Malay Youth’s Evolving Yet Steadfast Support for Malay Royalty

Since May 2024, plenty of chatter on Malaysian social media has touched on the Malay royal houses. Malaysia’s constitutional monarchy features a rotation system where the king, known as the Yang di-Pertuan Agong, is elected every five years from among nine hereditary Malay rulers. Recent issues surrounding them in Malaysia have brought to light the interplay of traditional authority and modern political dynamics. Reports of alleged power abuses and extravagant lifestyles among some royal members have sparked debates about their roles and relevance in contemporary Malaysian society.

A few back-to-back controversies have involved, directly or adjacently, a member of the royalty. In early May, Johor’s Tunku Ismail Sultan Ibrahim was accused of orchestrating an acid attack against national footballer Faisal Halim who plays for a different team than Tunku Ismail’s Johor Darul Ta’zim FC. He denied the allegations, saying Faisal was not a threat to him. Later that month, an individual from his security team allegedly assaulted a ride-hailing driver who was deaf. This incident caused outrage among the public when the driver withdrew his initial report on the same day it was filed. The circumstances suggest the driver recanted under duress following a threat to confiscate his phone. Tunku Ismail further stirred things up in June when he proposed that the federal system be restructured, with Johor as an equal partner to the federal government. While Tunku Ismail has always been prominent in the media, he has received more spotlight as the Regent of Johor following his father’s ascent as the 17^th Yang di-Pertuan Agong.   

Members of the public and political figures have voiced criticisms in response to these incidents, but public discourse on royal matters is often subdued. In Malaysia, openly criticising the royal families is legally and socially constrained. The country’s Sedition Act and other related laws impose strict penalties on individuals who question or demean the monarchy.

These controls may curb public expression amid controversies, but surveys show that Malaysians, particularly Malays, continue to hold the rulers and the royal institution in high regard. A survey conducted in 2017 found that 87.3 per cent of respondents were satisfied with the Johor royal family while 74 per cent agreed that the Johor sultan is a good guardian of Islam.

In an exploratory survey of 145 Malay university students conducted by the author in June 2024 using convenience sampling, 82.1 per cent of respondents strongly believe in the importance of the royal institution in modern Malaysian society, despite 57.7 per cent of them believing that Malay youths are not adequately educated on their role. Notwithstanding the limited and non-representative nature of the sampling, respondents came from various regions in Malaysia, offering a snapshot into the opinions of young Malays on their support for the royal institution, though not necessarily for their conduct. There is a possibility that the respondents are reluctant to be forthright on such sensitive matters; more research on youth perception towards Malay rulers is needed to gauge their trust in the institution.

Malay youth’s steadfast support for the royal institution amid political change and recent controversies shows their conviction in the monarchy’s symbolic potency.

Malay political conservatism has been intertwined with Islamic principles, with recent elections in Malaysia underscoring the support of Malay youth for religiously conservative political parties. Malay youth are favouring an “Islamic” government that is viewed as “clean”.

The equally vital components of Malay language and the Malay ruling system are often less highlighted despite being intrinsic to Malay identity. Malays’ strong support for the preservation of Malay language stems from its role as a vessel for cultural heritage and traditional wisdom. The monarchic system serves as the constitutional head of Islam and as the guardian of Malay culture more generally, despite the rulers losing effective leadership to UMNO in the years leading up to Independence in 1957. UMNO’s preeminent role in representing Malay interests consolidated the party’s position as the community’s custodians—until recently.

Malay society continues to be shaped by political conservatism and traditionalism. Current political conservatism emphasises the incorporation of religious values and moral codes into government policies; traditionalism focuses on the maintenance of cultural customs. In the past, the political enmity between PAS and UMNO led to a clearer distinction of Malay traditionalists represented by UMNO and Muslim conservatives by PAS. The sultans, as constitutional heads of Islam, serve as a bridge between maintaining stability and continuity while fulfilling a religious role. This duality enhances their authority and consolidates their position within the state through the convergence of political conservatism and traditionalism.

Arguably, the Malay rulers have increasingly had to contend with political conservatism and traditionalism following the end of Malay political party hegemony at the 2018 general election. That watershed led to the cry of Malay identity being under threat and the formation of the PAS-UMNO Muafakat Nasional pact to project strength. PAS, in particular, has become more emboldened. In 2023, PAS’ Menteri Besar of Kedah Sanusi Md Nor, was charged with insulting the Sultan of Selangor for questioning the Sultan’s decisions in appointing government.

Malay public opinion toward this state action against the popular Sanusi is unclear, but the growing consciousness of Malay identity, amid the impactful presence of multi-ethnic parties in Pakatan Harapan, possibly bolsters the position of the Malay rulers. Although more Malay youth are choosing to vote for PAS, it doesn’t mean they are willing to go against the royalty as it too represents the intersection of Islam and politics in Malaysia.

Indeed, some argue that the 3Rs (religion, race, royalty) increasingly fortify the identity of the Malays as the majority population in Malaysia, defending them against perceived liberal values and ideologies. Such a stance aligns with broader movements worldwide where nationalist sentiments have experienced a resurgence, stemming from a desire to preserve cultural uniqueness. Even in the author’s survey, 77.2 per cent of respondents agree that globalisation has undermined Malay identity of the youth. Establishing and maintaining the Malay hereditary rulers as heads of individual states reinforces traditional and conservative values.

Malay youth’s steadfast support for the royal institution amid political change and recent controversies shows their conviction in the monarchy’s symbolic potency. Malay conservatism will shape the future of Malaysia. The monarchy’s continued significance to young Malays means that any political movement or reform agenda seeking broad support must not disregard what the monarchy represents.

In envisioning Malaysia’s future, traditional values will guide political discourse and policymaking, including a strong legislative framework supporting the current system, assimilation initiatives, and alliances with like-minded nations. For local and international policymakers, it is imperative to understand Malaysia’s young Malay voters who will play a decisive role in shaping the country’s future.

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