Friday 1 April 2016

CABARAN MENCAPAI WAWASAN 2020

Wawasan 2020 ialah cetusan idea, pandangan atau saranan Perdana Menteri Dato Seri Dr. Mahathir untuk membangun negara Malaysia dan corak negara Malaysia yang diingini pada tahun 2020. Pandangan ini telah dikemukakan di dalam kertas kerjanya yang berjodol "Malaysia: The Way Forward" yang diucapkan di persidangan Majlis Perdagangan Malaysia pada 28 Feb 1991 dan merupakan huraian yang jelas tentang arah perkembangan masa depan negara ini. Pandangan dan saranan ini kini menjadi gagasan negara dan dikenali sebagai WAWASAN 2020.


Matlamat Wawasan 2020 ialah pembentukan sebuah negara Malaysia yang benar-benar maju dari segala segi iaitu ekonomi, politik, sosial, kerohanian, kejiwaan dan kebudayaan. Malaysia akan menjadi sebuah negara perindustrian yang maju tetapi mengekalkan nilai-nilai murni, menikmati taraf hidup yang tinggi, keamanan dan keadilan sosial serta bangga terhadap negara


Petikan kertaskerja "Malaysia Melangkah Ke Hadapan"

Matlamat utama yang patut kita tuju ialah Malaysia yang menjadi negara maju sepenuhnya menjelang tahun 2020.

Adakah kita mahu menjadi seperti 19 negara sekarang yang digelar negara maju? Setiap daripada 19 buah negara ini mempunyai kekuatan tersendiri. Tetapi setiap negara itu juga mempunyai kelemahannya. Tanpa meniru salah satu daripada negara berkenaan, kita masih boleh membangun. Kita patut menjadi negara maju mengikut cita rasa kita.

Malaysia tidak patut dibangunkan daripada segi ekonomi sahaja. la mesti menjadi negara maju sepenuhnya dalam semua bidang: ekonomi, sosial, kejiwaan, psikologi dan kebudayaan. Kita mesti maju dalam erti kata perpaduan nasional dan sosial, kestabilan politik, sistem kerajaan, mutu hidup, nilai sosial dan kejiwaan, maruah bangsa dan keyakinan.

Menjelang tahun 2020, Malaysia boleh menjadi negara bersatu dengan masyarakat Malaysia yang yakin, mempunyai nilai moral dan etika yang kukuh, hidup dalam masyarakat yang demokrasi liberal dan bertolak ansur, penyayang, adil daripada segi pengagihan ekonomi, progresif dan makmur, dan mempunyai penguasaan sepenuhnya dalam ekonomi yang bersaing dinamik, giat dan kental.

Tidak akan wujud Malaysia yang maju sepenuhnya sehingga kita akhirnya mengatasi sembilan cabaran strategi yang kita hadapi sejak kelahiran kita sebagai negara merdeka.
Dr. Mahathir Mohammad "Malaysia Melangkah Ke Hadapan" (kertaskerja) 28 Feb. 1994


KANDUNGAN

1. Cabaran Pertama
Membina bangsa Malaysia yang bersatu padu

2. Cabaran Kedua
Membina masyarkat berjiwa bebas, tenteram dan berkeyakinan

3. Cabaran Ketiga
Memupuk dan membina masyarakat demokratik yang matang

4. Cabaran Keempat
Mewujudkan sebuah masyarakat yang bermoral dan beretika

5. Cabaran Kelima
Mewujudkan masyarakat yang matang, liberal dan toleransi

6. Cabaran Keenam
Membina masyarakat yang maju dan saintifik

7. Cabaran Ketujuh
Mewujudkan masyarakat penyayang dan budaya penyayang

8. Cabaran Kelapan
Menjamin sebuah masyarakat yang adil dan saksama ekonominya

9. Cabaran Kesembilan
Memupuk dan membina masyarakat makmur

Sunday 24 January 2016

Perpaduan Mewujudkan Keharmonian Negara

Perpaduan sudah lama terjalin dalam kehidupan seharian kita sebagai rakyat Malaysia, lebih-lebih lagi selepas Sabah dan Sarawak bersatu dengan Tanah Melayu. Nilai kesepaduan bercambah walaupun banyak perbezaan ketara antara rakyat dalam segenap lapisan meliputi aspek kebudayaan, bahasa ibunda, kepercayaan dan sebagainya.


Kehidupan ketika ini semakin mencabar dengan pelbagai konflik dalaman dan luaran dan ia mampu menyebabkan seseorang individu alpa dan tidak menyelami semangat kesepaduan yang sudah lama kita junjung.



Perpaduan atau dengan kata lain sepakat boleh dicapai secara langsung atau tidak langsung. Sikap saling hormat menghormati adalah formula yang paling berkesan supaya kita dapat meneruskan hari-hari dipenuhi dengan suasana harmoni.



Melihat kepada landskap pembentukan negara Malaysia, kita terdiri daripada masyarakat berbilang kaum. Inilah lakaran kepada apa yang kita ada hari ni – orang Melayu, Cina, India, Iban, Kadazan, Dayak, dan kaum-kaum lain.



Kita dapat lihat apabila kita bersama untuk satu tujuan serupa, kesepaduan terjalin dengan sendirinya tidak kira menerusi pendidikan, atau apa saja yang mahu dicapai secara sebulat suara akan dapat dilaksanakan.



Mengambil contoh saya sendiri yang berasal dari Sarawak, dan menuntut ilmu di Sekolah Kebangsaan Jenis Cina yang mana masyarakat Melayu serta kaum lain-lain adalah minoriti di institusi berkenaan. Kami belajar dalam keadaan yang amat selesa dan tiada diskriminasi berlaku sepanjang tempoh belajar sehingga kini. Hubungan yang dibina terjalin mesra sehinggakan pada waktu bukan perayaan, kami meluangkan waktu bersama-sama di rumah masing-masing. Hari sukan adalah waktu yang paling kami nanti-nantikan kerana di situ kami dapat meluangkan masa sebaik-baiknya kerana waktu tidak terhad kepada dalam kelas sahaja.



Selain itu, waktu perhimpunan juga bukanlah sesi yang mahu dielakkan kerana kami pelajar dapat bergaul dengan baik dan di situlah antara detik perkenalan dengan lebih ramai kawan-kawan berlainan bangsa.



Jika ia dapat diaplikasikan kepada kelompok yang lebih dewasa dalam situasi pekerjaan dan di kawasan kejiranan hari ini, sudah pasti semangat kesepaduan akan mudah dirasai. Tidak dinafikan, kita sibuk dengan rutin harian termasuk pekerjaan dan aktiviti sosial yang bersangkut paut dengan tugas hakiki sama ada sebagai penjawat awam, swasta mahu pun perniagaan sendiri.



Ramai berfikiran bahawa waktu berkualiti bersama keluarga adalah saat-saat yang paling penting dan tidak melihat detik bersama jiran tetangga juga adalah perkara mustahak. Bukan saja dari segi menjaga kebajikan dan keselamatan kawasan kejiranan tetapi aktiviti bersosial bersama mereka juga amat penting. Jika berlaku salah faham, ia tidak perlu dijadikan sebagai penghalang untuk terus menjalin silaturahim.



Dari segi demografi, ramai rakyat dari pelbagai negeri berhijrah atas tujuan pendidikan dan pekerjaan. Kita dapat melihat penerimaan masyarakat setempat amatlah terbuka dan tiada halangan bagi kita untuk bersama-sama mereka dalam menjalani apa-apa bentuk aktiviti dan keramaian sekalipun.



Dari situ terbentuklah perkahwinan antara dua benua atau berlainan negeri. Jika diimbas semula, ada keluarga bermasyarakat Cina yang melangsungkan perkahwinan menerusi adat Melayu. Pasangan pengantin Tionghua mencetuskan kejutan manis di kalangan penduduk Kampung Alor Rambai, Kepala Batas apabila mereka memilih konsep perkahwinan Melayu bagi meraikan saat-saat bahagia mereka. Ini membuktikan bahawa kita mempunyai persefahaman yang unik.



Perkahwinan antara individu dari Semenanjung Malaysia dan Sabah serta Sarawak juga adalah antara pengikat nilai kesepaduan yang tinggi kerana pembinaan hubungan kekeluargaan dapat membentuk perasaan saling sayang- menyayangi dan bersepakat.



Sikap toleransi yang tinggi dapat membawa kepada persefahaman yang mendalam dan sudah pasti akan dapat mengelakkan tohmahan serta tuduhan yang berbaur perkauman.



Apa yang kita dapat lihat hari ini adalah sikap toleransi yang semakin terhakis apabila ramai pengguna media sosial melampiaskan kemarahan atau perasaan tidak puas hati dengan menjadikan perbezaan agama, kepercayaan dan latar belakang negeri sebagai senjata. Ingatlah bahawa lidah lebih tajam daripada segala medium yang lain. Terlajak perahu boleh di undur, terlajak kata binasalah kesepaduan kita.



Sebagai contoh, kes kontroversi pengguna media sosial seperti Alvin Tan dan yang seangkatan dengannya harus ditolak ke tepi. Apa yang disajikan melalui laman mereka bukanlah teladan yang baik dan tidak patut dijadikan api dan menyalakan bara dendam dalam kalangan masyarakat kita.



Jika perkara sebegini tidak dibendung, apakah yang akan terjadi kepada kita? Mahukah kita berperang sesama sendiri atau perlukah kerajaan mewujudkan dasar berat sebelah seperti ‘Dasar Aparteid’ yang pernah dilaksanakan di Afrika Selatan? Tepuk dada dan tanya minda kita masing-masing, di manakah letaknya kita dan apa bentuk imej yang mahu kita tonjolkan kepada masyarakat dunia.



Tiba masanya untuk kita sisihkan perbezaan yang ada, untuk kita mengingati dan menghargai kembali nikmat kita lahir di bumi bertuah Malaysia yang mempunyai kepelbagaian budaya, agama dan bangsa. Tiada tempat lain di dunia seperti Malaysia.




Kredit: Sharifah Izora binti Syed Sobre



TRAGEDY OF 13 MAY 1969


WHEN in 1968 the Alliance began preparations for a renewal of its mandate which was due to end in 1969, little did it suspect what the results would unlock.
As far as it was concerned, the 1969 general election was to be a routine affair, and there was no doubt in the mind of Alliance leaders that it would win as decisively as it did in 1964.
After all, the cancer that was Singapore had been cast off in 1965, the economy was happily humming, the Indonesian confrontation had just ended and diplomatic relations with the Southeast Asian giant re-established, and the opposition was weak and fragmented.
But that confidence was shattered in the early hours of May 11, 1969 when the results of the May 10 elections were known.
The Alliance had won only 66 seats, down from the 89 it won in 1964. It also lost Penang, failed to capture Kelantan, and came close to losing Perak, Selangor, Kedah and Terengganu.
The Opposition was surprised, too. The DAP, which reconstituted itself from the People’s Action Party (PAP), won 13 seats when the Singapore-based party had only one in 1964. PAS got 12 seats, an increase of three; PPP won four, an increase of two; while the new party Gerakan won eight.
Even though the Alliance had not lost power – and Sabah and Sarawak had yet to decide – the Malays were alarmed.They felt that the government they had dominated all this while was going to collapse.
During the Alliance meeting held to assess the results, a number of Malay representatives blamed the losses on the MCA which saw 20 of its 33 candidates defeated. Hurt and weak, the MCA announced on May 13 that it would not participate in the government at federal and state levels.
What appeared as punishment of the MCA by Umno became an additional factor contributing to further racial tensions and anxieties. Opposition supporters, especially the Chinese and Indians who had voted for the DAP and Gerakan were jubilant. And they showed it.
They celebrated their “victories” by marching through Kuala Lumpur and in their exuberance shouted insulting epithets at Malays living near the city fringes. They even showed vulgar gestures at Malay women.
On May 12, Gerakan got police permission for 1,000 party members and supporters to hold their own demonstrations that evening.
Word got around quickly and the number swelled to 4,000 which later broke up into smaller groups that conducted their own “demonstrations” away from the restrain of party leaders.
They, too, taunted the Malays with insults, using similar words that had been hurled by the previous day’s demonstrators, such as: “Melayu balik kampung, kita sudah berkuasa sekarang” (“Malays, return to your villages, we are now in power”) and “Hey Sakai bolih balik ke hutan” (“Hey Sakai, you can return to the jungle”).
Meanwhile, groups of Malays from outside Kuala Lumpur gathered at Selangor Mentri Besar Datuk Harun Idris’ house in Kampung Baru. They urged Harun to lead a victory demonstration to show they had not lost power.
Before long, it was announced a demonstration would begin from Harun’s house at 7.30pm on May 13. Violence started at about 6pm that day when about 100 Malays from Gombak made their way through Setapak – the scene of the previous evening’s demonstrations – carrying banners and shouting slogans
Soon, street clashes broke out between them and Chinese and Indian youths. Parang, sticks and iron pipes were used.
Most of the Malay demonstrators made it to Harun’s house where exaggerated versions of what happened had already reached the 5,000 people gathered there.
They were in an ugly mood. When some Chinese and Indians in a passing bus made some taunting remarks at them, the vehicle was attacked. By 6.40pm, the first three Chinese lay dead beside the road.
Word of what happened in Setapak and Kampung Baru spread and within hours the whole city was engulfed in communal rioting the size of which had never been experienced by the country before. The worst of the rioting burned itself out during that first night.
On May 14, a state of Emergency was declared and Parliament was suspended indefinitely. On May 16, Prime Minister Tunku Abdul Rahman set up the National Operations Council (NOC) to rule the country by decree with his deputy, Tun Abdul Razak Hussein, as director of operations.
Sporadic small clashes continued after May 14 and they fizzled out only after about a month. The last serious outbreak was between Malays and Indians on June 28 in Kuala Lumpur in which five people were killed.
In January 1970, Tun Razak set up a National Consultative Council to find ways to promote and strengthen racial harmony so that normalcy would return and Parliament restored.
On Sept 21, the Tunku retired as prime minister, depressed and sad that the racial harmony he had devoted much of his political life to strengthen had collapsed under his watch.
Tun Razak succeeded Tunku as the country’s second prime minister, and eventually the NOC came to an end after 21 months, and Parliament convened again on Feb 23, 1971.


Why did it happen?


IT was bound to happen and was waiting to happen.
Much of the underlying causes could have been resolved early, and some of the symptoms could have been heeded to nip the problem before it conflagrated.
In fact, even as early as the 1959 general election when there was much racial tension within the Alliance and outside of it, some observed that the country’s worst enemy was not the communists in the jungles but communalism in the cities.
Beginning with the communist terrorist activities against the Malays after the Japanese surrender, to the Malayan Union where the non-Malays were happy with the rights they got, to the Federation of Malaya where they lost much of these rights and the Malays had their special rights entrenched, communalism festered.
It reared its ugly head prior to the 1955 general election, during the drafting of the national constitution, and prior to the 1959 elections.
The various rights – Malay special rights, citizenship rights, language, culture and education – were publicly debated when the People’s Action Party (PAP) participated in Malaysian politics after Singapore joined Malaysia in 1963.
Because the Alliance participated in the Singapore elections in 1963, the PAP participated in the federal elections in 1964 and told the Chinese not to vote for MCA for betraying them to the Malays.
Preparations were made to defeat the PAP in the Singapore elections scheduled for 1967. Malaysian radio and televisions accused the PAP of undermining racial harmony, while Singapore radio and television called for a “Malaysian Malaysia”, meritocracy and the removal of quotas.
Following the 1965 ouster of Singapore from Malaysia, much of the discussion on these issues were somewhat muffled. But all stops were pulled during the five week campaign period before polling day on May 10, 1969.
Bloody incidents were also not new to the country. Beginning with the January 1957 incident in Penang where four people were killed, there were minor clashes between small groups of Malays and Chinese long before 1969.
But the foretaste of the communal violence to come erupted in November 1967 in Penang where political demonstrations eventually spread to Perak and Kedah, resulting in 25 people being killed.
Meanwhile, the DAP and the newly formed Gerakan grew into formidable rivals. Where the Alliance thought the general election was a walkover, it suddenly had to contend with these two parties which attracted Chinese and Indian voters in droves.
During the long campaign period, the DAP spoke quite unreservedly about a Malaysian Malaysia. It targeted the MCA for letting down the Chinese with the passing of the National Language Act 1967 and for accepting the use of Malay as the sole medium of instruction in school.
Gerakan felt strongly that the special Malay rights and the language policy in schools were inequitable to other races.
The MCA and MIC had to defend the Alliance stand, while Umno had to fend off PAS’s allegations that it was “selling out the Malays to the immigrant races”.
The Labour Party, allegedly communist infiltrated, did not participate in the elections but were busy organising demonstrations against the government. Just a fortnight before polling day, an Umno member was murdered, allegedly by a Labour Party member. Tensions ran high but was quickly contained.
Ten days later, police shot dead a Labour Party member for resisting arrest in Kuala Lumpur. The party applied for a police permit to hold a funeral procession on May 10 – polling day.
Permission, however, was granted for May 9.About 10,000 people took part and they flouted every police instruction, including the routes they were supposed to take.
They passed through the heart of Kuala Lumpur and clogged up traffic on almost every street. They carried the Red Flag and portraits of Mao-zedong and sang The East is Red.
They provoked Malay bystanders with shouts of “Malai si” (“Death to the Malays!”) and “Hutang darah dibayar darah” (“Blood debts will be repaid with blood”).
It was to the credit of the Royal Malaysian Police that nothing ugly happened that day. But it set the stage and primed the mood for what was to happen following the “celebrations” on May 11 and 12.
While it is a dark blot in the nation’s history, Malaysians – old and young – will never be allowed to forget May 13. Mostly, it is used to scare people away from public discussions and debate on such subjects as citizenship, education, culture and religion.
We are constantly reminded of the incident so that we will refrain from questioning the regime in place, from saying things about it or doing things that may be construed as undermining racial harmony and national unity.
Many are agreed that Malaysians should also treat May 13 as a lasting reminder of the danger of disregarding the Merdeka Constitution and of playing about with the sensitivities, customs and traditions of the country’s various ethnic groups.


http://www.malaysianbar.org.my/echoes_of_the_past/the_tragedy_of_may_13_1969.html

PERPADUAN DI MALAYSIA




https://www.youtube.com/watch?v=q1XqJwM1EJc

-PERPADUAN DAPAT DICAPAI MELALUI HUBUNGAN BAIK ANTARA SEMUA KAUM.
-PERPADUAN AMAT PENTING DALAM KEMAJUAN SESEBUAH NEGARA. PERPECAHAN PERPADUAN MAMPU MENGGUGAT KEDAULATAN DAN KEAMANAN SESEBUAH NEGARA.

MASYARAKAT YANG BERBILANG BANGSA



https://www.youtube.com/watch?v=APOVlVR4VtQ

DI MALAYSIA, MASYARAKATNYA ADALAH BERBILANG BANGSA. PASTINYA APABILA BERBILANG BANGSA, AKAN TERDAPATNYA PELBAGAI BUDAYA, KEPERCAYAAN DAN AGAMA. KITA PERLULAH SALING MENGHORMATI ANTARA SATU SAMA LAIN.

KUIZ PENGAJIAN MALAYSIA

KUIZ BAB 3 : KEMASYARAKATAN DAN PERPADUAN 


1. Menurut J.S Furnivall, diantara ciri-ciri masyarakat majmuk di Malaysia adalah

    i.Setiap bangsa mempunyai agama, bahasa dan budaya sendiri.
    ii.Terdapat pelbagai bangsa, ras dan etnik.
    iii.Mereka hidup bersama tetapi tidak bercampur atau tidak bersatu.
    iv.Terpisah disebabkan unit politik.

    A. i dan ii
    B. i, ii dan iii
    C. i, iii dan iv
    D. i, ii, iii dan iv


2. Apakah yang menyebabkan wujudnya masyarakat yang pelbagai bangsa di negara ini oleh faktor?

    A. Imperialisma
    B. Kolonialisma
    C. Kapitalisma
    D. Federalisma


3. Di dalam Perlembagaan Persekutuan, manakah yang bersangkut paut dengan perpaduan dan hubungan etnik?

    i. Bahasa Melayu bahasa rasmi Negara
    ii. Agama Islam agama rasmi Negara 
    iii. Hak istimewa orang Melayu
    iv. Politik

    A. i dan ii
    B. i dan iii
    C. i, ii dan iii
    D. ii, iii dan iv

4. Agama Islam merupakan agama rasmi. Walaubagaimanapun, agama lain juga diberi kebebasan untuk diamalkan dengan aman dan tenteram. Kenyataan ini merujuk kepada _________ Perlembagaan Persekutuan.

    A. Perkara 3(1)
    B. Perkara 152
    C. Perkara 153
    D. Perkara 160

5. Dari segi budaya, masyarakat Baba dan Nyonya di Melaka telah mengalami proses _________ dengan masyarakat tempatan.

    A. Asimilasi
    B. Amalgasi
    C. Naturalisasi
    D.Integrasi

6. Menurut agama islam, tujuan utama manusia diciptakan dengan pelbagai bangsa adalah

    A. Membentuk ukhwah
    B. Berbaik-baik diantara satu sama lain
    C. Untuk berkenal-kenalan diantara satu sama lain
    D. Mencari apakah kelemahan bangsa lain

7. Kesan kedatangan bangsa asing di Negara adalah seperti berikut KECUALI

    A. Sekolah pelbagai aliran
    B. Bahasa yang berlainan
    C. Pertumbuhan pekan kecil
    D. Kegiatan ekonomi yang berlainan

8. Kadazan, Dusun, Bajau. Ketiga-tiga suku kaum di atas adalah suku kaum yang terdapat di 

    A. Sabah
    B. Sarawak
    C. Orang Asli
    D. Wilayah Persekutuan

9. Berikut merupakan faktor mengapakah buruh di China dan India berminat untuk datang bekerja sebagai buruh di Tanah Melayu KECUALI

    A. Kekurangan pekerjaan di negara asal
    B. Ketidakstabilan politik di negara asal
    C. Galakan dari sultan 
    D. Pertambahan penduduk dan kekurangan makanan

10. Orang Cina yang bekerja di ladang gambir di Tanah Melayu dibawa masuk melalui sistem 

    A. Sistem Ahli
    B. Sistem Kangcu
    C. Sistem Kangani
    D. Sistem Kad