QUOTE
Religion
Religious tolerance is essential in Singapore. In fact, religions often cross racial boundaries and some even merge in unusual ways in this modern country. Younger Singaporeans tend to combine a little of the mysteries of the older generation with the realistic world that they know of today.
Religion is still an integral part of the cosmopolitan Singapore. Many of its most interesting buildings are religious, be it old temples, modern churches, or exotic mosques. An understanding of these buildings do play a part in contributing to the appreciation of their art.
Chinese Temples
Taoism, Confucianism, Buddhism, and ancestral worship are combined into a versatile mix in Chinese temples.
Followers of the Tao (The Way) adhere to the teachings of the ancient Chinese legend, Lao Tzu. They are concerned with the balance of the Yin and Yang, which are opposite forces of heaven and earth, male and female. Feng Shui, literally translated as wind and water, also originated from Yin and Yang. Ancestral worship is common and the spirits of the dead, like the gods themselves, are appeased with offerings.
Most Buddhists are of the Mahayana school although there are some from the Theravada school. In Singapore, the Buddhist faith is linked with Taoism and the practical doctrine of Confucianism.
Islam
The Malays in Singapore are Muslims. A few of the Indians are also Muslims, but even more uncommon are the Chinese Muslims.
Islam has a fundamental influence in the lives of those who follow the Prophet of Allah, Muhammad. The religion involves praying five times a day, eating only "halal" food, fasting during Ramadan, and going to Mecca on the Haj (pilgrimage). Halal food means food that has been specially prepared as according to the religion's dietary requirements.
Hinduism
As the Indian immigrants fled to Singapore, they brought with them Hinduism. The early temples are still the central points of rituals and festivals, which are held throughout the year.
Christianity
One will be able to find Christian churches of all denominations in Singapore. They were actually established with the arrival of various missionaries after the coming of Sir Stamford Raffles. Together with Buddhism, Islam, and Hinduism, Christianity is considered one of the four main religions today. There is quite a large number of Christians on the island.
Others
Minority faiths are not forgotten. There are at least two synagogues for the Jews and Sikhs. The Zoroastrians and Jains are also represented in Singapore.
Religious tolerance is essential in Singapore. In fact, religions often cross racial boundaries and some even merge in unusual ways in this modern country. Younger Singaporeans tend to combine a little of the mysteries of the older generation with the realistic world that they know of today.
Religion is still an integral part of the cosmopolitan Singapore. Many of its most interesting buildings are religious, be it old temples, modern churches, or exotic mosques. An understanding of these buildings do play a part in contributing to the appreciation of their art.
Chinese Temples
Taoism, Confucianism, Buddhism, and ancestral worship are combined into a versatile mix in Chinese temples.
Followers of the Tao (The Way) adhere to the teachings of the ancient Chinese legend, Lao Tzu. They are concerned with the balance of the Yin and Yang, which are opposite forces of heaven and earth, male and female. Feng Shui, literally translated as wind and water, also originated from Yin and Yang. Ancestral worship is common and the spirits of the dead, like the gods themselves, are appeased with offerings.
Most Buddhists are of the Mahayana school although there are some from the Theravada school. In Singapore, the Buddhist faith is linked with Taoism and the practical doctrine of Confucianism.
Islam
The Malays in Singapore are Muslims. A few of the Indians are also Muslims, but even more uncommon are the Chinese Muslims.
Islam has a fundamental influence in the lives of those who follow the Prophet of Allah, Muhammad. The religion involves praying five times a day, eating only "halal" food, fasting during Ramadan, and going to Mecca on the Haj (pilgrimage). Halal food means food that has been specially prepared as according to the religion's dietary requirements.
Hinduism
As the Indian immigrants fled to Singapore, they brought with them Hinduism. The early temples are still the central points of rituals and festivals, which are held throughout the year.
Christianity
One will be able to find Christian churches of all denominations in Singapore. They were actually established with the arrival of various missionaries after the coming of Sir Stamford Raffles. Together with Buddhism, Islam, and Hinduism, Christianity is considered one of the four main religions today. There is quite a large number of Christians on the island.
Others
Minority faiths are not forgotten. There are at least two synagogues for the Jews and Sikhs. The Zoroastrians and Jains are also represented in Singapore.
Is the freedom of expression of religion managed in Singapore? Because Singaporeans seem loath to discuss such matters to the extent it seems unnatural. What are the constraints? What is the penalty? What is the policy of the Government? Yet, some people think they know all the answers to the cultural solution in Singapore? Shall we dig a little deeper?
Well, I have stumbled upon an article that I find quite distressing and I would like to see your views on this matter.
QUOTE
“Keeping God in Place”: How Religion is Managed in Singapore
Published: June 04, 2008 in Knowledge@SMU
When the alleged leader of the Jemaah Islamiyah (JI) terrorist network in Singapore escaped from a high security detention centre earlier this year, Minister Mentor and former Prime Minister Lee Kuan Yew sounded a wake-up call. The media quoted him as saying, “… let’s not take this lightly. I think it's a very severe lesson on complacency”.
Since independence from Malaysia in 1965, Singapore has enjoyed a high degree of racial and religious harmony carefully nurtured by the government. However, Singaporeans risk being lulled into a false sense of complacency about the state of inter-ethnic relations, cautions Eugene Tan, law professor at the Singapore Management University. In his research paper, “Keeping God in Place: The Management of Religion in Singapore”, to be published by the Institute of Policy Studies, Lee Kuan Yew School of Public Policy, National University of Singapore, Tan questions whether Singaporeans are doing enough to interact meaningfully with, and to understand people of other races and faiths.
Legal Framework
“A lot of initiatives still take place through mediation by the state,” observes Tan. This comes as no surprise considering that Singapore’s strong legislative framework has been a pillar of support for religious harmony in the country’s multi-racial and religious environment for the past 43 years. As his paper states, “The government operates from the conservative and realist premise that religious harmony cannot be taken for granted and that efforts have to be continually exerted to ensure that moderation and social responsibility prevails in the practice of one’s faith.”
Various laws have repeatedly played a significant role in forestalling religious extremism and inter-faith conflicts. In 1987, the Internal Security Act (ISA) was used against alleged Marxist anti-state conspirators involving mainly Catholic activists. Since late 2001, suspected JI terrorists have been arrested and detained under the ISA for plotting to create racial and religious discord. In 2005, three bloggers were convicted under the Sedition Act for posting comments that were deemed anti-Muslim.
In the event that religious issues were to potentially affect Singapore’s peace and stability, the country’s legislative framework provides a variety of pre-emptive measures which the government can exercise. Apart from the Sedition Act and ISA, there is also the Penal Code. In addition, the Societies Act, the Maintenance of Religious Harmony Act and, increasingly, soft-law norms such as the Declaration of Religious Harmony buttress the deepcommitment to the maintenance of religious harmony.
Distinct Boundaries
Tan’s paper highlights several pertinent factors about the country’s composition. Religious affiliation overall has remained stable over the past two and a half decades although the numbers of Christians is growing steadily. Religious beliefs are also nearly synchronous with racial groupings and even language. For example, in Singapore, Buddhists and Taoists comprise the largest religious group (over 50%), of whom two thirds are Chinese and speak Mandarin and Chinese dialects. Muslims constitute the next largest religious group of which 99.6% are Malays who speak the Malay language. Slightly over half of all Indians are Hindus of which three fourths speak Tamil. Amongst Christian groups, which at current rates of growth are estimated to become the second largest faith in Singapore by 2010, about 40% speak mostly English.
Despite Singapore’s modern, urban profile, Tan notes a growing religiosity rather than secularisation across society, which adds another level of complexity as these groups grow more active and vocal. As stated in his paper, “Instead, there is now a belated but growing religious sector within Singapore’s civil society that seeks to participate in the public policy discourse, and which draws on their individual religious value systems to inform their choices in the public realm. The internet and other modes of communication have made the transnational element of religion more visible and the management of religion more challenging. It is no surprise then that the government has spared no effort in seeking to strengthen Singapore’s social cohesion and ensuring that good sense and religious harmony prevail and are enhanced.”
A Fine Balance
The government’s stand has always been ‘better safe than sorry’. According to Tan’s paper, “Religious freedom under Article 15 is not absolute and unqualified in Singapore. This is not surprising since absolute freedom is a sure and potent recipe for conflict in a multi-religious society. Religious liberty in Singapore is subject to the belief-action distinction: religious beliefs are protected but actions motivated by such beliefs, and which are contrary to Singapore’s laws, are not protected.” Tan cites several cases heard by the appellate courts in the 1990s involving Jehovah’s Witnesses who claimed their religious principles prevented them from serving in the Singapore Armed Forces. In these instances, he states, “The jurisprudence demonstrates two key principles: first, that the right to religious freedom has to be balanced against the interests of the larger community; and, second, the state’s central role in restricting the unbridled expression of the right to religious freedom.”
To discourage religious tensions from brewing, the state has, from time to time, also used its powers of censorship. Examples include the banning of Martin Scoresese’s film, The Last Temptation of Christ, and Salman Rushdie’s book, The Satanic Verses.
But while the government still has a dominant voice in public policymaking, it is increasingly engaging civil society to strengthen inter-ethnic ties. The state continues to reach out to the Malay-Muslim community, for instance. According to Tan, while the level of involvement of Malay Muslims in the Singapore Armed Forces is still not full-fledged due to the government’s concerns “that primordial loyalties of ethnicity and religion may trump the civic and secular loyalties to the Singapore nation,” continual efforts have been made to enhance their involvement. “The real challenge,” as Tan points out, “is to have them [Malays] in sufficient numbers and seniority within an appropriate time-frame, and at a pace that is mutually acceptable to the government and the Malay-Muslim community.”
Individuals Taking Ownership
While Singapore’s legislative framework has proven to be highly effective in maintaining religious harmony to date, Tan believes that individual groups should learn to take greater ownership of their potential roles in fostering inter-religious understanding. He feels that all individuals should play an active role in maintaining and enhancing ethnic stability and harmony. Tan proposes some initiatives to further improve cohesiveness amongst the different religious communities, especially in light of the increasing religiosity in Singapore. For instance, people should not alienate themselves from other faiths to form exclusive religious communities. Such self-segregation could result in exclusionary practices which may undermine integration of the society as a whole. Tan suggests that one way to bring people closer together is to have leaders of different faiths engage in inter-religious dialogue as a means of engendering better understanding of the differences. The challenge, as Tan puts it, is to “bring the diverse, especially strident, voices to the table, and hear what they have to say rather than to exclude them.”
Already there are signs that this is happening, for example over the issue of permitting casino resorts in Singapore. Although, ultimately, secular and pragmatic considerations were given priority over the views of religious groups which objected to the building of these resorts, Tan feels that the state did not turn a deaf ear to the deep concerns of faith communities on the issue. In fact, religious groups have been invited to work with the state to put in place the necessary safeguards to minimise the negative social impact of gambling.
A second avenue is to acquire a deeper understanding of the different religious practices to learn, appreciate, and better understand each other’s faiths. But such inter-religious engagement should go beyond the focus on form to substance. For example, although there are organised visits to religious places at the grassroots level, Tan feels that these should not be a one-off exercise characteristic of a tourist bus-tour. “You don’t learn about a religion in one visit,” he said. “Even believers learn more about their faith throughout their lifetime.”
Instead, Tan believes that Singaporeans should view their religious identity and affiliation as an integral part of the country’s multi-faceted identity, rather than something exclusive and insular. The latter approach would only emphasise the differences between the various religions, and turn the spotlight on the concerns and fears of the divisive forces of religion. Instead of viewing the different faiths as a threat to society, Tan suggests that we look at religious diversity in terms of its benefits – such as having people of different faiths coming together as a collective force to help each other.
Another way to keep society cohesive is for every Singaporean to make a bigger effort to reach out to other Singaporeans of different faiths. As terrorist attacks around the world bring religious concerns to the fore in Singapore, he is heartened by the outreach efforts of the Muslim community. “I see mostly Muslims trying to interest people of other faiths to understand them better,” observes Tan who hopes that more people from churches and temples will reach out to the Muslims.
“At the moment, I see more of the minority reaching out to the majority. But it’s easier for the majority to reach out – something which we should not forget. If I could have my way, I would encourage our schools to develop in their students a greater sensitivity, awareness and understanding of the diversity in Singapore. Ultimately, social cohesion and resilience cannot be mandated from above or enacted by law. It’s about trust, confidence, and for that we need both parties to reach out to each other in a meaningful and substantive way.”
Published: June 04, 2008 in Knowledge@SMU
When the alleged leader of the Jemaah Islamiyah (JI) terrorist network in Singapore escaped from a high security detention centre earlier this year, Minister Mentor and former Prime Minister Lee Kuan Yew sounded a wake-up call. The media quoted him as saying, “… let’s not take this lightly. I think it's a very severe lesson on complacency”.
Since independence from Malaysia in 1965, Singapore has enjoyed a high degree of racial and religious harmony carefully nurtured by the government. However, Singaporeans risk being lulled into a false sense of complacency about the state of inter-ethnic relations, cautions Eugene Tan, law professor at the Singapore Management University. In his research paper, “Keeping God in Place: The Management of Religion in Singapore”, to be published by the Institute of Policy Studies, Lee Kuan Yew School of Public Policy, National University of Singapore, Tan questions whether Singaporeans are doing enough to interact meaningfully with, and to understand people of other races and faiths.
Legal Framework
“A lot of initiatives still take place through mediation by the state,” observes Tan. This comes as no surprise considering that Singapore’s strong legislative framework has been a pillar of support for religious harmony in the country’s multi-racial and religious environment for the past 43 years. As his paper states, “The government operates from the conservative and realist premise that religious harmony cannot be taken for granted and that efforts have to be continually exerted to ensure that moderation and social responsibility prevails in the practice of one’s faith.”
Various laws have repeatedly played a significant role in forestalling religious extremism and inter-faith conflicts. In 1987, the Internal Security Act (ISA) was used against alleged Marxist anti-state conspirators involving mainly Catholic activists. Since late 2001, suspected JI terrorists have been arrested and detained under the ISA for plotting to create racial and religious discord. In 2005, three bloggers were convicted under the Sedition Act for posting comments that were deemed anti-Muslim.
In the event that religious issues were to potentially affect Singapore’s peace and stability, the country’s legislative framework provides a variety of pre-emptive measures which the government can exercise. Apart from the Sedition Act and ISA, there is also the Penal Code. In addition, the Societies Act, the Maintenance of Religious Harmony Act and, increasingly, soft-law norms such as the Declaration of Religious Harmony buttress the deepcommitment to the maintenance of religious harmony.
Distinct Boundaries
Tan’s paper highlights several pertinent factors about the country’s composition. Religious affiliation overall has remained stable over the past two and a half decades although the numbers of Christians is growing steadily. Religious beliefs are also nearly synchronous with racial groupings and even language. For example, in Singapore, Buddhists and Taoists comprise the largest religious group (over 50%), of whom two thirds are Chinese and speak Mandarin and Chinese dialects. Muslims constitute the next largest religious group of which 99.6% are Malays who speak the Malay language. Slightly over half of all Indians are Hindus of which three fourths speak Tamil. Amongst Christian groups, which at current rates of growth are estimated to become the second largest faith in Singapore by 2010, about 40% speak mostly English.
Despite Singapore’s modern, urban profile, Tan notes a growing religiosity rather than secularisation across society, which adds another level of complexity as these groups grow more active and vocal. As stated in his paper, “Instead, there is now a belated but growing religious sector within Singapore’s civil society that seeks to participate in the public policy discourse, and which draws on their individual religious value systems to inform their choices in the public realm. The internet and other modes of communication have made the transnational element of religion more visible and the management of religion more challenging. It is no surprise then that the government has spared no effort in seeking to strengthen Singapore’s social cohesion and ensuring that good sense and religious harmony prevail and are enhanced.”
A Fine Balance
The government’s stand has always been ‘better safe than sorry’. According to Tan’s paper, “Religious freedom under Article 15 is not absolute and unqualified in Singapore. This is not surprising since absolute freedom is a sure and potent recipe for conflict in a multi-religious society. Religious liberty in Singapore is subject to the belief-action distinction: religious beliefs are protected but actions motivated by such beliefs, and which are contrary to Singapore’s laws, are not protected.” Tan cites several cases heard by the appellate courts in the 1990s involving Jehovah’s Witnesses who claimed their religious principles prevented them from serving in the Singapore Armed Forces. In these instances, he states, “The jurisprudence demonstrates two key principles: first, that the right to religious freedom has to be balanced against the interests of the larger community; and, second, the state’s central role in restricting the unbridled expression of the right to religious freedom.”
To discourage religious tensions from brewing, the state has, from time to time, also used its powers of censorship. Examples include the banning of Martin Scoresese’s film, The Last Temptation of Christ, and Salman Rushdie’s book, The Satanic Verses.
But while the government still has a dominant voice in public policymaking, it is increasingly engaging civil society to strengthen inter-ethnic ties. The state continues to reach out to the Malay-Muslim community, for instance. According to Tan, while the level of involvement of Malay Muslims in the Singapore Armed Forces is still not full-fledged due to the government’s concerns “that primordial loyalties of ethnicity and religion may trump the civic and secular loyalties to the Singapore nation,” continual efforts have been made to enhance their involvement. “The real challenge,” as Tan points out, “is to have them [Malays] in sufficient numbers and seniority within an appropriate time-frame, and at a pace that is mutually acceptable to the government and the Malay-Muslim community.”
Individuals Taking Ownership
While Singapore’s legislative framework has proven to be highly effective in maintaining religious harmony to date, Tan believes that individual groups should learn to take greater ownership of their potential roles in fostering inter-religious understanding. He feels that all individuals should play an active role in maintaining and enhancing ethnic stability and harmony. Tan proposes some initiatives to further improve cohesiveness amongst the different religious communities, especially in light of the increasing religiosity in Singapore. For instance, people should not alienate themselves from other faiths to form exclusive religious communities. Such self-segregation could result in exclusionary practices which may undermine integration of the society as a whole. Tan suggests that one way to bring people closer together is to have leaders of different faiths engage in inter-religious dialogue as a means of engendering better understanding of the differences. The challenge, as Tan puts it, is to “bring the diverse, especially strident, voices to the table, and hear what they have to say rather than to exclude them.”
Already there are signs that this is happening, for example over the issue of permitting casino resorts in Singapore. Although, ultimately, secular and pragmatic considerations were given priority over the views of religious groups which objected to the building of these resorts, Tan feels that the state did not turn a deaf ear to the deep concerns of faith communities on the issue. In fact, religious groups have been invited to work with the state to put in place the necessary safeguards to minimise the negative social impact of gambling.
A second avenue is to acquire a deeper understanding of the different religious practices to learn, appreciate, and better understand each other’s faiths. But such inter-religious engagement should go beyond the focus on form to substance. For example, although there are organised visits to religious places at the grassroots level, Tan feels that these should not be a one-off exercise characteristic of a tourist bus-tour. “You don’t learn about a religion in one visit,” he said. “Even believers learn more about their faith throughout their lifetime.”
Instead, Tan believes that Singaporeans should view their religious identity and affiliation as an integral part of the country’s multi-faceted identity, rather than something exclusive and insular. The latter approach would only emphasise the differences between the various religions, and turn the spotlight on the concerns and fears of the divisive forces of religion. Instead of viewing the different faiths as a threat to society, Tan suggests that we look at religious diversity in terms of its benefits – such as having people of different faiths coming together as a collective force to help each other.
Another way to keep society cohesive is for every Singaporean to make a bigger effort to reach out to other Singaporeans of different faiths. As terrorist attacks around the world bring religious concerns to the fore in Singapore, he is heartened by the outreach efforts of the Muslim community. “I see mostly Muslims trying to interest people of other faiths to understand them better,” observes Tan who hopes that more people from churches and temples will reach out to the Muslims.
“At the moment, I see more of the minority reaching out to the majority. But it’s easier for the majority to reach out – something which we should not forget. If I could have my way, I would encourage our schools to develop in their students a greater sensitivity, awareness and understanding of the diversity in Singapore. Ultimately, social cohesion and resilience cannot be mandated from above or enacted by law. It’s about trust, confidence, and for that we need both parties to reach out to each other in a meaningful and substantive way.”
http://knowledge.smu.edu.sg/article.cfm?articleid=1141
