1. New Straits Times (http://www.nst.com.my)
Religion must not separate us from our cultural or national identity, 19 April 2012
by Rita Sim (rita.sim@cense.my) is co-founder of the Centre of Strategic Engagement
UNMISTAKABLY CHINESE: But the community is also uniquely Malaysian
Malaysia is the only country outside China that commemorates the Wangkang (Royal Barge) festival, which took place in Malacca in February.
MUCH has been said about the diversity of Malaysian society, but many often overlook the fact that even individual ethnic groups are not homogenous.
The Chinese are a good example of such heterogeneity. As I have illustrated from my study of the Chinese in Malaysia, the community can be broken down by language -- the Chinese-speaking, the English-speaking and those who straddle both.
Religion is also a source of great diversity among the Chinese. Buddhism, Taoism, Christianity, Islam and Hinduism are just among the few religions that many Chinese belong to.
With such pluralism, one would expect the community to be the richer for it, as they can bring justness and morality to each other's lives while sharing their common heritage. But tension can arise when trying to reconcile religious principles with traditional cultural beliefs.
Chinese culture is filled with beliefs, practices, taboos and superstitions that range from the mundane to the extremely colourful and ritualistic, many of which are seemingly at odds with Abrahamic religions like Chris-tianity and Islam.
"Much of our Chinese culture and heritage is so inextricably intertwined with Chinese religious philosophies and beliefs that we Christians are to have nothing to do with it," wrote Daniel Tong in his book A Biblical Approach to Chinese Traditions and Beliefs.
Tong, an Anglican priest in Singapore, wrote the book to provide a "Biblical perspective" of how Chinese Christians should view these rites and rituals, which range from festivals to ancestor worship and traditional medicine.
Questions like whether Chinese Christians should hold joss sticks, whether a bridal couple can use the Chinese almanac to choose an auspicious wedding date, or even whether Christians should practise qi gong are among the topics raised in the book.
Tong rightly acknowledged that many of the traditional practices revolve around human and family ties. Yet, his book seeks to displace these very practices on the basis that they would weaken the Christian faith.
But where does it end? Will there come a day when Chinese Christians cannot go for Chinese New Year reunion dinners or partake in wedding tea ceremonies?
Chinese Muslims also struggle to navigate this minefield, which can be far more challenging than what is faced by the Christians.
"Being Chinese is an ethnic and cultural characterisation, being Muslim is a religious identification; yet somehow, these two identities are thought of as being conflicting," said Rosey Ma, who has written about the dilemma she faces in being Chinese and Muslim in Malaysia.
If the religious viewpoint becomes overly dominant, the Chinese will find themselves gradually losing their heritage. The greatest loss will not come from the sacrifice of the practices themselves, but from losing their history and meaning.
A good example is the Wangkang (Royal Barge) festival which took place in Malacca in February. This festival was brought to Malacca by Hokkien migrants from China during the Qing or Manchu Dynasty.
Today, Malaysia can boast of being the only country outside China that commemorates this festival, contributing to its historical preservation.
Traditional beliefs espouse many good values, like filial piety, loyalty, respect and honour, which transcend religious differences. Traditional customs like these are also one of the few aspects that can bring all Chinese together, regardless of language.
While the Chinese community is split in its struggle to find a Malaysian-Chinese identity, there are those waiting to polarise the community by exploiting its vulnerabilities.
This is already happening between different religions and ethnic groups -- earlier this year, certain parties tried to vilify Prime Minister Datuk Seri Najib Razak for visiting Batu Caves during Thaipusam, accusing him of "sacrificing his faith".
There must be logic in the way we practise our faith. Religion cannot separate us from our cultural or national identity. It is the last thing that should be used to divide a society already so fragmented or to perpetuate prejudices.
The Chinese in this country are unmistakably Chinese and uniquely Malaysian and they should not lose sight of this -- regardless of their religious beliefs.
2. Guardian (http://www.guardian.co.uk)
In Pakistan, saying goodbye can be a religious statement, 17 April 2012
To some, the growth of 'Allah hafiz' over 'Khuda hafiz', using a Qur'anic rather than Urdu name for God, is a symbol of change
by Syed Hamad Ali
・Does it matter what name people use for God? This is the question thrown up as a result of a strange development in Pakistani etiquette.
・Until about 10 years ago "Khuda hafiz", which means "God protect you", was the phrase commonly used to say goodbye. But, in the past decade, "Khuda hafiz" began to be overtaken by a new term "Allah hafiz". Now, "Allah hafiz" is used by everyone from religious clerics to fashion models and the country's top TV anchors.
・While languages change and evolve with time, and Pakistan certainly has bigger problems such as corruption and militancy, the alteration has unsettled liberals in Pakistan, who say it reflects a wider change in the country's cultural landscape.
・Khuda is the Urdu word for God, borrowed from Persian. Yet today, some people claim that Khuda can refer to any God, while Allah is the specific name for God in the Qur'anic scripture. Others have gone so far as to claim the word Khuda may even have pagan origins.
・The promotion of "Allah hafiz" first began in the 1980s under the rule of General Zia-ul-Haq when Pakistan was involved in the US- and Saudi-backed jihad against the Soviet occupation of Afghanistan. According to some reports, "Allah hafiz" was first used in public in 1985 by a well-known TV host on the state-run PTV. However it would be years later that the greeting took off.
・The arguments used by Muslims who are against using the name Khuda appear similar to the ones used by those Christians in the United States who say Allah is a different God to the one they worship. There is no denying there are key theological differences between Islam, Christianity and other religions when it comes to the nature of God, but these don't necessarily mean people from different faiths can't use the same name, while simultaneously holding on to their own unique beliefs.
・A few years back, a Roman Catholic bishop from the Netherlands, Tiny Muskens, attracted media interest after calling on people of all faiths to use the name Allah for God: "Allah is a very beautiful word for God. Shouldn't we all say that from now on we will name God Allah? What does God care what we call him? It is our problem."
・And millions of English-speaking Muslims have no hesitation in using the name God to refer to Allah. There are more than 10 million Christians who live in the Middle East who use Allah to refer to God. In Malaysia, there has been controversy on the matter for years about Christians being allowed to use Allah to refer to God, with even churches being attacked by some Muslims who object.
・Some have speculated the name Khuda may actually come from the word "Khud" which means "self" ("Khud-a" therefore translating as "self-revealing"). In Pakistan, the name Khuda is rooted in the very culture and history of the country. In the national anthem the final verse makes a reference to Khuda. A few years back a very popular film came out with the title Khuda Kay Liye ("For the Sake of God"). When former president Pervez Musharraf left office in 2008 he famously said in his farewell speech "Pakistan ka Khuda hafiz hai" ("God protect Pakistan").
・Some continue to use the "Khuda hafiz" despite the popularity of "Allah hafiz". To these people, "Khuda hafiz" is part of an ideological battle to retain what they see as a more pluralistic approach towards religion, yet for others it is tradition or nostalgia that keeps the usage alive. Outside Pakistan, "Khuda hafiz" is also known to be used in Iran, Afghanistan, Tajikistan and among Muslims in India.
・Interestingly, while Allah is an Arabic word, the Arabs themselves don't use "Allah hafiz" ; which is a purely Pakistani-manufactured invention mixing Arabic with Persian. Rather the Arabs use "ma salama" or "Allah ysalmak" when parting company. And for any who feel there is no need to mention God in a greeting in any language, remember even the English word "goodbye" derives from "God be with you", which was the standard greeting at one time.
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