ABSTRACT
For historian Anthony Reid (2011) Southeast Asia is the great laboratory of religious pluralism. It is not difficult to understand this viewpoint since there is an extraordinary abundance of languages, ethnicities, modes of production, beliefs and cultural patterns existing in close proximity in this part of the world. Pluralism is also a constant feature of everyday life in view of the profusion of ethnic, religious and linguistic groups, creating a form of ‘unity in diversity’ (Chew 2009). While diversity has its advantages as an accelerator of social change (Moore 2007), its downside is that this diversity needs to be ‘managed’. For example, the plural state needs to protect religious tolerance since not all expressions of religion are ‘moderate’ or safe. Some forms of religion, especially if they belong to the minority, may be seen as ‘toxic’ as they may reduce the numbers of other groups in the society, erode community spirit and impair the ability of different groups to live together in peace and mutual respect. It is unwise to ignore the possible harm generated by some expressions of religious life. Hence, we see states grappling with the means to manage diversity through various measures, be it parliamentary, the courtroom or the classroom. In Singapore, my site of analysis, the 1990 Maintenance of Religious Harmony Act, which comes under the aegis of the Minister for Home Affairs, in turn advised by a Presidential Council for Religious Harmony, makes it an offence to cause ill-feelings between different religious groups.
