The Xin Yimin’s Impact on Malaysia’s Social Anxieties

INTRODUCTION 

One hallmark of a resurgent China is the increasing global presence of new Chinese migrants, known as xin yimin, in neighbouring countries and abroad. This article examines xin yimin’s presence in Malaysia, exploring their interactions with the Malaysian Chinese community and their broader impact on inter-ethnic relations in the country. We begin by discussing how, as part of China’s global economic expansion, the xin yimin are generally viewed as a positive economic force in Malaysia; however, their presence also brings socio-economic challenges within the country’s multi-religious and multi-ethnic landscape.

One of the challenges lies in addressing the educational needs of xin yimin children. While some are enrolled in Malaysia’s public education system, others attend private international schools. As of 2022, there are approximately 2,000 xin yimin students in international schools. This article examines how the educational choices of xin yimin families may align with nation-building efforts, while simultaneously exacerbating existing challenges in Malaysia’s pursuit of national unity. It further explores the interaction between the xin yimin and the Malaysian Chinese community, particularly through their engagement with clan associations and the formation of sub-communities like the Hui Muslims. This article also investigates how these interactions and developments have enriched the culture of Malaysian Chinese society while also contributing to pre-existing inter-ethnic relations.

These ‘new migrants’ represent a diverse demographic. While some are Chinese nationals married to Malaysians, the majority are transient migrants, including professionals linked to companies associated with the Belt and Road Initiative (BRI), Malaysia My Second Home (MM2H) applicants, tertiary students, and tourists. Their length of stay in Malaysia varies, ranging from short-term tourist visas to mid-term student and professional visas, and longer-term spouse visas.

The xin yimin phenomenon can be seen as a part of China’s resurgence and its growing economic footprint in the region. For instance, Chinese engineers working on BRI-related projects such as the East Coast Rail Link (ECRL) in Malaysia exemplify this trend. Additionally, Chinese tertiary students and tourists are viewed as economic contributors, bolstering Malaysia’s higher education sector and tourism industry. Overall, the influx of the xin yimin is widely seen as a positive force contributing to Malaysia’s economic growth. This economic role has also shaped Malaysian perceptions of China. According to a recent survey by the Merdeka Centre, Malaysians’ views of China, particularly among ethnic Malays, have improved significantly.

However, the presence of the xin yimin has also raised some concerns within Malaysia. For instance, former Prime Minister Mahathir Mohamad has argued that it could aggravate the country’s socio-economic divide along ethnic lines. Additionally, the emergence of a new Chinatown in Kuala Lumpur, catering predominantly to the xin yimin, highlights the challenges these migrants face in integrating into the broader Malaysian community. These concerns underscore the challenges the xin yimin face in adapting to Malaysia’s culturally and socioeconomically diverse environment. A key area where these challenges play out is in the education of xin yimin children.

XIN YIMIN CHILDREN’S EDUCATION

The xin yimin who enrol their children in Malaysian schools can be broadly categorised into three groups: Chinese nationals married to Malaysian spouses, white-collar Chinese expatriates, and Chinese participants in the MM2H programme with school-age children.

School Choices and Options

At the outset, while Malaysia’s education system offers a range of options, the choices available to xin yimin children are determined by citizenship, and whether the school is public or private. Only children of xin yimin with Malaysian spouses are eligible for public schools, and most of these opt to attend government-run Chinese vernacular schools. The remaining xin yimin children attend privately operated international schools.

It is worth noting that international schools in Malaysia were initially established to cater to the needs of Western expatriate families. Over time, however, these schools have become increasingly popular among Malaysian students, particularly those from affluent families. These schools typically offer internationally recognised curricula, such as British, American, and Australian programmes, providing qualifications with global relevance. Interestingly, the majority of xin yimin children also attend these “Western-based” international schools. According to a recent report, these K-12 schools in Malaysia have witnessed a noticeable increase in students from China, underscoring the growing demand for study-abroad options among Chinese families. This may be exacerbated by the absence of international schools specifically designed to meet the needs of xin yimin children in Malaysia.

In contrast, countries like Thailand have seen a rise in the establishment of international schools to cater to the high demand for English-based education among Chinese children. Similarly, parts of Africa have actively developed K-12 schools tailored primarily for overseas Chinese students, offering education based on the Chinese education system and curriculum. In Malaysia, however, xin yimin children are integrated into the existing public and private education systems. As a result, any broader impact of their educational choices is largely a reflection of the influence these schools already exert on Malaysia’s educational landscape.

“…, it is important to recognise that whether xin yimin children attend Chinese vernacular schools or English-medium international schools, their exposure to the Malay language is likely to be minimal. As a result, their opportunities for interaction with the broader Malaysian community, particularly the Malay majority, remain limited.”

Xin Yimin Children in Chinese Vernacular Schools

Malaysia’s education system, which uniquely preserves vernacular Chinese and Tamil schools, reflects the nation’s commitment to cultural diversity. With China’s rise as a global power and the growing importance of Chinese language proficiency, these vernacular Chinese schools have become increasingly prominent. They are now regarded as vital for Malaysians to thrive in a world where China plays a pivotal role. Interestingly, these schools have begun attracting a more diverse student body, including a growing number of Malay students, signalling their broader appeal and relevance. The enrolment of xin yimin children in these schools can align with Malaysia’s nation-building efforts, particularly in preparing its population for a future where Chinese language skills will be an invaluable asset.

Having said that, this system is not without controversy. Critics argue that these schools contribute to racial segregation, reduce the prominence of the national language, Bahasa Malaysia, and potentially undermine national unity. In this context, the enrolment of xin yimin children in Chinese vernacular schools is viewed as exacerbating these issues, intensifying the ongoing debate about the role and impact of such institutions on Malaysia’s multicultural fabric.

Xin Yimin Children in International Schools

As mentioned, Malaysia’s international school system was initially established to position the country as a hub for expatriates and global talent. Over time, as more Malaysian children enrolled in them, these schools came to play a key role in raising educational standards and enhancing Malaysia’s global competitiveness. The increasing presence of xin yimin children in these schools can be seen to align with Malaysia’s nation-building efforts, particularly in advancing the country’s educational excellence and attracting international talent. Even if these students do not remain in Malaysia post-graduation, their participation in the system helps sustain an education infrastructure that supports the country’s long-term development goals.

Critics, however, contend that international schools often lack emphasis on Bahasa Malaysia, Malaysian history, and cultural studies, leading to concerns about the erosion of national identity and unity. Furthermore, these schools are perceived as catering predominantly to the elite, thus reinforcing existing socio-economic inequalities. In this context, the enrolment of xin yimin children in international schools is seen as an aggravation of these issues.

Nevertheless, it is important to recognise that whether xin yimin children attend Chinese vernacular schools or English-medium international schools, their exposure to the Malay language is likely to be minimal. As a result, their opportunities for interaction with the broader Malaysian community, particularly the Malay majority, remain limited. While this segregation is not entirely due to the presence of xin yimin children, it highlights deeper, long-standing issues within Malaysia’s education system.

XIN YIMIN AND THE MALAYSIAN CHINESE COMMUNITY

Another cultural sphere where xin yimin interactions present both opportunities and challenges to Malaysia’s quest for national unity lies in their engagement with the Malaysian Chinese community and its wide range of local associations. The Malaysian Chinese community is home to a diverse array of associations that cater to various aspects of social, cultural, economic, and political life. These associations, such as the Hokkien, Teochew and Hakka clan associations, play key roles in preserving Chinese heritage. They also provide support networks through trade and business organisations like the ACCCIM (Associated Chinese Chamber of Commerce and Industry of Malaysia); the community’s interests are also represented through political entities such as the Malaysian Chinese Association (MCA) and the Democratic Action Party (DAP).

Clan Associations

In recent decades, with China’s growing influence, the Malaysian Chinese community has seen a revival of ties with their counterparts in China. For example, temples dedicated to Mazu, the revered sea goddess of Fujian, have become central in fostering these connections. Delegations from China frequently visit Malaysia to participate in joint celebrations of Mazu festivals, strengthening Hokkien identity and reinforcing a sense of solidarity between the two communities. Beyond cultural connections, many Hokkien associations in Malaysia have actively facilitated trade and investment opportunities between Malaysian businesses and Fujian enterprises, leveraging shared cultural ties and language. In November 2024, Malaysia hosted the World Fujian Convention Trade Exhibition in Kuala Lumpur, further strengthening Hokkien bonds and enhancing commercial links on a global scale.

Closer ties with China are also driving significant transformation within Malaysian clan associations. These associations are undergoing a generational shift, and increased engagement with China is accelerating this change. Reflecting the changing times, Chinese social platforms such as WeChat, TikTok, and Xiaohongshu play an ever more vital role in fostering connectivity between Malaysian Chinese and their counterparts in China, particularly among the young. Another notable impact is on the linguistic diversity within the Malaysian Chinese community, which has historically included dialects such as Hokkien, Cantonese and Teochew. Over the years, Mandarin has steadily replaced these dialects, particularly among younger Malaysian Chinese. The arrival of xin yimin, who often prioritises Mandarin as a unifying language, has further accelerated the decline of these traditional dialects.

Xin Yimin-initiated Associations

In addition to engaging with the Malaysian Chinese community, the xin yimin are also forming their own associations. These xin yimin-initiated organisations include the China Enterprises Chamber of Commerce in Malaysia, China Students Association Malaysia, Malaysia China Welfare Advisory Society, and the Overseas Chinese Muslim Associations, which represent the Hui Muslim community in Malaysia.

The Hui in Malaysia

The Hui, a distinct group within the xin yimin, are often seen as having the potential to bridge the gap between the Chinese minority and the Malay Muslim majority due to their shared Islamic faith with the latter group. However, they face challenges in fully integrating into the Malay community, as they maintain strong Chinese cultural identities, including the widespread use of Mandarin for speaking and writing. The Hui present a striking contrast to another group within the Malaysian Chinese community, the Baba Nyonya. While the Baba Nyonya have embraced parts of Malay culture without adopting Islam, the Hui have converted to Islam while retaining their Chinese cultural identity. Interestingly, the Hui often find it easier to integrate into the Malaysian Chinese community due to shared linguistic and cultural traits. Despite sharing a common faith with the Malays, cultural barriers have hindered deeper engagement between the Hui and the Malay community.

The Hui experience highlights the complex relationship between culture and religion, where cultural traditions can sometimes complicate the affirmation of shared beliefs and faith. For instance, certain Hui practices influenced by Chinese cultural norms, such as dress codes and dietary customs, are viewed by some in the Malay community as un-Islamic. In Malaysia, the Hui occupy a unique position, embodying the experiences of the Muslim majority and the Chinese minority. Despite their Islamic faith, they are sometimes perceived, like their Malaysian Chinese counterparts, as a challenge to Malay-Muslim dominance. The Hui’s predicament, however, is not unique; it mirrors the long-standing challenge faced by the Malaysian Chinese community in fully integrating into Malaysia’s Malay-majority landscape.

Reflecting the changing times, Chinese social platforms such as WeChat, TikTok, and Xiaohongshu are playing an ever more vital role in fostering connectivity between Malaysian Chinese and their counterparts in China, particularly among the young.

Impact on Malaysia’s Multi-ethnic Landscape

The preservation of cultural traditions by the Malaysian Chinese community has long been viewed by some as an impediment to national unity. The rise of China, coupled with the influx of xin yimin and their interactions with Malaysian Chinese, have heightened these concerns. A key incident that highlighted these growing concerns was the October 2024 China flag-waving incident at a Taoist Festive parade in Teluk Intan, Perak. The event rekindled lingering suspicions of China’s influence and revived old resentments towards the Malaysian Chinese community among segments of the Malay-Muslim majority.

To recap, the xin yimin are significantly influencing the Malaysian Chinese community. Beyond transforming long-standing organisations like the Hokkien clan associations, they are also forming sub-communities, such as the Hui Muslim group. However, while this adds to Malaysia’s rich cultural diversity, these predicaments are not caused by the xin yimin alone; the Malaysian Chinese community has historically faced these issues too.

CONCLUSION

As part of a resurgent China, the xin yimin in Malaysia are generally perceived by Malaysians as a positive force for change. The integration of xin yimin children into Malaysia’s public and private education systems is viewed as contributing to ongoing efforts to enhance the country’s educational standards and global competitiveness. Similarly, the xin yimin’s engagement with the Malaysian Chinese community—such as strengthening ties with clan associations and establishing new groups like the Hui Muslim community—has enriched Malaysia’s diverse cultural landscape.

However, concerns and challenges persist. The enrolment of xin yimin children in Chinese vernacular schools and English-medium international schools is often seen as reinforcing societal segregation. Additionally, certain activities within clan associations and developments in the Hui Muslim community have sparked unease among segments of the Malay-Muslim population.

These challenges, however, are not directly caused by the xin yimin but stem from Malaysia’s long-standing racial and social complexities. Inter-religious and inter-ethnic relations in the country remain fragile, and China’s increasing footprint risks further exacerbating these tensions. In many ways, the difficulties associated with the xin yimin reflect the broader implications of China’s growing presence in Malaysia. This reality presents a key challenge for Beijing: despite improving perceptions of its economic role in Malaysia, it must navigate carefully to avoid worsening existing social fractures. China’s engagement should aim to foster inclusive benefits that uplift all communities, irrespective of race, while respecting the sensitivities and complexities of Malaysia’s diverse society.

---

This is an adapted version of ISEAS Perspective 2025/49 published on 9 July 2025. The paper and its references can be accessed at this link.