I recall an occasion when I brought my children out to play in the heavy rain with their raincoats and jumping in muddy puddles with my spouse. It is a simple activity that my children enjoy, but I recall receiving numerous stares from passers-by who looked at us in disbelief, particularly after my son climbed down into the drain on his own to pick up a ball that had rolled down. How has the once-normal sight of children playing in the rain come to be seen as odd, reshaped over the years by advancements in technology, evolving lifestyles, and changing societal norms? These experiences of play aren’t the only ones that have transformed in many ways. In fact, parenting during the preschool years in today’s fast-paced, technology-driven world likewise comes with unique opportunities and challenges. Many modern and young parents are required to balance traditional parenting practices with the demands of contemporary lifestyles and advancements in education.

The Evolution of Preschool Education

Preschool education has always laid the foundation for lifelong learning and development. But in the new era, driven by advancements in technology, changing family dynamics, and a rising focus on the importance of early childhood development, preschool has undergone significant transformation in many ways. Preschools now have more dynamic spaces designed with the emotional, social, and cognitive growth of children in mind to nurture them in creative and engaging ways. In recent years, parental partnership has also evolved where parents are more aware and involved in their children’s development in preschools. Parental partnership is about building a cohesive, collaborative environment where parents and educators now work together to support children’s growth and mental well-being. Parents are seen as active partners, and preschools make concerted efforts to foster communication, engagement, and collaboration.  Young fathers take on a more active role now in partnership with the schools and are seen as playing an equal role as mothers in providing holistic parental support. Grandparents are more technology savvy and are keen to participate in activities with the schools such as Grandparent’s Day and are willing to collaborate for other school activities. With the rise of technology in recent years, it has certainly transformed many aspects of how schools and parents engage with one another. This new era demands a collaborative approach, which is often referred to as parental partnership.

Embracing Technology in Partnerships

Communication in preschools has become more open and accessible, offering various platforms such as mobile applications, updates, and newsletters to share insights into daily activities, diet, routines, and themes, all aimed at supporting further learning at home. The open and regular communication also allows teachers and parents to have consistent check-ins to discuss any changes, challenges, or achievements in the child’s behaviour. With educational technologies like online learning platforms, parents are increasingly involved in their children’s education. This collaboration creates a cohesive learning environment that extends beyond the classroom to support the children holistically. These platforms also facilitate consistent updates and dialogue. Parents are encouraged to share photos of projects that children participate in at home with family members. This active communication with teachers and schools helps parents understand how technology now plays an integral part in the children’s learning.

Technology not only plays a huge role in communication between schools and parents, but children are also learning how technology can be used in many ways. Schools and parents had to learn and adapt  quickly in using technology for online lessons during the Covid-19 pandemic. This highlighted the potential for virtual learning in early childhood settings though it also underscored the challenges of remote learning for young children. As technology continues to move at a  fast pace, we see how automation and artificial intelligence (AI) are also changing the future job market. This encourages preschools and parents to focus further on teaching children critical thinking, problem solving and adaptability skills that are vital for the future.  As technology becomes more prevalent, there is a strong push to ensure that screen time is balanced with hands-on activities and real-world interactions. Technology has blurred the lines between work, school, and communication, often leading to screen fatigue and mental health concerns. Both adults and children must navigate the fine line between leveraging technology for education and avoiding overexposure.

Mental Well-Being

Childhood is a critical period for brain development. Addressing a child’s mental distress early can prevent severe mental health issues in the longer term.  In this new era, we see how mental well-being is being brought to the forefront.  We see more emphasis on mental well-being as preschool curriculums now integrate activities that promote social-emotional learning (SEL), teaching children develop soft skills like empathy, self-regulation, and cooperation. Social emotional development refers to the process where children develop the ability to understand, manage and express their emotions. These skills are taught and enhanced further through small group learning and games.  Teachers are trained to recognise signs of stress and behavioural challenges and adopt practices such as mindfulness and breathing exercises to help children regulate. Parents are informed that preschools are partnering with local health providers to ensure children have access to necessary health services such as vision, hearing screening and mental health support. In doing so, we are also equipping our children with coping mechanisms that will benefit them throughout life.

Mental well-being education for parents is a vital part of fostering healthy families. Families are invited to learn more about the importance of social-emotional development through parental workshops and engagement sessions.  The ability to regulate emotions in healthy ways, think before acting, and reflect on behaviour are essential skills that families can teach their children – especially in an era of increased physical and online interactions. Schools play a crucial role by conducting workshops on child development, early learning strategies, and mental health, empowering parents to better support their children’s growth. Parents are more attuned to the emotional and psychological needs of their children and are encouraged to foster open discussions about feelings and stress management. Fostering socio-emotional development during the preschool years ensures that children grow into emotionally intelligent and socially competent individuals. Mental well-being is a crucial aspect of a child’s development. Addressing these socio-emotional skills early can prevent more severe issues later in life as it plays a fundamental role in overall mental health and well-being and is essential for success in both academic and personal life.

Diversity, Inclusion and Cultural Awareness

Preschool education has moved to prioritise play-based learning over rote learning, where children explore concepts through hands-on activities, storytelling, and imaginative play. Parents will have to look at education as holistic learning that celebrates academic achievements differently. With the shift in mindset to allow young children to explore learning with their hands using clay and paints rather than paper and pencil, it brings a strong message that education is now moving towards developing creative thinkers. This experiential learning ensures that children understand concepts deeply through experiences rather than rote memorisation. Schools use qualitative assessments to understand each child’s strengths and areas for growth, creating customised learning plans to meet individual children’s needs. At the same time, preschools today strive to create a more inclusive environment that celebrates diversity. This holistic, child-centred approach may be different from how parents received their education years ago, as the focus is to develop children holistically and empower them with relevant skills for life. The learning and understanding of different cultural practices are not only shared during festive celebrations but incorporated as part of the curriculum. Preschools often work with local cultural organisations to ensure their curriculum reflects the values, languages and traditions of the families they serve. This approach allows children to recognise differences, teaching acceptance and build mutual respect towards others.

Empowering Parents

Parenthood is, of course, a lifelong journey. Empowering parents is about equipping them with the tools, knowledge and support from schools to be confident and effective caregivers. By providing education, fostering emotional well-being, encouraging positive parenting practices, and building a strong support network with other parents, it will help to create an environment that promotes the overall development and well-being of their children. When parents feel empowered, they are better able to navigate challenges and build resilient, healthy families. Measuring this family-school partnership can also provide valuable information on how teachers are progressing in areas such as communication with parents, responding to parental needs and incorporating suggestions about their children.  With dual-working parents becoming common, time management and quality interactions with children are crucial. We see how the gender roles in parenting have likewise evolved and there is a growing trend towards shared responsibilities in some households. Both parents are generally more involved in sharing of childcare, parental partnership and housework. With many parents now working from home or having more flexible hours, it allows them to spend more time with their children while managing the boundaries between work and family. Preschools offer support groups where parents can discuss challenges, share experiences, give suggestions to the school as well as seek advice from educators and other parents. This sense of community helps parents feel less isolated and more confident in their parenting. By providing insights about their child’s interests, strengths and areas for growth, teachers are able to tailor the classroom learning experiences to each individual child. Similarly, educators work with parents to share classroom’s activities that parents can reinforce at home. Modern parenting is a collaborative and dynamic partnership, with parents increasingly recognising the importance of being actively involved in their children’s learning and participating in school-led initiatives. However, some parents may find this challenging as they navigate the dual demands of adapting to technological advancements in education while managing household responsibilities.

Conclusion

Preschool partnerships in the new era are about recognising that early childhood education and development are best supported through collaboration with families, schools, and communities. These collaborations foster more holistic, inclusive and equitable learning environments that better prepare young children for future success. In working closely together, parents and educators can create a safe, nurturing environment where children feel secure and equipped to handle the world around them. This strong partnership not only strengthens individual families but also contributes to the development of healthy, resilient communities. By embracing technology, prioritising mental well-being, fostering diversity and inclusion, and empowering parents, we can ensure that preschool education in the new era meets the needs of children and their families. This collaborative approach lays the groundwork for a brighter future, where children are supported, understood, and prepared to thrive in an ever-changing world.

Fadilah Adnan holds a Master of Science in Early Childhood and is an adjunct lecturer with National Institute of Early Childhood (NIEC).  She has spent more than a decade being an educator, preschool centre leader, lecturer as well as a field supervisor.  Currently, she has moved her focus towards the Malay language curriculum for 3-6 year olds as she believes in ensuring that children are able to preserve their mother tongue language.

Singapore’s education system has undergone significant transformations over the years, aiming to provide equal opportunities for all students. In 2024, our secondary schools were introduced to the subject-based banding system (G1, G2, G3). While this move towards mixed-ability classrooms is a commendable step, it remains to be seen whether it will truly address the deep-rooted social and academic divisions that exist due to our education system.

At the heart of the issue lies the ultimate destination for students: Junior College (JC), Polytechnic (Poly), or Institute of Technical Education (ITE). This tripartite division, while seemingly created with good intentions, perpetuates a hierarchical structure that privileges academic excellence over other forms of intelligence and talent.

Our Malay community is not immune to the negative impacts of these educational divisions. We often find ourselves navigating a complex social and educational landscape where Malay students are disproportionately overrepresented in ITEs and underrepresented in JCs.

The hierarchy in Singapore’s education system where JCs are seen as the “first choice” and ITEs as the “last choice” profoundly shapes the experiences and perceptions of our Malay students. How does this influence their sense of success and failure, and what impact does this have on our Malay students’ social identity? In what ways do the societal perceptions of academic success shape the experiences of Malay students in ITE and JC, and what are the challenges faced because of this?

In 2016, Sanwari’s thesis “I’m Not That Kind of Malay,” found that Malay youths adopted strategies such as defensive othering and social distancing as adaptive responses. These behaviours, in turn, reinforced in-group discrimination[1]. With this thesis conducted 8 years ago, it is important to explore whether such phenomena still exist within the Malay community, given Singapore’s evolving educational landscape.

Yasmin, National Junior College alumna, added:

“I only had ITE friends after I left NJ and worked in F&B. I refrain from saying where I am from to blend in because it is easier to talk to them without that barrier. Like they know me as myself and not a ‘budak pandai (smart kid) from JC.”

Khalis, an ITE College West student, expressed:

“I have met with Malay students from JC. Personally, I feel like they lack social skills and some of them think that they are better than students from ITE.”

Amirah, an ITE College East student, shared her observations:

“I know of some Malay ITE students who come from low-income and/or broken families that have a lot of riak (arrogance in malay) and are rowdy because they think that everyone hates them. So, when they meet JC Malays, they think that the JC students think that they are better than them. I think JC students would have a hard time interacting with these ITE Malays because they will always think that the JC students think lowly of them.”

Nurin, Raffles Institution alumna, shared her experience:

“I have friends that I’ve known since primary school who are super mat and minah – not in a bad way. The way they speak is just very different from my JC friends. They speak very kasar (coarsely), and no matter what I do, whenever I interact with friends from ITE, they always say that I am too proper, even though I feel that I am matching their energy. Yes, there are some JC students who do feel better and are pretentious, but from my own interactions, the moment people find out I am from JC, they just don’t want to talk to me anymore, and I get singled out.”

From the excerpts above, we can see that there exists this ‘invisible wall’ between our Malay JC and ITE students, solely because they are from different schools. But, how and why exactly does this happen?

The perception of “better-than-thou” attitudes of JC students creates an environment where interactions are charged with underlying assumptions and judgments. Some ITE students coming from a background that is often looked down upon, are primed to view JC students as dismissive, fostering a defensive attitude that can perpetuate further divides. On the other hand, JC students, who find themselves thrust into environments where they are the minority, often adopt a sense of ‘otherness’ because of their unfamiliarity with their peers’ backgrounds and experiences.

This division, even if unintentional, becomes a powerful force in reinforcing the separation between ITE and JC students. The ‘invisible wall’ goes beyond academic prestige; it is also about cultural and social capital.

Due to their minority status within their cohort, Malay JC students are placed in an atypical position.

Aliya, Yishun-Innova Junior College alumna, shared:

“I’ve received a lot of backhanded compliments before. During orientation, I was the only Malay. ‘Wah you Malay you enter JC?’ In my head, I thought, ‘Racist pe. I enter JC my problem la sia’. But I think other races just don’t see many Malays in JCs so they view us as rare crystals.”

Nurin expressed:

“Being a Malay/Muslim surrounded predominantly by non-Malay/Muslim students often makes me feel like a burden. Like when we want to hang out, they must keep in mind what I can or cannot eat. This was quite challenging for me because I did not want to be a burden to my friends.”

Yasmin added:

“I discovered class disparity in JC. When we had to do projects, I had to do projects at my friends’ houses, and it’s always landed (property) or condo. Meanwhile, the people who usually live in HDBs are those from my race – the Malays.”

These experiences illustrate the sense of discomfort and alienation that many Malay students feel when placed in a predominantly non-Malay/Muslim environment, such as in many of Singapore’s JCs. The nuances of cultural and religious differences  — such as dietary restrictions — may seem trivial, but they can reinforce feelings of being an outsider. For many Malay students, these minor obstacles are constant reminders of their minority status within the social hierarchy of the school.

It’s essential to highlight that these challenges are not just personal inconveniences; they represent the deep-seated realities of class and ethnic divisions. For Malay students, who are disproportionately represented in lower-income housing and have lower average levels of academic attainment, these barriers act as constant reminders of the broader societal structures that shape their educational opportunities and social interactions.

On the other hand, Malay students in ITEs find an environment where their social and cultural capital is more recognised and appreciated. For these students, ITE offers a space where they can connect with peers who share similar backgrounds, cultural experiences, and worldviews. As a result, ITE becomes a place of comfort and belonging.

Khalis shared how these disparities are viewed from the other side:

“Honestly, ITE has been really fun because I get to mix with people of my own race.”

Batrisya, ITE College East alumna, added:

“Being a Malay student in ITE allowed me to easily connect with a lot of people within the Malay community. I feel that being Malay gave me an advantage in ITE in terms of forming friendships and connections because the community is close-knit, and there’s a sense of familiarity and shared experiences.”

This sense of belonging and ease in connecting with peers is a significant part of the ITE experience for many Malay students. In an environment where shared cultural values and experiences are the norm, students feel a sense of belonging, not just academically, but socially and culturally as well. In turn, this confidence can have a positive impact on their overall experience. Free from the pressure of fitting in, the ITE environment feels more like a second home to Malay students rather than just an institution for learning.

In contrast, Malay students in JCs often struggle with a sense of belonging, as they find themselves as the minority population. As Sanwari (2016) notes, patterns in Malay youths’ social experiences, both in school and in the workplace, shape their perceptions of themselves and other Malays. They internalise negative stereotypes and often consciously (or unconsciously) resist those notions in an effort to assert their own identities and challenge the assumptions placed on them[2]. The lack of representation of Malays in JC can further deepen this sense of disconnection, leading most to become more inclined to engage in cultural activities to assert their identity and find a space where they feel comfortable.

Nurin expressed:

“My happiest moments are always with the Malay Language and Literature (MLL)/Malay Language Elective Programme (MLEP) stuff. I really look forward to it. I don’t even know what I would do without it, not going to lie.”

On a similar note, Aliya shared:

“Being a Malay in JC made me value the fact that I am Malay. Like since there were so few Malays, I decided to join the Malay Cultural Society (MCS) to sort of contribute to the population. I ended up being very involved and it made me appreciate my culture more.”

While engaging in cultural activities provides a sense of belonging, it also underscores the deeper challenges Malay students face due to the racial and cultural dynamics within these institutions.

According to Solorzano et al. (2000) , while ‘microaggressions’ may seem harmless and expressed without overt malicious intent, they reflect stereotypes and beliefs that reaffirm the subordinate position of those on the receiving end[3]. In Sanwari’s thesis, Malay youths had been confronted time and time again with others’ negative perceptions of their abilities and intellect for they are judged not based on their individual self, but on their race. These experiences of having their subordinate social position reinforced have negative impacts on their self-esteem, aspirations and achievements[4].

The perception that ITE students are academically less capable while JC students are academically elite only deepens the divide between the two educational pathways. This binary view oversimplifies the diverse experiences and abilities of students within each system. It fails to acknowledge that both groups consist of individuals with unique strengths, challenges and aspirations. Such generalisations not only reinforce social hierarchies but also limit the potential of students by imposing labels that don’t account for their varied academic journeys and personal circumstances.

Amirah explained:

“Online, the public sees Malay ITE students hisap rokok (smoke cigarettes), wrecking things in the toilet or setting things on fire. It’s a bad image, and when I reveal myself as an ITE student, they think of me badly. I get told like ‘oh typical Malay, take N Levels only,’ and it makes me feel embarrassed. Some employers also don’t want ITE students because of our reputation.”

Iman, a student at ITE College Central, shared:

“I’ve been told that we lack discipline and don’t have a future. But like some Malays aren’t keen on studying because they’re not interested so they doze off in class or just don’t go to school. But there are also those who really like their course, so they pay a lot of attention, and they have a high GPA, you know?”

Yasmin shared a contrasting perspective:

“The Malay community views us JC students as the cream of the crop. They automatically assume we will go somewhere, and it puts unnecessary pressure on us to get a good job and uplift the community. We not only have to excel in academics but outside of academics as well. We must take up leadership roles, etc. I mean it’s good that we look outside of academics but there is this pressure to perform holistically because you are a Malay in JC and for a teenager, it’s a lot. It doesn’t allow you to look at other forms of success either.”

Nurin added:

“I feel pressured because I’m told that it’s not easy for a Malay to get to where I am. I am still told to ‘Be a doctor! Be a lawyer!’ even though I have made it clear that I am not interested in those fields. Being Malay in JC seems like a niche and others will tell you that ‘This is a big achievement! You cannot waste this opportunity; you have to make it big!’”

Stereotypes about ITE and JC students often stem from unfounded assumptions. ITE students face prejudice due to stereotypes that unfairly label them. These misconceptions overlook the diverse talents, aspirations, and potential that the ITE students possess. The stigma, reinforced by the media and social narratives, can undermine their self-esteem and ambitions, leaving many feeling undervalued. JC students, on the other hand, are pressured to excel holistically to serve as role models for their community. Being seen as the “exception” within their community, their journeys are made to be even more challenging as they face heightened expectations.

As a result, both ITE and JC students are trapped in a cycle of misunderstanding, where their individual struggles and achievements are overshadowed by stereotypical assumptions that limit their opportunities and reinforce social divisions.

We must reflect on how these stereotypes, reinforced by societal structures and biases, shape the experiences of Malay students in Singapore’s educational system. As discussed by Aziz, the habitus concept – originally introduced by Pierre Bourdieu – suggests that our thoughts, values, beliefs, and actions are deeply influenced by the social environment in which we are immersed. This concept is relevant when considering the divide between ITE and JC students[5]. It is not only the educational pathways that shape their identities but also the societal pressures and stereotypes that surround them, often dictating their perceived worth and place within the community.

Nurin shared:

“Relatives like to use JC students as “bragging rights” and this makes others think that I ‘berlagak bagus (act all high and mighty)’ but I didn’t say or do anything. It’s my relatives that show off.”

The above experience sheds light on how the community often elevates JC students, framing them as symbols of success. This pedestal, however, comes with a cost, as it perpetuates the stereotype that JC students are arrogant, even when these perceptions stem more from society’s views than from the students’ own actions.

Amirah also commented:

“There is this whole thing about how JC students should teach ITE students. I think we should see ourselves as one Malay community. I don’t understand why it is always that ITE students must learn from JC students. I think if we are given the chance to feel like we are on-par with each other then ITE and JC students can connect more easily.”

This highlights the common assumption that JC students are positioned as the ‘better’ role models. The idea of mutual learning and understanding taking place in the Malay community challenges this hierarchical thinking. Perhaps if students from different educational backgrounds are given more opportunities to connect on common ground, they can foster more empathy and support for one another.

This brings us to a crucial question: what does creating a hierarchy between ITE and JC students really achieve? Is it productive to impose this ranking, suggesting that one group is inherently ‘better’ than the other simply because JCs are often seen as the ‘first choice’ and ITEs as the ‘last resort? After all, the academic experiences and challenges faced by students in these two pathways appear to be covering the same themes – albeit in different contexts.

Rather than perpetuating divides, it’s time we tear down the walls between ITE and JC students and create spaces where they can truly learn from one another. Imagine a future where students from both paths come together – not just to share knowledge, but to challenge stereotypes, build empathy, and grow collectively. Let’s advocate for programmes that break away from the hierarchy, encouraging collaboration, shared goals, and mutual respect. In doing so, we can nurture a generation that values diverse talents and supports each other, paving the way for a more united and resilient Malay community.

All quotes in this article are attributed to individuals using pseudonyms to protect their privacy and ensure confidentiality.

[1] Sanwari, F. N. (2016). “I’m not that kind of Malay”: negotiating Malay identity in Singapore. Nanyang Technological University, Singapore

[2] Ibid.

[3] Solorzano, D., Ceja, M., & Yosso, T. (2000). Critical race theory, racial microaggressions, and campus racial climate: The experiences of African American college students. Journal of Negro Education, 60-73.

[4] Sanwari, F. N. (2016). “I’m not that kind of Malay”: negotiating Malay identity in Singapore. Nanyang Technological University, Singapore

[5] Aziz, N. (2009) Malay Stereotypes: Acceptance and Rejection in the Malay Community. National University of Singapore, Singapore

Sherlita Almeyra Sherhan is a graduate of Raffles Institution and currently a Research Intern at RIMA. Her research interests lie in exploring social issues affecting the Malay community and the preservation of Malay culture in the context of global influences. She is the Co-Founder and pro-bono CEO of MudaSG, Vice-Chairperson of M3@GeylangSerai and Youth Lead for M3@JalanBesar.

Why is gender justice such an important topic? There are a few reasons. One, gender (not to be confused with sex) is an indelible aspect of our identity. Gender refers to norms and behaviours that we are expected to conform to because of being assigned male or female at birth. Those norms and behaviours are encapsulated in the masculinity and femininity that men and women are expected to portray. Individuals who may not identify with the sex they were assigned at birth are also familiar with these gender norms. Secondly, gender determines how we are treated by people in our private lives and in the larger public. In the former, parents may have separate expectations for their sons and daughters. (more…)

Monument of Hope

In an era characterised by rapid technological advancements and continual evolution of competencies to navigate the complexities of the modern world, the mosque has served as an enduring sanctuary of faith and healing. This space has served all groups; both young and old, to seek refuge, reconnect and immerse in their intrinsic nature; the Fitrah, in seeking the path of spiritual renewal to Allah SWT, the Most Gracious and Most Merciful.

The existence of mosques dates back to the time of the Prophet Muhammad (pbuh) during his notable emigration to Madinah. Taking the stance to build a mosque in this new land, the strategic move would allow Muslims to pray, learn and socialise. This strengthened the nascent bond of the Muslim brotherhood between the Muhajirun and the Ansar, leading to a fundamentally strong, sound, confident and religious society. In the annals of Islamic history, successors established new mosques, suited to the waves of time, and the function of mosques expanded into a multitude of innovative structures.

In Singapore, mosques have long served as a monumental symbol of hope and identity for the Muslim community, tracing their significance back to the arrival of Islam on the island. These religious institutions are regarded as irreplaceable treasures, whose destruction would provoke widespread outrage among Muslims across all sects. As such, the mosque functions as a timeless emblem of Islamic identity in the region. The Muslim community in Singapore has faced a range of challenges in preserving and maintaining these mosques, including bureaucratic, administrative, manpower, and resource-related obstacles.

This article aims to clarify the critical importance of mosque-related work and seeks to explore potential areas for improvement, with the goal of fostering an ecosystem of mosque communities that thrive and contribute to the continued success of Muslims in Singapore.

Historical Significance of Mosques in Singapore

Singapore’s history with mosques is distinctive, shaped by the unique demographic composition of the nation. As a multicultural and multi-religious society, the establishment and preservation of mosques have been fraught with challenges and compromises, reflecting the broader tension between religious identity and the demands of a secular state. In the early stages of Islamic Religious Council of Singapore (MUIS), the responsibility of maintaining mosques became a critical concern, particularly as the forces of modernisation began to encroach upon the country. Singapore was no longer the rural, kampung (village) environment that it had once been.

With the advent of new leadership and governmental policies, a significant restructuring of religious spaces took place, particularly in the realm of urban redevelopment. The Singaporean government mandated the demolition of several religious institutions, including 11 mosques and 172 temples^[1], to make way for modern infrastructure. This policy decision ignited widespread dissent, underscoring the profound sensitivity of religious institutions to their communities. For Singapore’s Muslim population, this marked a pivotal moment in the evolution of their relationship with the mosque. What had traditionally been viewed as the modest, communal ‘kampung mosque’ gradually transformed into a more bureaucratically structured institution, one that not only required systematic management but also increasingly represented a crucial component of Muslim identity in the modern Singaporean context.

 Creative Outreach, to Reach the Masses

Mosques in Singapore operate under a governance structure that significantly differs from those in Muslim-majority countries. In contrast to the more traditional and communal management systems prevalent in neighbouring countries, mosques here are characterised by a more centralised, regulated, and systematic approach. This operational model is largely influenced by the distinctive nature of the Singaporean state, which is marked by a strong emphasis on efficiency and performance metrics.

“Here in Singapore, Muslims aim to create masjids with the scope and functions reminiscent of masjids that existed during the golden days of Islam. Financed entirely from voluntary contributions to the Mosque Building Fund, the masjids are run by volunteers who give freely of their time and energy. Such is the commitment and sense of ownership that Muslims have towards their Masjids.”^[2] In the words of President of MUIS, Hj Maarof Salleh, mosques must continuously thrive in a manner that is compatible with the movement of time and context, especially in a country like Singapore. From the early stages of mosque restructuring, administrative and bureaucratic frameworks were introduced to formalise mosque operations, moving beyond the volunteer-driven model that had previously prevailed.

This new structure was crucial, not as an indicator that the governing body (MUIS) was scrutinising  mosques, rather, it was to ensure that mosques would consistently produce Islamic programmes to allure the society back to Islamic values. This marked the introduction of roles like Mosque Executive Chairman, District Superintendent, and other specialised positions into the mosque’s ecosystem^[3], designed to recalibrate the mosque’s focus and ensure the delivery of high-quality Islamic programmes.

Though a topic of debate and complexity, there remains a prevalent sentiment, particularly among the youth, that Malay Muslim organisations, including mosques, often perceive or assume that mosque activities are outdated and misaligned with the type of Islam that resonates with their preferences or modern sensibilities. This belief usually stems from those who either are nescient to mosque activities or decide to not partake in them entirely. For this very reason, the dwindling numbers of youths today wanting to partake in mosques activities have become alarming, especially post COVID-19, where many became more acclimated with learning Islam online.

These circumstances underscore the critical importance of having creative and dedicated individuals – staff, board members, and volunteers – who are capable of engaging and attracting more people to the mosques. The objective is not to compete with international institutions or online platforms, but rather for local mosques to serve as tangible embodiments of Islam within the country. The mosque, as a physical sanctuary, holds a unique responsibility to remain a trusted source of Islamic guidance.

Planning bodies must actively seek solutions and strategies tailored to the evolving needs of society as it moves through various cultural and social trends. Mosque personnel should feel empowered to move beyond traditional initiatives that may no longer resonate, adopting more innovative approaches to da’wah (Islamic outreach) and engagement. This call for innovation is not an advocacy for the abandonment of traditional practices, but rather an affirmation that mosques can remain progressive and attuned to contemporary needs, rather than merely replicating programmes that may no longer be as effective.

However, this shift is not without challenges. New approaches may provoke skepticism, particularly among those who fear that adapting to modern contexts might undermine core principles and values—a concern that is, in many respects, valid.

Trailblazing in mosque programmes can be both harmless and, in fact, highly beneficial, provided it is well-managed and remains consistent with Islamic values and fundamental ethical principles. The community, in general, should be open to embracing new approaches to mosque programming, particularly in light of the declining engagement among youth, both in terms of mosque attendance and broader interest in religion. Such innovations are crucial to revitalising the relevance of mosques in contemporary society.

Mosque officers should be up to date with current issues and understand what the current community needs (to which will always be changing through time) rather than being stringent on certain modes and efforts that do not attract the youths nor the seniors. The programmes become dispensable and if done in large amounts, superfluous and ambiguous in their objectives and intended outcomes. This is where all mosques and planning committees should be clear, as to why and how every programme works, and not for mere execution to achieve and reach certain Key Performance Indicators (KPIs). Mosques must be ready to learn that some things can be changed to cater to the needs of the current community more grounded and rooted by the sound teachings of the Qur’an and Sunnah even if unexplored. This is where the art of listening and reading the community rather than blind execution becomes crucial to uplift the mosques’ methodology of da’wah.

Empowering the Youths

Youth play a central role in nation-building, holding the key to shaping the success or decline of the future. Mosques must leverage this potential by adapting and enhancing their activities to engage young people, particularly those who perceive the mosque as dull, unappealing, and primarily for older or more devout individuals. This presents a significant challenge: mosques must strive to create dynamic and inclusive spaces where Singaporean Muslim youth can envision and shape their ideal futures, initiate their own projects, and forge meaningful connections within the mosque community.

Moreover, Muslim youth should be encouraged to take pride in their Islamic identity and contribute actively to the advancement of their faith. The mosque provides an ideal platform for cultivating an ecosystem of future leaders. In this context, innovative strategies to re-engage youth in mosque activities are crucial, especially in the post-COVID era. While youth groups were once a staple of mosque life, their influence has waned in the aftermath of the pandemic, underscoring the need for fresh, engaging approaches to revitalise youth participation.

While this remains a continuous challenge, mosques such as Ar-Raudhah Mosque conduct their own sets of youth activities that are fresh and new, such as ‘Youth Sleepovers’ or ‘Bonding Al-Fateh Ar-Raudhah’ where youths come together to share and listen to advice from young asatizah themselves. This also includes being acquainted with litanies such as the Ma’thurat, for them to carry as a habit of their daily lives.^[4] Apart from direct family members and parents, mosques should aim to create an impact on the spiritual lives of youths. For this reason, mosques in Singapore should take a proactive approach in gathering and analysing data on youth engagement and activism within the mosque, while also implementing comprehensive outreach initiatives to connect with young people who may not have had the privilege of growing up in a religious environment. This is the type of ecosystem we aim to cultivate—one where, amidst the increasing prevalence of secular values, religious values can continue to thrive and retain their significance.

In other non-conventional ways of pulling the crowds to the mosque, Al-Falah Mosque also launched an inaugural programme to attract young parents, called ‘Mosque Night with Mom & Dad’. The programme served as a mean to dispel narratives that children cannot have fun in the mosques and to re-educate the community that children may use this space as they freely wish, as much as their parents. The event is fresh and unique, for it creates a space with bouncy castles, games and stations for kids to play, manned by the youths of the mosque, followed by a Qiyamullail [5] for parents and children the next morning. This comes to show that unconventional approaches of da’wah may spur more people to see the mosques as an inclusive space for all, and not merely a space of prayer.

Bencoolen Mosque also launched its youth study space for youths to utilise the comfortable and conducive space. Such spaces serve as an alternative from other study spaces like cafes and libraries, particularly for Muslim youths, since the mosque would allow for them to pray jemaah and perform their religious duties while revising.^[6] This effort unconsciously spurs youths to think of prayer as a convenience, since the space itself is connected to the mosque. Like all other efforts, these initiatives come with a price of maintenance. The critique of such efforts often centres on the challenge of sustaining and promoting these spaces, ensuring that programmes and initiatives do not remain isolated successes or become redundant, thus undermining their original purpose and resulting in a waste of resources.

In this regard, these efforts, though unique and innovative, allow core values to remain intact while the delivery methods are adapted to meet the needs and contexts of individuals.

Towards an Advanced and Intellectual Community through the Mosque

It is critical to recognise that mosques must be places of intellectual advancement, particularly in the Islamic sciences. This has long been the tradition of Islamic civilisation, as exemplified by historic mosques such as Masjid An-Nabawi, Qarawiyyin Mosque, and the Alhambra. In an era where social media is both a boon and a bane, mosque officers in Singapore should look to the future, utilising these platforms as an opportunity to develop supplementary online content. This should be supervised by trained asatizah, who are typically active within the mosque sector, allowing them to stay updated on new skills and technological trends in social media, ultimately to spread Islam through digital channels.

Taking Yaqeen Institute in the United States as a prime example, along with other Islamic institutions, mosques in Singapore should follow suit by creating creative, impactful content. These initiatives would enhance public trust in Singapore’s mosques and demonstrate to both local and international audiences that Singapore’s mosques are capable of producing high-quality content comparable to those in the Middle East, the United States, and Southeast Asia.

However, this process is not without challenges, particularly since producing content is an intellectually demanding task. Yet, the long-term benefits for the mosque’s image and outreach are significant. One notable example is Assyakirin Mosque, which has successfully created engaging, bite-sized videos in the Malay language discussing Islamic values. These videos have garnered impressive views and high levels of engagement. This trend offers a window of opportunity for mosques to explore new, creative ways to enter the digital realm and build an online presence. Such efforts can also enhance the mosque’s credibility, foster greater interest in supporting mosque programmes, and encourage donations. Subconsciously, this form of da’wah adds value to the educational mission of the mosque, reaching a wider community through the accessibility of social media, even with simple, bite-sized content.

The people of Singapore’s mosques should embrace the digital realm and explore creative, limitless ways to attract patrons, social media users, and donors. By doing so, they can foster a deeper connection to the mosque, inspire contributions, and cultivate a sense of community.

Conclusion: Maintaining the Purpose

Change is usually easier said than done. Working and carrying the torch is not a simple task as usually deemed to be, especially towards progress and renewal. More importantly, it is a trust conferred by Allah SWT towards his selected servants, in which every act would be questioned on the day of judgement.

The mosque has a unique opportunity – and a responsibility – to go beyond its current efforts in reaching out to both Muslims and non-Muslims. It should actively engage in spreading the teachings of Islam while also showcasing the passion and commitment of Muslims in embodying religious values. These values, timeless and universal, remain relevant across all times and places.

The verse of Allah SWT stresses on the people of the mosque most succinctly yet deep and profound:

The mosques of Allah should only be maintained by those who believe in Allah and the Last Day, establish prayer, pay alms-tax, and fear none but Allah. It is right to hope that they will be among the truly guided.^[7]

If this verse would be emulated in its entirety in the context of our mosques here in Singapore, while curating programmes or content, we would reach the zenith of success, and the amelioration of the Muslim community. The goal is that these actions, though modest, will generate a lasting ripple effect that benefits future generations.

 ^[1] Saat, N. (2018). Fulfilling the Trust: 50 years of shaping Muslim religious life in Singapore. World Scientific, p. 133

^[2] Sapawi, T. (2000). Mosques Guide 2000. Majlis Ugama Islam Singapura (MUIS), p. 3

^[3] Saat, N. (2018). Fulfilling the Trust: 50 years of shaping Muslim religious life in Singapore. World Scientific, p. 141

^[4] Cue. (2024, October 24). Membangun potensi belia  melalui pelbagai program masjid. Berita Harian. https://www.beritaharian.sg/singapura/membangun-potensi-belia-pelbagai-program-masjid

[5] Qiyamullail is the supererogratory night prayer, performed one third of the night

^[6] Yusoff, S. (2024, March 1). Masjid Bencoolen dibuka semula: Hab Belia baharu galak belia pupuk jalinan bermakna dengan masjid.BERITA Mediacorp. https://berita.mediacorp.sg/singapura/masjid-bencoolen-dibuka-semula-hab-belia-baharu-galak-belia-pupuk-jalinan-bermakna-dengan-masjid-828736

^[7] Surah At-Taubah, Verse 18

Sharifah Inshirah Aljunied is a graduate from The University of Jordan, with a Bachelor’s Degree in Arabic Language and Literature. Sharifah is currently serving Al-Falah Mosque as an Executive Marcom, and teaches teens and youths at various mosques on a part-time basis.

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