot of the difference between Australia and Malaysia is also relevant to broader comparisons between Western and majority Islamic countries. Herein lie the ingredients for inter-religious dialogue for churches concerned with the rights of Christian minorities.
