ナショナリズム育成策としてのブミプトラ政策
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概要
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Bumiputra Policy (1971-'90) is a unique national policy. It is unique in the sense that it is a development policy which legally, or artificially by law, gives a significant privilege to only one ethnic group, despite the fact that Malaysia has been a multi-ethnic society. That is why it has to be examined not only from its political and economic implications but also from the standpoint of its impact on the social and cultural aspects of the Malaysian society. In this article, we shall see that one of the major purposes of Bumiputra Policy is to deveolp and install a special kind of nationalism based on Malay-Islamic culture in Malaysia. The plans so far, however, have been undeniably dislocated by the fact that a big gap has developed between the ideal and the actual social change taking place as a result of it. Through this article, it will be demonstrated that Bumiputra Policy originally intended to initiate a nation-wide drive for the indigenous development of the country has turned out to be a development policy for the people adapting themselves to the Western-style capitalistic economic system now rapidly being developed in Malaysia. Earlier in the article, a brief political and economic history of the country, which led the government to adopt the policy, and the economic consequences of the policy over the past 20 years will be discussed. Later in the article, the cultural aspect of Bumiputra Policy will be examined from two different standpoints. The one point deals with the government effort to "invent" Malay Culture by transforming Malay "kampung" culture into the uniformly-acceptable national culture. Its tourism policy is a case in point, as discussed later on. The other standpoint deals with an Islamic fundamentalist movement known as the "Dakwah" movement. The conflict between this ideological movement and native "kampung" culture will be discussed in relation to Bumiputra Policy. Finally, the question that remains will be reviewed. Has Bumiputra Policy succeeded in installing nationalism among the people of Malaysia in the way their government has been so bent on designing? It has certainly given Malayan culture a place in the political and economic development, but it is difficult to say whether the "invented" Malay Culture has been accepted as the national culture by the nation as a whole or whether the people have come to identify themselves with that culture. Yet, Bumiputra Policy has left us some significant questions. Would it be wise or even possible to manage a secular modern state by a policy based on religion? Would Bumiputra Policy prove to be successful, uniting a multi-ethnic society while allowing an exclusive privilege to one ethnic group only? Viewed in this light, the current Malaysian society could be regarded as an experimental field or proving groud that might offer some precious data for predicting the future of other Islamic nations as well as that of those newly-developed multi-ethinic societies or regional situations in the world. Bumiputra Policy has no doubt played a decisive role in transforming Malaysia into a modern industrial state at a very high rate of economic growth. It remains to be seen how Bumiputra Policy and Malaysian nationalism would react to a test of strength when an economic crisis or severe recession comes to challenge the nation.
- 1993-12-26
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