To the Editor:

In light of the recent debate over our call to repeal religious and municipal laws that attempt to regulate moral behaviour, Malaysians Against Moral Policing (MAMP) would like to clarify and reaffirm our position.

It goes without saying that there should be standards of decency and morality in the public sphere. We recognise that individual rights are not absolute, but subject to limitations based on respect for the rights of others and our collective responsibilities to the community.

We agree that the government has a vital role to play in shaping and strengthening public morality in Malaysia. It does not follow, however, that the government should have the sole authority to set these standards and compel adherence to them.

Public morality cannot be defined or imposed by the government alone or by a small group of individuals, regardless of their political, academic or religious credentials. Attempts to do so are anti-democratic and prone to failure.

This is as true whether a massive state apparatus is used to enforce moral laws, such as in Iran under the Islamic Republic or Afghanistan under the Taliban, or state resources are used in more subtle ways to advance a narrow moral viewpoint, as in the United States by right-wing evangelical Christians or India by extremist Hindu puritans.

Instead, all Malaysian citizens should play a role in defining public morality in a way that is consistent with an open and democratic process.

Such moral standards should be conceived more broadly than how we dress or socialise, and should include respect for others, ethics and public accountability in governance, disdain for corruption, and striving to live in a socially responsible way.

In the past, implementation of morality laws has often led to public outcry because there is little consensus on what constitutes a violation of public morality. Morality fundamentally involves personal choices based on one's ethical and religious commitments. Moreover, society's values evolve over time, adapting to historical and cultural changes.

Together these influences lead to differences of opinion within our multi-religious and multi-cultural society, not only between Muslims and people of other faiths, but also within the Muslim community itself.

Therefore, any attempt to define public morality, especially when it is codified into law, must take into consideration these diverse values and standards. The search for a single right answer will always remain elusive precisely because of this diversity. To limit the scope of debate would be counter-productive and unnatural.

Some have argued that weaknesses in the implementation of religious and municipal laws should not be a basis for repealing the laws themselves. However, the use of coercion to regulate behaviour is neither effective nor enlightened, no matter how well meaning or well implemented.

Instead of relying on punishments to induce good behaviour, especially among young people, the government should adopt supportive policies to ensure individuals, families and communities develop the capacity to promote moral behaviour through education, discussion, family involvement and positive role modelling.

In addition, the government and civil society should engage in ongoing consultation with youth and families to understand the needs of today's young people and help them learn the best path to becoming responsible members of society.

Through an open, inclusive and collective effort, Malaysians together can focus on promoting a common foundation of moral values across the religious and cultural diversity of our society, rather than letting the government use its power to enforce a separate set of standards among the Muslim population.

We reiterate our position that religious and municipal laws must be reviewed with a commitment to repeal provisions that overlap with the federal Penal Code, contravene basic Islamic principles, conflict with the Constitution, or provide excessive latitude for interpretation and abuse by enforcement officers. The review and revision process must represent the broad spectrum of communities within a democratic, multi-racial, multi-religious, and pluralist Malaysia.

Malaysians Against Moral Policing

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Malaysians Against Moral Policing is anchored by the All Women's Action Society (AWAM), National Human Rights Organisation (HAKAM), Sisters in Islam (SIS), Suara Rakyat Malaysia (SUARAM), Women's Aid Organisation (WAO) and Women's Development Collective (WDC).

For more information, please contact Elizabeth Wong of HAKAM (016-2579750), Masjaliza Hamzah of SIS (03-7960 6121), or Zaitun Kasim of SUARAM (03-7784 3525).