Satay, roti canai and kuey teow

The Star

20-07-2025

DIFFERENCES between races, cultures and religions have not stopped South-East Asians from building close-knit communities in their respective countries.
While countries like Indonesia, Thailand and Vietnam are more homogenous compared to Malaysia and Singapore, social cohesion in the region remains high – averaging 72.4%, according to the South-East Asian Social Cohesion Radar 2025.
The study, initiated in 2022 by the S. Rajaratnam School of International Studies at Nanyang Technological University, measures social ties across ethnic, religious and linguistic lines.
'There is a broad acceptance for cultural differences. Overall, more than seven in 10 are confident that people from diverse communities will help each other regardless of their identity,' says the school's Senior Fellow and Social Cohesion Research Programme head Dr Leong Chan-Hoon.
And when we zoom in on Malaysia, the numbers appear to be heading in the right direction.
Malaysia's overall social cohesion score rose from 68% in 2022 to 75% in 2025. The latest breakdown shows 80% in social relations (ties across ethnicity, religion and language), 70% in connectedness (ties between communities, institutions and government), and 75% in civic-mindedness or people's willingness to work together for the common good.
According to the report, Malaysians 'feel strongly connected with their national and cultural identities, and are confident of other ethnic and religious groups.'
'Unity in diversity'
Malaysia's national identity often revolves around the idea of 'unity in diversity'.
So how do Malaysians mentally process pluralism – especially across generations, where values and cultural scripts may differ?
Taylor's University Mental Health and Well-being Impact Lab director Professor Dr Rozainee Khairudin says national identity is shaped by this very diversity.
'Due to the country's multicultural landscape, most Malaysians are exposed from a young age to various ethnic groups, languages, traditions and religious practices,' she says.
'This exposure enables them to form mental representations such as schemas (basic knowledge structures) and cultural scripts (internalised rules for social interaction) that incorporate diversity.'
She explains that a Malaysian child growing up in a multicultural school, for instance, may develop a schema that sees ethnic difference as normal and expected.
'Over time, these mental structures become automatic – helping individuals navigate diverse environments with more tolerance and less cognitive effort.
'This is pluralism in action – not just accepting difference, but engaging with it fluidly.'
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Social acceptance
Universiti Sains Malaysia sociologist Dr Zaireeni Azmi says she was pleasantly surprised by Malaysia's 78.4% score under the acceptance in diversity indicator – a component of the social relations domain.
'It's one of the most influential dimensions of social cohesion,' she says.
'To be honest, I do worry when I see racial slurs like 'Type M' or 'Type C' still popping up on social media.
'But clearly, there's more good than bad among the people. I'd call Malaysia a success story in terms of a multiracial society – from the roti canai and nasi lemak we eat, to the 'lah' we use in daily conversation.'
Zaireeni also highlights 'mamak-isation' as a symbolic expression of unity – where people of all races sit together at mamak restaurants to eat, chat and watch football.
'You rarely see that in Malay or Chinese restaurants. But at the mamak, Malays, Chinese and Indians hang out together. That reflects our society. It shows a sense of belonging and unity in diversity.
'The report also shows that we're proud of our national identity. That's good news.'
Still, she cautions, unity in diversity is not without its cracks.
'There are issues around representation. We've had riots in the past. It's not perfect, but we are living together peacefully.'
The report also underscores the role of national policy in shaping unity.
For instance, following the May 13, 1969 riots, the government introduced the 'Rukun Negara'– a set of National Principles to promote unity: Belief in God; Loyalty to King and Country; Supremacy of the Constitution; Rule of Law; Courtesy and Morality.
'These principles are integrated into our education system and continue to influence national unity policies.
'The government also promotes the concept of Bangsa Malaysia – an inclusive national identity for all. Bahasa Melayu, as the national language, helps facilitate interaction between ethnic groups.'
Zaireeni agrees and points to a recent example.
'When the Visit Malaysia Year montage didn't include any mosques, it wasn't just the Malays who questioned it – other races too felt it didn't represent Malaysia's vibrant cultural identity.'
Growing commonality
Malaysia also scores highly in the domain that measures focus on the common good –especially in civic participation (80%) and respect for social rules (81%), though solidarity and helpfulness lags slightly behind at 66%.
When asked whether religion and culture can be forces for unity or division, Zaireeni says it depends on how people approach their differences.
'When we talk about religion or linguistic identities, we should celebrate them together. Look at how we observe all major religious festivals – Hari Raya, Chinese New Year, Deepavali and Christmas, among others.
'That shared heritage is our strength. We must always work for a common good.'
But she warns that unity can unravel if differences are politicised.
'When people push a 'them vs us' narrative, it strains relationships. I don't know why some keep doing that.'
The media, she adds, also plays a vital role in shaping public perception.
'Some media houses
sensationalise differences for attention. That's harmful. Instead, let's highlight the positive – stories about people helping one another, about collaboration.
'We already have enough politicians doing the opposite.'
Young and old
The survey also notes that age, ethnicity and religion influence perceptions of social cohesion – especially in Malaysia. Younger people tend to view society more positively than older generations.
Among 1,003 respondents, youths rated Perception of Fairness at a mean of 3.81, compared to 3.64 for adults and 3.25 for seniors. Similarly, in Identification, youth scored 4.14, adults 4.02, and seniors 3.82.
Rozainee says these generational gaps can shape how pluralism is understood.
'Older generations may hold onto more rigid cultural scripts formed by past sociopolitical experiences, while younger Malaysians – especially those influenced by global media and inclusive education – develop more flexible, integrative ways of thinking about identity and diversity.
'These differing cognitive frameworks can sometimes lead to misunderstandings or value clashes between generations.'