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(单词翻译:双击或拖选)
Kuala Lumpur police officer inspects the damage to the Metro1 Tabernacle Church which was destroyed by a fire bomb a little after midnight in the Kuala Lumpur suburb of Desa Melawati, Malaysia, 08 Jan 2010
Recently, a series of attacks on Christian2 churches and a Sikh temple in Malaysia focused attention on growing ethnic3 tension in the country. The Malaysian government, which has been promoting a "1Malaysia" campaign stressing racial and religious harmony, condemned4 the attacks. But, some critics say it may also be contributing to religious and racial divisions to solidify5 its political base.
A legal dispute over the word "Allah" divides Muslims and Catholics in Malaysia. The controversy6 started on December 31, when the Malaysian High Court allowed Roman Catholics to use "Allah" to refer to God. The government has appealed the verdict.
Although many Muslims attending prayer service at the National Mosque7 in Kuala Lumpur believe the word "Allah" is exclusive to Islam, few endorsed8 the violent attacks on nine churches and a Sikh temple that followed the court ruling.
"We think it could be created, you know, to make people believe there are violence in religions here but, in fact it is not," said a Muslim man.
At Saint Ann's Church, Father Lawrence Andrew says the government's swift response to protect churches has been reassuring9 but the experience has left Malaysia's Catholic community concerned. "We are not really upset about it, but what is psychologically disturbing is that people can be annoyed or feel insecure at the slightest differences that appear," he said.
Although the attacks appear religious in nature, political analysts10 here say they are more symptomatic of conflicting economic and political pressures on the leading government party, the United Malays United Malays National Organization.
Charles Santiago is an opposition11 member of parliament with the Democratic Action Party. He says UMNO maintained power for years by giving special treatment to its core constituency - ethnic Muslim Malays, who make up 60 percent of the population.
"I am UMNO, the protector, and I will give you the money. I will give you all development and all you have to do is every once in five years make sure you come and vote for me, and this thing will go on," said Santiago.
However, to become more competitive in the global economy, the government is trying to rollback its system of ethnic preferences, which requires companies to reserve 30 percent of their shares for Malays.
The government public relations campaign, called "1Malaysia," which advocates the values of tolerance12 and equality, was designed, in part, to push public acceptance of these economic changes.
But after the 2008 elections, in which many Malays voted for the opposition, UMNO had to change its tactics.
Zakaria Ahmad is a professor of politics with Help University in Kuala Lumpur. He says, to shore up its support within the Muslim Malay community, the government now has to support or at least tolerate more hardline actions on issues of race and religion. "I think there is a breakdown13 of law and order, but it is not lawlessness. It is just the government seems to be unable to cope - doesn't seem to have the political will to enforce laws as before," said Ahmad.
In addition to the controversy about the use of the word Allah, the judicial14 system has put new emphasis on enforcing Sharia law among Muslims. In recent months, three Muslim women have been caned15 for sexual misconduct.
In Malaysia, Muslims are subject to Sharia courts for violating religious law and for family issues such as divorce. A separate secular16 court system exists for other issues and for non-Muslims.
Marina Mahathir, a women's rights advocate and daughter of former Prime Minister Mahathir Mohamad, says there are more instances of police monitoring personal behavior. "There was a recent story about wanting to, on Valentine's Day, raid people having romantic candlelit dinners, Muslim couples having romantic candlelit, I mean, what business of it is theirs and really don't they have better things to do? And, that is what our leadership should be saying, 'Don't you have better things to do," she said.
Law Professor Yusri Mohammad, with the International University in Malaysia, says the Muslim community is not becoming more conservative, but it is trying to hold on to its values and way of life. "You can't have non-Malay things that you may feel some people in countries are having that you would also like to have; but if you inject that within a Malaysian setting it becomes disruptive. It becomes - it disturbs the balance we have," he said.
He says, although some politicians may think that conflict can help them win votes, most Malaysians still embrace moderation and respect for all races and religions.
1 metro | |
n.地铁;adj.大都市的;(METRO)麦德隆(财富500强公司之一总部所在地德国,主要经营零售) | |
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2 Christian | |
adj.基督教徒的;n.基督教徒 | |
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3 ethnic | |
adj.人种的,种族的,异教徒的 | |
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4 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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5 solidify | |
v.(使)凝固,(使)固化,(使)团结 | |
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6 controversy | |
n.争论,辩论,争吵 | |
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7 mosque | |
n.清真寺 | |
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8 endorsed | |
vt.& vi.endorse的过去式或过去分词形式v.赞同( endorse的过去式和过去分词 );在(尤指支票的)背面签字;在(文件的)背面写评论;在广告上说本人使用并赞同某产品 | |
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9 reassuring | |
a.使人消除恐惧和疑虑的,使人放心的 | |
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10 analysts | |
分析家,化验员( analyst的名词复数 ) | |
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11 opposition | |
n.反对,敌对 | |
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12 tolerance | |
n.宽容;容忍,忍受;耐药力;公差 | |
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13 breakdown | |
n.垮,衰竭;损坏,故障,倒塌 | |
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14 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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15 caned | |
vt.用苔杖打(cane的过去式与过去分词形式) | |
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16 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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