A recent racial controversy reignited the debate on discrimination in Malaysia when three local radio deejays mocked Hindu religious rituals in a viral social media video. The backlash was swift–sparking outrage within the Hindu community and leading to their immediate suspension.
In response, Communications Minister Fahmi Fadzil directed the Malaysian Communications and Multimedia Commission (MCMC) to investigate, while also demanding an explanation from Astro to ensure accountability[1].
Beyond official action, the incident raises a bigger question: Has Malaysia truly made progress in tackling racial discrimination, or are we just sweeping issues under the rug?
The 3R Rule: A Lesson We Keep Forgetting
In Malaysia, three topics: race, religion, and royalty – must be handled with care to preserve harmony in this multiracial nation. These 3R issues have long been recognised as highly sensitive, with the potential to inflame tensions if not approached with caution.
Prime Minister Datuk Seri Anwar Ibrahim has repeatedly urged all parties to steer clear of inflammatory discussions surrounding the 3R topics, emphasising that they could offend and divide communities.
He has also reinforced the importance of upholding the principles of Rukun Negara, which serve as the foundation of national unity and should be consistently practised to foster a more cohesive society[2].
How Did We Get Here? A Look Back at Malaysia’s Racial Policies
Racial tensions in Malaysia didn’t arise overnight, they were embedded in the system during British colonial rule. The divide-and-rule strategy segregated Malays, Chinese, and Indians into different economic sectors: agriculture, mining, and plantations, deepening socioeconomic gaps that persisted long after independence in 1957[3].
To address these disparities, the government introduced the New Economic Policy (NEP) in 1971, aimed at increasing Bumiputera (ethnic Malay and indigenous) economic participation. While the policy uplifted many, it also fueled resentment among non-Malays due to preferential treatment in key areas:
- Education: Quotas reserving university spots for Bumiputera students
- Business & Economy: Exclusive contracts, loans, and funding for Bumiputera entrepreneurs
- Employment: Priority in civil service and government-linked companies
Did the NEP work? Yes and no.
It successfully reduced Bumiputera poverty and created a middle class, but it also deepened racial divisions. The 1980s saw gradual economic liberalisation, but the NEP’s legacy continues to influence Malaysia’s racial landscape today[4].
Laws Governing Racial Harmony
Malaysia has several laws designed to regulate racial and religious relations, though their effectiveness and fairness remain debated:
Federal Constitution (Article 153) – Article 153 grants the Yang di-Pertuan Agong the responsibility to safeguard the special position of the Malays and the indigenous peoples of Sabah and Sarawak (Bumiputera) while ensuring the legitimate interests of other communities. It provides affirmative action policies in areas such as education, employment, and business opportunities[5].
Sedition Act 1948 – Criminalises speech or publications that incite racial or religious discord, challenge Malay special rights or threaten royal sovereignty. While aimed at preventing unrest, it has also been criticised for stifling free speech.
Penal Code (Sections 298 and 298A) – Prohibits acts, speech, or publications that deliberately insult religious or racial sensitivities, with criminal penalties for violations[6].
Communications and Multimedia Act 1998 (CMA, Section 233) – Criminalises hate speech, racial insults, and misinformation spread online. Enforced by the Malaysian Communications and Multimedia Commission (MCMC), this law is increasingly used against online offenders[7].
While these laws exist to maintain peace, enforcement inconsistencies and political misuse raise concerns about fairness. Some argue that reforms are needed to balance security with free expression.
The Malaysian Bar’s Push For Legal Reform
In 2023, the Malaysian Bar advocated for stronger legal frameworks to combat racial discrimination and promote national unity. Former Malaysian Bar President Karen Cheah Yee Lynn has emphasised the need to replace the outdated Sedition Act 1948 with modern legislation.[8]
To balance freedom of speech with public security, the Malaysian Bar has proposed three key bills:
- Racial and Religious Hate Crimes Bill: Criminalises incitement of racial and religious hatred.
- National Harmony and Reconciliation Bill: Reinforces Article 8 of the Federal Constitution, ensuring equal protection under the law and prohibiting discrimination based on race, religion, and gender.
- National Harmony and Reconciliation Commission Bill: Establishes a commission to promote awareness, investigate discrimination cases, and make policy recommendations for fostering national unity.
The proposed commission would consist of individuals from diverse racial, religious, and political backgrounds. This body would serve as a central platform for government-civil society collaboration, ensuring a structured approach to addressing racial issues in Malaysia.
Key moments in Malaysia’s journey towards racial unity
A look at history reveals that Malaysia has made several efforts to promote unity. One of the earliest was the introduction of the Rukun Negara in 1970, established in response to the May 13, 1969, racial riots.
As the nation’s official philosophy, it was designed to foster harmony through five guiding principles: Belief in God, Loyalty to the King and Country, Supremacy of the Constitution, Rule of Law, and Courtesy and Morality. Over the years, successive governments have launched various initiatives to strengthen national cohesion[9].
In 2009, the 1Malaysia was introduced by former Prime Minister Najib Razak, a campaign aimed to promote inclusivity and national identity over ethnic divisions[10]. More recently, Keluarga Malaysia, introduced by former Prime Minister Ismail Sabri Yaakob in 2021, emphasised the idea of treating the nation as one family, regardless of race or background[11].
This was followed by Malaysia Madani introduced by current Prime Minister Anwar Ibrahim in 2023, a framework centred on sustainable development, social justice, and inclusivity, promoting values such as compassion and respect[12].
Beyond slogans and campaigns, Malaysia has also developed structured policies to encourage integration. The National Unity Blueprint (2021-2030) outlines a long-term plan to strengthen social cohesion through education, policy reforms, and grassroots engagement[13].
On a community level, the Rahmah Community Initiatives focus on neighbourhood empowerment through programs such as the Progressive Rukun Tetangga Committees and the Voluntary Patrol Scheme (SRS), which aim to enhance safety, engagement, and mediation efforts[14].
While these efforts signal progress, racial tensions and systemic inequalities persist. The question remains: Are these initiatives fostering true integration, or do they remain surface-level solutions?
The Reality Of Racial Discrimination Today
Malaysia has made progress, but we’re not exactly at the finish line yet. Racial discrimination is still an ongoing issue, and different forces are shaping the conversation.
A 2023 discrimination survey by Architects of Diversity (AOD) revealed that 64% of Malaysians reported experiencing discrimination, with 32% of cases related to race.
Among religious groups, Hindus faced the highest rate of religious-based discrimination (40%), followed by Christians (26%), Buddhists (22%), and Muslims (20%).
Discrimination most commonly occurs on social media (32%), followed by the workplace – during job searches (30%) and at work (29%). Indians, in particular, report facing significant discrimination when seeking employment, housing, and interacting with the police.
The survey also found that the most recognised forms of discrimination include being called a racial slur (63%) and being unable to apply for jobs due to language requirements (63%)[15].
One respondent highlighted a common frustration:
Revoke the ‘Mandarin-speaking’ requirement in job applications. This is the biggest form of discrimination in Malaysia. We are Malaysians. – A survey respondent[15]
Despite numerous unity campaigns and policies, systemic and social discrimination remains deeply entrenched in Malaysian society.
Weaponising Race And Religion For Political Gain
It is easy to assume that discrimination stems mainly from ignorance among ordinary citizens. However, politicians often exploit racial and religious tensions to maintain power. The belief that voting along racial lines protects a community’s interests continues to shape political behaviour.
According to the Malaysia Racism Report 2023 by KOMAS, there were 15 recorded instances of politicians fueling racial tensions. Key figures included former Prime Minister Tun Dr Mahathir Mohamad, Abdul Hadi Awang, and Tuan Mohd Najwan Bin Halimi[16].
On 9 March 2023, Tun Dr Mahathir claimed that Malays do not benefit from Malaysia’s multi-ethnic society because the business sector is dominated by the Chinese, making it difficult for non-Chinese to secure good jobs.
On 4 May, Hadi Awang warned that political power could shift to non-Muslims and non-Malays during the election. Just two months later, he accused the Democratic Action Party (DAP) of using a Malay spokesperson to advance Chinese interests[16].
Such rhetoric deepens social divisions, proving that some politicians are willing to sacrifice national harmony for political gain.
Changemakers: Influencers and NGOs Leading the Way
The good news is that various organisations and activists are working to promote racial harmony and inclusivity in Malaysia.
Pusat KOMAS, a human rights NGO, advocates for democracy and non-discrimination. Since 2015, it has published the annual Malaysian Racism Report documenting cases of racial discrimination and tracking patterns over time. One of its key initiatives is the Code of Conduct, launched in 2016 with SUHAKAM and Penang Institute and adopted by the Penang State Assembly in 2020. This initiative aims to prevent workplace discrimination and promote fair employment practices[17].
Another leading voice is Architects of Diversity (AoD), a youth-led nonprofit working to bridge racial and religious divides. Their work focuses on three main areas: Empowering Youth, Legislative Advocacy and Community Engagement.
AoD’s flagship programme, Sekolah Diversiti, is a five-day retreat for 16- and 17-year-olds to explore diversity, equity, and inclusion. Surveys show that participants become more confident in addressing racism and advocating for minority rights. Another initiative, Kampus Advokasi, focuses on university students, equipping them to be leaders in democracy through a diversity and inclusion lens.
We try to get as diverse a collection of groups as possible and choose a young leader from each organisation to join a retreat where we talk about specific topics on faith and issues such as differences and how to find common ground in managing different beliefs. – Yasmin Hanis, AoD Communications Manager[18]
Moving Forward
Policies, activism, and legal reforms play a crucial role, but lasting change starts with us. Racial unity cannot be achieved through government action alone – it requires a transformation in how we see and treat one another.
It’s not enough to speak out only when discrimination makes headlines. We must actively challenge biases in our everyday lives, nurture genuine cross-cultural relationships, and ensure that inclusion goes beyond words – it becomes a way of life.
Malaysia’s greatest strength lies in its diversity, but unity is a deliberate choice we must make every day. If we want a future where race unites rather than divides us, we must move beyond passive acceptance and become champions of fairness, dignity, and equal opportunity.
The work of building a truly inclusive Malaysia starts now – with each of us.
Explore our sources:
- Q. Sallehuddin. (2025). MCMC hauls up radio station over viral video mocking religious festival. New Straits Times. Link
- Awani. (2025). PM beri teguran agar tidak sentuh isu 3R. Astro Awani. Link
- N.M. Noor. (2024). Multicultural Policies in Malaysia: Challenges, Successes, and the Future. Georgetown Journal of International Affairs. Link
- J.K. Sundaram(2017). The new economic policy and interethnic relations in Malaysia. In Global minority rights (pp. 239-266). Routledge. Link
- E. Paulsen. (2018). On Icerd, Article 153 and resetting race relations and discrimination. Fortify Rights. Link
- Free Malaysia Today. (2025). Minister calls for action against netizens who insult 3R sensitivities. Link
- Bernama (2023). Don’t upload hateful content, MCMC reminds social media users. Free Malaysia Today. Link
- K.C.Y. Lynn. (2023). It Is a Travesty to Selectively Interpret Our Federal Constitution — Time to Enact National Harmony Bills. Malaysian Bar. Link
- Mygov. (n.d). National Principles (Rukun Negara).The government of Malaysia’s Official Portal. Link
- P. Stewart (2013). ‘1Malaysia’: Race politics and representation. Al Jazeera. Link
- R. Robless. (2021). Make Keluarga Malaysia a success. New Straits Times. Link
- Bernama. (2023). Madani Concept Inclusive To All Races, Religions – Pm Anwar. Prime Minister’s Office of Malaysia Official Website. Link
- National Unity Blueprint 2021 – 2030 (n.d). Official Portal Ministry of National Unity. Link
- The Star. (2024). Leading The Charge For A Harmonious Malaysia. Link
- Architects of Diversity. (2023). State of Discrimination Survey Malaysia 2023. Link
- Pusat KOMAS Malaysia. (2023). Malaysia Racism Report 2023. Link
- Pusat KOMAS. (2023). Launch of the Malaysia Racism Report 2022. Link
- The Star. (2024). Mapping out the future of diversity. Link
