As for the discussions on pluralism in Malaysia, please see my previous postings dated 2 February 2011, 21 February 2011, and 25 February 2011 respectively. (Lily)
Malaysiakini (http://www.malaysiakini.com/letters/157520)
Religious, social and political aspects of pluralism, 2 March 2011
by Ronald Benjamin
There have been quite a number of comments on pluralism on the net and the print media since the prime minister's recent warning that that religous pluralism is unIslamic.
It is obvious that such a statement would continue to stir debate because its underlying nature is related to exclusivity and superiority.
Besides, how to reconcile pluralism with equality in the Malaysian context when ethno-religous dominance helps in maintaining the legitimacy of the current political establishment?
The fundamental essence of pluralism within religous beliefs is the creativity in spirituality that it unfolds.
For instance, different religious orders within the Catholic Christian faith has brought about greater variety and creativity of spiritual traditions, that has made the church into a vibrant and exciting spiritual force.
It is vital to understand that while one has an exclusive understanding of the basic tenets of faith, it does not in any way jeopardise the inclusive and pluralist aspect of spirituality observed in religious orders.
The second aspect of pluralism could be seen within the context of living in a multi-ethnic and religious society such as in Malaysia.
If pluralism is against religious beliefs, how is one to live side by side with persons who are from different religious beliefs, since one thinks of oneself and religion as superior?
How does equality as stated in the Malaysian Constitution, reconcile with the prime minister's view?
This basically leads to superficial relationships among communities of different religious beliefs, and shows a fatal flaw in the prime minister's assertion.
This is the reason Malaysian religious leaders are still finding difficult to find common ground on issues of great significance and substance.
We see get togethers during religious festivals, and the proclamation of the slogan of 'One Malaysia'.
Yet there is no standing side by side to fight wrongs like corruption, nepotism and abuse of power.
This is the sad reality in Malaysia where political leaders are still unable to understand the substance of their own slogans and in the process confuse their followers on where they really stand.
Political survival takes precedence instead of doing what is right and ethical. Malaysia today needs an exodus from ethno exclusive religious dominance.
Unless this takes place we would continue to see contradictions in 1Malaysia.
(End)
