According to Mark Evans (2006), elitists believe that society is dictated by “the nature of its elite”. Robert Michels, Vilfredo Pareto and Gaetano Mosca agree that power was concentrated “in a small set of controlling elites”, particularly in the decision-making process. Because a government directly controlled by the masses was considered impossible, the people elect representatives which they believe would best represent their interests to the government. However, the representatives also take into account the interests of the dominant elite group of which they are part of (ibid, pp. 41-42). The governing elite must also consider freeing themselves from a class group “in order to forward the long-term interest of an entire dominant class”, …show more content…
The positions in public office of the Singaporean government are those who are consistent “top performers in a highly competitive education system”, particularly those who have received scholarships from the government (Tan, 2008). With the PAP being the dominant party in the state and the meritocratic practice of those employed in the government, these serve as the elite groups inside the city-state. The dominant party, the PAP, is considered as the political party in Singapore. Despite operating on a multiparty system, enough for Singapore “to qualify as a democracy”, the PAP has yet to be beaten out of its dominance before another party could take over (ibid, pp. …show more content…
Frank Bealey (1996) argues that scholars are still divided with regards to whether elitism is advantageous or not for a state, however, those that believe in the compatibility of both have convincing points about this thought. One argument says that there are “those who believe the main threat to democracy comes from the masses”, particularly due to its vulnerability in creating mass demonstrations and manipulations. As such, elites are regarded as people seated in power “with a special responsibility for standards”, with them maintaining the high standards of government set forth by their predecessors (ibid, p. 319). Another argument espouses the notion that the elites are big in number, almost pluralistic, and this competition with one another helps in the proliferation of policies for the state as well as keep one another at a manageable level without the threat of abuse of power. For Jean Jacques Rousseau, it is argued that he finds democracy as representational, having no room for pluralism in a “democratic polity”, and these representatives are voted upon by a participatory electorate. The elite groups arrive at a decision “by means of a competitive struggle for the people’s vote”, and continuously courting the people to sway by their side (ibid, p. 321). While it is said that this could not work for a large electorate, this would fit
...top positions in the governmental and business hierarchy from communal principles and beliefs. Majority come from the upper third of the salary and professional pyramids, their upbringings were from the same upper class, some attended the same preparatory school and Ivy League universities. Also, they belong to the same organizations. The power elite have the power to control programs and actions of important governmental, financial, legal, educational, national, scientific, and public institutions. The ones in power influence half of the nation’s manufacturing, infrastructures, transportation, banking possessions, and two thirds of all insurance possessions. The occupants take essential actions that could affect everyone’s’ life in American society. Rulings made in meetings of significant corporations and banks can influence the rates of inflation and unemployment.
From Chan’s satirical comic panel of “Singapore Story” (annex A), Liew depicts interviewer Wang Sha Sha and curator Ye Man Fong engaged in dialogue over Singapore’s history. While Wang is skeptical of “British imperialistic colonialism(‘s) “influence on Singapore, the pro-government Ye reassures him of the vital role which the British played in creating Singapore’s free port, enabling the inflow of immigrants from multiple backgrounds, building the foundation which ultimately led to Singapore’s unique multiculturalism. Through examining “Singapore Story” through the lens of Thongchai, I find that the Republic’s former colonial masters have played Thongchai’s envisioned “genealogical ancestors of nationalism” in Singapore’s context, essentially creating the groundwork for post-independent Singapore government to incorporate multiculturalism into the core identity of Singapore’s nation. By weaving the transformative narrative of Singapore in the comic strip, Liew demonstrates his art work’s nationalistic
Malaysia is a multi-ethnic, multicultural and multilingual society which consist of three major races; the Malays, the Chinese, and the Indians. They are once immigrants who are brought in as workers by the British. The tribal people who lived in Malaysia long before the existence of the three races are known as the Orang Asli which means “Original People”; they populate the East Malaysia more in Sabah (Dayak, Iban, and Bidayuh) and Sarawak (Kadazan) in our current era. There are also other immigrants and expatriates races like Indonesian, Europeans, and etc. Among the three races, the Malay population is the largest. The people in Malaysia lived in harmony in relation with each other, in business, in marriage, and even sharing food amongst themselves in someone’s wedding dinner or
In this signature assignment, I will discuss my understanding of multiculturalism in a pluralistic society. Furthermore, a portion of this essay will focus on Constitutional Right’s protecting basic educational freedoms as well as factors that affect public education in America. Lastly, I will conclude the assignment with suggestions for delivering a multicultural education in the future.
As Canadians we are constantly celebrating and are known for our multiculturalism, this country is well known for its inclusivity. Multiculturalism symbolizes harmonious integration and open-minds that is why most people tend to see multiculturalism as a positive thing. However, that is not the case with Himani Bannerji in her paper On the Dark Side of the Nation: Politics of Multiculturalism and the state of “Canada”.
There is a long standing problem in political theory that can be best summed by the Latin phrase “Quis custodiet ipsos custodies?” which roughly translates to “Who will guard the guards themselves?” (Juvenal 347-8). This refers to the idea of any government-like body needing a certain set of rules that dictate how the body can function, thus keeping its members’ supremacy in control. Hence, the problem of elite regulation, in its bare form, is that while a subset of authoritative figures is essential for society to function, it is their very authority that can harm the society that they govern, and thus they need to be delimited in ways that have positive, rather than negative, effects on said society.
Hefner, R. W. (2001). The politics of multiculturalism: Pluralism and citizenship in Malaysia, Singapore, and Indonesia. Honolulu: University of Hawaii Press.
The thing about multicultural education that surprised me the most was how much opposition there is to multicultural education. I would think, by now, people would be able to see how unbalanced the current educational curriculum is and welcome the inclusion of aspects from other cultures. I have read arguments ranging from, multicultural education is inherently racist to multicultural education promotes Islam and is indoctrinating our youth with terrorist ideas. Like most hot button issues in this country, people in positions of power will use everything possible, including fear-mongering, to further their agenda.
Harmony in diversity is the key to ensure peace and prosperity. Malaysia is a country of various religions, races, cultures and languages. It is a land where different people of different lifestyle bonded together in one community. Racial and religious harmony is fundamental especially in a multi-racial country. However, in recent decades, forces unleashed by our ethnic mix group have grown stronger. Communities have grown apart, they become less diverse but more polarised. To subdue the challenge arising from the differences, citizens are required to cherish and nurture harmony in diversity.
Multiethnic characteristic in Malaysia has made this country full of interesting culture. However, at the early stage of independent, Malaysia is having problems in constituents of national identity and culture as every ethnic is practicing and treasure with their own language, religion and culture and this phenomenon in facts creates a barrier between ethnic and made unity among the nation become hard. Unlike most of the postcolonial nation states, Malaysia is an exception in imposition of assimilationist policies which the construction of a national culture or identity almost always would be based on the dominant ethnic group’s culture with the concurrent marginalization, and usually annihilation, of the minority ethnic groups’ cultures to form a homogeneous national cultures for the country. (Hock Guan, Lee 2000) The results of assimilationist in a multiethnic character post-colonial states are normally significantly improve the relations between the dominant and minority ethnic groups.
Cultural Appropriation versus Multiculturalism In today's society, there are many different cultures that individuals identify with. Culture is very important to many people and is something that helps define who we are. When different cultures are respected and appreciated, it is a beautiful thing, it can bring individuals in society closer to one another. Ideally, this understanding of one another’s cultures can lead to multiculturalism.
In the 1970’s, Malaysia was primarily geared towards the achievement of economic growth. Though Malaysia’s economic and social progress grow rapidly at that moment, it lead to the economic disproportion between the two largest ethnic groups which are Malays and Chinese. It has became a tension among Malays and Chinese due to the Chinese community benefitted more from the coun...
The Bumiputra is the official collective term that groups together Malay, as well as the aboriginals of Sabah and Sarawak after the two regions formed Malaysia. It was established as an administrative category after the racial riots of 1969. That year, the frustration felt by the Malays for the harsh economic background, which saw the ethnic-Chinese occupying positions of power in the country’s economy, sparked violence in the “13th of May incident”. As a result, the government adopted the New Economic Policy (NEP), a series of affirmative action strategies meant to put “Malay first”. (Kheng, 2002) The Alliance was replaced by the National Front and the Constitution was amended to include citizenship, Malay as national language and Islam as official religion, as well as Bumiputra special rights. Interethnic class collaboration took the form of an informal economic collaboration that does not extend to social and political relationships. All Malays are legally defined as Muslims, and are part of the Bumiputra. Religious boundaries have played an important role in perpetuating practices of endogamy, which ensures maintaining ...
One of the objectives of National Service is to promote integration between different races in Malaysia. However, this objective would not be achieved due to several reasons. As mentioned earlier, the participants of the ...
Therefore, learning to accept our multiracial society as a whole is important. Being moderate and show respect towards other’s beliefs is one of the ways of doing so. There are many approaches in nurturing harmony within diversity where the people of this country plays a major role in doing so. Our current prime minister, Datuk Seri Najib Tun Razak did his part by launching the 1 Malaysia programme which places emphasis on ethnic harmony. Since a boat doesn’t go forward if each one is rowing his own way, therefore, it is vital for all Malaysians to unite and uphold the harmonics in diversity that is fundamental for our country’s