Sherrell E. Smith
Dr. Pamela Ratvasky
September 05, 2014
Research Assignment 2: Migration, Immigration, and Emigration, and Their Effect on Religion, Women, and Minorities in the Developing World It was in the 1980’s that Singapore became more of an industrialized country; this was also when this country non-resident population began to increase a trend, which is ongoing to date. Malaysia is a trading colony established in 1819, holding a growing rate until World War II. A large number of laborers from India, China, and the Malay Archipelago immigrated to Singapore. (Yeoh & Lin, 2013) Immigration slowed significantly during the 1940’s, so after new ordinances allotted for limited immigration, you could only migrate if you could be of benefit to the countries socioeconomic development in Malaysia. (Yeoh & Lin, 2013) The population of Singapore divides into two categories of people according to the permanency of their stay: Citizens (including naturalized citizens) and permanent residents are referred to as “residents,” while immigrants who are in Singapore temporarily (such as students and certain workers) are considered “nonresidents.” (Yeoh & Lin, 2013)
Permanent residents (PRs), typically immigrants have been granted the right to reside permanently in Singapore. Where they are entitled to most of the rights and duties of citizens, including eligibility for government-sponsored housing and mandatory military service for young adult males, though not the right to vote in general elections. (Yeoh & Lin, 2013)
The nonresident population increased at an unprecedented pace in the first decade of the 21st century, according to the 2010 Singapore census. During this period, it accounted for 25.7 percent of the total population, up from 18.7 percent in the previous decade. As of 2010, the
Research Assignment 2: Migration, Immigration, and Emigration, and Their Effect on Religion, Women, and Minorities in the Developing World nonresident population stood at 1,305,011 out of a total population of 5,076,732. (Yeoh & Lin, 2013) The first part of this year, Malaysian authorities took away hundreds of Malaysian language bibles, from a Christian group containing the word Allah. The Church appealed against the ban, arguing that “Allah” had been used to refer to the Christian God for centuries in Malay-language Bibles and other non-Muslim literature. The court ruled in Church’s favor in 2009, but that judgment was reversed by Malaysia’s Court of Appeal. ("Malaysia must end ban on Christians saying ‘Allah’ | Amnesty International," 2014). Malaysia’s ban on Christians exhausting the word “Allah” in reference to Divinity is a misuse of Malaysians having free speech, freedom in expression, and this will be fought, and won. Not long ago I wrote in reference of the Bill of Rights, about our freedom of expression, in regards to what culture do you wear, we have the choice, and it appears that no matter where you go in the world your choice no matter what it is has the perspicuity to become heard. My consensus is that The United States has been the trailblazers in the plight to freedom choices. Muslims make up almost two-thirds of Malaysia’s population of around 30 million, but there are also more than two million Christians in the country plus substantial numbers belonging to other faiths. ("Malaysia must end ban on Christians saying ‘Allah’ | Amnesty International," 2014). This plight is instigating threat and violence in Malaysia, for a cause the Muslims are willing to fight, no matter the consequence.
Research Assignment 2: Migration, Immigration, and Emigration, and Their Effect on Religion, Women, and Minorities in the Developing World Malaysia comprises West Malaysia (Peninsular Malaysia) and the states of Sarawak and Sabah on the island of…