Page 132 - 马佛青55周年特刊

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文 Impact on YBAM’s Organisational Structure and Operations
章 Changes in Membership, Leadership, and Legal Responsibilities

As the Act redefines youth as individuals below 30, YBAM was compelled to reassess its membership
and leadership composition. Many capable and experienced office bearers are over 30, and strict adherence
to the law would disrupt organisational continuity and professionalism. YBAM therefore implemented
several adjustments:
•Establishment of a dual-track system: Youth under 30 take on principal leadership and
empowerment roles, while members over 30 are organised under a separately registered entity with the
Registrar of Societies, ensuring continuity of experience.
•Constitutional amendments: Clear distinctions are made between ‘youth members’and‘senior
members’in terms of responsibilities and participation.
•Enhanced youth leadership training: To ensure leadership continuity, training systems such as
‘Step Out, Get Moving’ Secondary School Students’ Dharma Learning Camp have been set up.

Interaction with Government Agencies: Opportunities and Limits

The amendments have also prompted YBAM to reposition itself in areas such as government
engagement, funding applications, and policy consultations. To ensure legal compliance and access to
resources, YBAM proactively established closer ties with the Ministry of Youth and Sports and state youth
councils, while emphasising its non-partisan, non-profit, and moderate identity as a youth organisation.
However, overly rigid enforcement of the amendment risks suppressing the participation and
development of Buddhist youth organisations. Hence, YBAM has repeatedly called on the government to
consider the realities of youth development and participation post-amendment, and to allow for parallel
institutional models that foster a more inclusive youth policy ecosystem.

Organisational Autonomy and the Challenges of Religious Youth Organisations
Sensitive Points for Religious Groups Under the Law

Religious youth organisations, by nature, involve spiritual education and cultural continuity.
Their leadership often requires senior members with deep experience and religious cultivation. A rigid
requirement for leadership under age 30 could compromise the professionalism and authority of religious
affairs.
Moreover, many religious youth groups are affiliated with temples or Buddhist societies, forming
intergenerational leadership structures that do not fully match the legal definition of‘pure youth
organisations.’If these structural differences are not recognised, such entities organisations could face
instability in their legal status and lose access to government resources.

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