Page 143 - 马佛青55周年特刊

Social Tensions, Public Unrest,
and Religious Vigilantism

Alongside legislative activity, Malaysia experienced a spike in religiously Opinion Articles
motivated public unrest and online vigilantism. Boycotts, violent threats, and
inflammatory rhetoric surged on social media platforms, particularly in response to
international events such as the Israeli-Palestinian conflict. Businesses and public
figures perceived to have taken a neutral or pluralistic stance became targets of hate
campaigns, further polarising Malaysian society along religious and ethnic lines.
Such incidents have undermined social cohesion and created a culture of fear among
religious minorities and dissenting voices.
The misuse of blasphemy laws and the increasing censorship of creative
expression also illustrate a shrinking space for non-Muslim beliefs and perspectives. A
notable example is the censorship and legal action against the film ‘Menteri Terbang’,
which explored religious questions from multiple viewpoints. The director and
producer were charged under Penal Code Section 298 for allegedly hurting religious
sentiments, exemplifying how laws meant to protect religious harmony are instead
being used to silence alternative or pluralistic discourse.
Moral policing intensified in 2024, as authorities conducted Ramadan raids and
publicly chastised athletes for non-Syariah-compliant attire. Even school canteen
policies and entertainment regulations were scrutinised through a religious lens. These
actions, although framed as preserving Islamic values, disproportionately affected
non-Muslims and secular citizens who were expected to conform to religious norms
not applicable to them.

Direct Impacts on Non-Muslim Communities

Non-Muslims in Malaysia faced increased pressure from both formal regulations
and informal social expectations in 2024. Policies such as the proposed mandatory
halal certification for non-halal businesses, bans on female performances at Chinese
temples, and the prohibition of pork sales in open markets underscored a growing
encroachment on cultural and religious practices of minorities. These policies,
although often justified as administrative or moral safeguards, have had the effect of
marginalising non-Muslim ways of life.
Unilateral conversions continued to be a flashpoint. While the Federal Court
reaffirmed both-parent consent in the Loh case, incidents like preacher Firdaus Wong
Wai Hung’s controversial advice on converting non-Muslim children sparked public
outrage. Such acts, though later censured, reveal ongoing efforts by some religious
actors to bypass civil protection and promote conversion under the guise of outreach.
Similarly, statements from religious authorities suggesting Muslims may enter non-
Muslim places of worship to proselytise were met with concern and resistance from
interfaith organisations.

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