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Freedom of Language as Expression: The Malaysian Constitution does not prohibit the use of any language, nor does it restrict communication in private spaces or informal settings. As such, attempting to curtail this freedom without legitimate grounds would infringe upon constitutional rights.

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Section 298A of the Penal Code: This provision makes it a criminal offense to cause disharmony, disunity, or feelings of enmity, hatred, or ill-will on the grounds of religion or race. A claim that unfairly targets Chinese or Indian Malaysians for speaking their languages could incite racial tension and be seen as an attempt to disrupt the peaceful coexistence of Malaysia's ethnic communities.

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The Sedition Act 1948 criminalizes speech or actions that have the tendency to incite hatred against the government or to cause tension between different ethnic groups. A claim that suggests Chinese or Indians should not speak their mother tongues could be interpreted as inflammatory, especially if it promotes ethnic or racial discord.

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Promotion of Racial Tension: By alleging that the use of non-Malay languages fosters distrust, such a statement could potentially stir up suspicion and animosity among ethnic groups, thereby violating the Sedition Act.

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Although the Rukun Negara is not a legally binding document, it outlines core values and principles meant to guide the nation, including the upholding of **"unity" and "diversity"** in society. Any action or statement that promotes division or undermines the unity of Malaysia's multicultural society goes against the spirit of the Rukun Negara.

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Contradiction to National Values: The claim in question contradicts the foundational principles of mutual respect, harmony, and inclusivity. It undermines the collective effort toward national unity and integration.

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Reputation of Ethnic Communities: Associating the use of a language with distrust or disloyalty could harm the reputation of Chinese and Indian communities, leading to defamation claims, particularly if the statement causes harm to the social standing or business opportunities of individuals within those communities.

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Violation of Article 8 (Equality): Article 8 of the Federal Constitution guarantees equality before the law and equal protection of all Malaysians, regardless of race, religion, or background. Discriminating against someone based on the language they speak is a violation of this principle. Suggesting that the use of Chinese or Indian languages causes distrust unfairly targets minority groups, violating their right to equal treatment.

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Violation of Article 152 (National Language and Other Languages): Article 152 establishes Malay as the national language but also protects the right of individuals to use and teach other languages, such as Chinese, Tamil, and others

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https://www.straitstimes.com/asia/se-asia/stop-trying-to-be-like-arabs-johor-ruler-tells-malays

Posted by EngineeringProfit > 1 month ago | Report Abuse

Yes, they are the ones truly who literally betraying Malay. Those who push for Arabisation betray Malaysia by undermining the very essence of what it means to be Malay. Malaysia’s strength lies in its diversity and in the blending of cultures and traditions that have evolved over centuries. Arabisation, in contrast, dilutes this rich history and forces Malays to abandon their own heritage for foreign practices that are not necessarily more "Islamic" but are simply Arab. True patriotism should mean protecting and celebrating Malaysia’s indigenous traditions, not erasing them.

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Traditional Malay wedding practices, which once included vibrant cultural rituals, music, and attire, are now being replaced by more austere Arab-style ceremonies that limit some cultural expressions of joy and festivity.

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Nice figure-revealing Baju Kebaya and Baju Kurung (good as motivation to keep slim) - These traditional Malay dresses, which were widely worn by women, are being replaced in some circles with more Arab-inspired clothing like the abaya or niqab. The traditional tudung (headscarf) has also been replaced with the more conservative niqab or burqa.

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East coast Mak Yong (a traditional form of dance-drama) and Wayang Kulit (shadow puppetry) are considered un-Islamic due to their association with Hindu-Buddhist traditions. These arts have been severely marginalized.

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Pantun and Syair - Traditional forms of Malay poetry like pantun and syair are being overshadowed by Arabic forms of religious recitation, and the prominence of Arabic khat often eclipses the beauty of Malay script Jawi, which has a more indigenous character.

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Traditional celebrations such as Gendang Raya, Pesta Panen, and Gawai have also diminished, as they are seen as less in line with Arab ideals compared to religiously-centric observances.

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Traditional Malay architecture with its intricate wooden carvings and structures built on stilts is being sidelined by mosque designs that follow Arab-inspired architectural styles, which focus more on domes and minarets rather than regional features.

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Instruments like the gamelan, rebab, and kompang have unfortunately been relegated in favor of purely religious chants and Arabic nashid performances, even in schools and community celebrations.

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Loss of Moderation and Tolerance - Malay Islam was traditionally moderate, incorporating local traditions and customs under the umbrella of Islam. Arabisation imposes a more rigid and conservative interpretation of Islam that is often at odds with the historically tolerant, open, and syncretic nature of Malay Islamic practices.

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Suppression of Local Wisdom - The adat (customary law) system in Malaysia, which includes both Adat Perpatih and Adat Temenggung, has been a means of maintaining harmony, solving disputes, and preserving social values. By marginalizing these in favor of Sharia-based laws, Arabisation undermines centuries of local wisdom that was tailored specifically for Malay society.

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The adoption of Arab clothing, language, and customs sends a message that local traditions are inferior to those from the Middle East. This not only diminishes local practices but also fosters a sense of cultural inferiority among Malays, which can lead to deeper identity crises.

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Economic and Social Impacts - Traditional Malay arts, crafts, and performances, which were a source of income and tourism, are being sidelined in favor of religious conservatism. This not only affects the preservation of culture but also has negative economic impacts, particularly on rural communities dependent on cultural tourism.

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There are moves to Arabize Silat by removing local elements perceived as "mystical" or "un-Islamic."
The move to Arabize Silat, a traditional martial art native to Southeast Asia, especially in Malaysia and Indonesia, refers to the effort to reshape or reinterpret Silat by removing cultural elements that are perceived as mystical, animistic, or un-Islamic. These elements may include rituals, chants, spiritual practices, and philosophies embedded in Silat, which have roots in local animism, Hindu-Buddhist traditions, or indigenous Malay customs.

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Historically, Silat is not just a physical martial art but also deeply intertwined with local culture, spiritual beliefs, and identity. Some forms of Silat incorporate elements like mantras, invocations of spiritual entities, or rituals to enhance physical prowess or seek protection. These practices often draw from pre-Islamic traditions and may be regarded as mystical or supernatural.

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Such moves risk erasing the rich cultural and historical heritage of Silat, diluting its identity and disconnecting it from the broader Malay cultural context. Silat, in its traditional form, represents a harmonious blend of local culture and tradition.

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The claim that Chinese and Indian Malaysians conversing in their mother tongues causes distrust in the Malay community violates several legal and constitutional provisions. It contravenes **Articles 8, 10, and 152** of the Federal Constitution, which guarantee equality, freedom of expression, and protection of linguistic diversity. Additionally, such a claim could be seen as **inciting racial tension**, violating provisions under the **Penal Code and the Sedition Act**. Finally, the statement contradicts the spirit of the **Rukun Negara**, which emphasizes national unity and respect for Malaysia's diverse cultural and linguistic heritage.

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Violation of Article 10 (Freedom of Speech and Expression): Article 10 of the Federal Constitution guarantees the right to freedom of speech and expression. Language is a crucial form of expression, and restricting individuals from speaking in their mother tongue undermines this fundamental right.

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Constitutional Protection of Other Languages: The Constitution explicitly allows for the use and teaching of non-Malay languages, which implies that individuals have the right to converse in their mother tongues. Any claim that restricts this right contradicts the very spirit of Article 152, which aims to balance the primacy of the Malay language with the protection of linguistic diversity.

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Otak terpesong. Discriminatory Nature: The claim is discriminatory because it singles out specific ethnic groups for using their mother tongues, creating a harmful stereotype that could lead to social division and marginalization.

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Incitement to Hatred or Disharmony: If the claim is made publicly or in a way that could stir negative sentiments against non-Malay communities, it could be seen as violating laws related to incitement and public order.