Examine how national unity was forged in Southeast Asian states after independence.

JC History Tuition Online - What is the purpose of Tripoli Agreement - National Unity Notes

What is the purpose of Tripoli Agreement?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Historical Background: Moro Muslim separatism
In May 1968, the Muslim Independence Movement (MIM) was formed in the wake of the ‘Corregidor Affair‘, in which the Philippine armed forces was being criticised for causing the killing of Moro Muslim soldiers for a secret operation to take over Sabah. The MIM aimed to lead political activities to create a separate Moro state in southern Philippines.

In October 1972, younger leaders of the MIM formed a splinter group known as the Moro National Liberation Front (MNLF) in Pulau Pangkor, Malaysia. They viewed the older Moro elites in the MIM as ineffective.

Conflagration: Martial Law of 1972
On 23 September 1972, President Ferdinand Marcos declared martial law, claiming that the growing violence between Christians and Muslims and the rise of an illegal separatist movement necessitated the use of authoritarian measures. In response, the Armed Forces of the Philippines (AFP) were deployed to suppress the Moro Muslim rebellions.

Within two months after the declaration of martial rule, in November 1972, the Moro National Liberation Front-Bangsa Moro Army (MNLF-BMA) launched a series of coordinated attacks on military outposts and announced to the world the struggle for independence of the Bangsa Moro. It declared the entirety of Mindanao, the Sulu archipelago and Palawan as the ancestral homeland of the Bangsa Moro. Its battlecry: “Victory or to the graveyard!”

An excerpt from “The Minoritization of Indigenous Communities of Mindanao and the Sulu Archipelago” by Rudy Buhay Rodil.

The MNLF operated from Malaysia and received military aid from abroad, notably Libya and Malaysia. One key figure of the MNLF, Hashim Salamat, made a personal visit to Libya and convinced the government to switch support from the MIM to the MNLF. Over time, more Moro rebels joined the MNLF, leading to the expansion of the separatist movement.

In 1974, the AFP led a major military operation to defeat the MNLF separatists. On the other hand, the MNLF stood their ground, receiving help from its external supporters. For instance, military advisors from Libya helped the MNLF to utilise guerilla tactics to oppose the AFP.

The Tripoli Agreement: An illusory peace?
In July 1975, the Organisation of the Islamic Conference (OIC) urged the Marcos government to reach a political settlement with the MNLF. The OIC is an inter-governmental organisation founded in 1969 to safeguard Muslim interests around the world and achieve peace and harmony.

On 23 December 1976, the Philippine government and the MNLF signed the Tripoli Agreement. It created the first autonomous region in the southern Philippines, including areas like Basilan, Palawan and Sulu. The Agreement meant to grant the autonomous government to have an executive council, legislative assembly, financial system and special regional security forces.

The Tripoli Agreement also benefited Marcos. The Philippine Armed Forces also badly needed a ceasefire. By approving an agreement which at first appeared to contain substantive concessions on his part, Marcos managed to reduce Islamic Conference pressure and even neutralize the Libyans, the MNLF’s strongest supporters. Moreover, Marcos held the power to implement the agreement as he saw fit.

An excerpt from “The Philippines Reader: A History of Colonialism, Neocolonialism, Dictatorship, and Resistance” by Daniel B. Schirmer and Stephen Rosskamm Shalom.

When the MNLF requested Marcos to implement the Tripoli Agreement by executive order, he submitted it to a referendum within the provinces that would be part of the newly-proposed autonomous region instead. On 17 April 1977, a majority of voters objected the Agreement.

Given that the Agreement failed to create a unified autonomous region led by the MNLF, the leaders ended talks with the Marcos government and rallied its members to resume guerilla attacks and demand complete independence. Notably, MNLF leaders Hashim Salamat and Nur Misuari left the group and established the Moro Islamic Liberation Front (MILF). Salamat asserted that the MNLF should have pursued the goal of creating an Islamic nation.

However, on 4 January the Philippine government announced that a referendum would be held in the southern provinces to ascertain which wanted to be autonomous; other areas could have their own referenda, so diluting the Muslim character of the south. Gaddafi did not like the sound of this, and the MNLF flatly rejected the idea of a referendum. To sweeten the pill Marcos promised a conditional amnesty for Muslim rebels in the south and then promulgated new laws for a Muslim court system. The fresh talks in Tripoli collapse, the Marcos envoy returned to Manila, and the MNLF threatened to resume hostilities; by now the Moros were demanding their own flag, their own army, and the incorporation of three Christian provinces (offering offshore oil and good farmland) into the Muslim area.

An excerpt from “Libya: The Struggle for Survival ” by G L Simons and Isaline Bergamaschi.

What can we learn from this article?
Consider the following question:
– Assess the political reasons that explain the rise of separatism in independent Southeast Asian states.

Join our JC History Tuition to learn more about the Approaches to National Unity. The H2 and H1 History Tuition feature online discussion and writing practices to enhance your knowledge application skills. Get useful study notes and clarify your doubts on the subject with the tutor. You can also follow our Telegram Channel to get useful updates.

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JC History Tuition Online - What is the Free Aceh Movement - National Unity Notes

What is the Free Aceh Movement?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Historical Background
Aceh is located in the north-western tip of Sumatra. Notably, the Acehnese supported the practice of Islam. In the 1950s, Aceh rallied behind the Darul Islam rebellion, which resulted in a partial acceptance by the Sukarno government to grant a ‘special region’ status for Aceh. It was seen as an accommodative response by the government, enabling the Acehnese to manage their own matters relating to religion, education and customary law.

To put an end to the violence, Aceh was granted the status ‘Special Region of Aceh’ (Daerah Istimewa Aceh) in 1959, supposedly having autonomy in matters pertaining to Religion, Education and Customary law. However, most Acehnese claim that this ‘special status’ is a farce because on most occasions, the central government in Jakarta enforces its national laws, even when these laws completely contradict local customs. For example, in the late 1980s when the central government announced a national anti-jilbab (veil) policy – Aceh was also forced to bow down to national policy.

An excerpt from “Gender, Islam, Nationalism and the State in Aceh: The Paradox of Power, Co-optation and Resistance” by Joy Aquino Siapno.

However, problems began to surface due to growing discontent over two reasons. First, the transmigration policy involved the relocation of workers from the overpopulated Java to other islands, including Aceh. Consequently, Javanese immigrants occupied the mountains and industrial zones on the Aceh coast, cutting off Acehnese access to fish and rice for subsistence.

Second, public discontent related to the distribution of Aceh’s natural resource. Although the Aceh supplies thirty percent of Indonesian oil and natural gas by the late 1980s, it was still one of the poorest provinces in the country.

Free Aceh Movement
A former Darul Islam leader Hasan di Tiro formed the Free Aceh Movement (Gerakan Aceh Merdeka) in December 1976. The separatists aimed to create an independent Islamic state. GAM went through four key phases, the late 1970s, 1980s, 1990s and early 2000s as result of military operations launched by Jakarta. Under Suharto’s New Order, the Indonesian army (Tentera Nasional Indonesia, TNI) mobilised its troops to quell the separatist insurgencies from the late 1970s to 1990s.

Tensions continued to rise, and in 1989, the civil war resumed. Attempts to negotiate a settlement with the Scandinavian-based exiled leadership were halfhearted at best. The war was bloody and very costly for GAM, with several thousand members killed. The TNI increased its presence in the province throughout the 1990s, reaching a peak of thirty thousand troops (the police were part of the army until 1999).

[…] GAM’s fourth phase began in 1999 with a renewed offensive to take advantage of the collapse of the Suharto regime/military-backed government. The system of civilian administration by the military ended, though civil administration was very weak. The military was on the defensive for human rights abuses and its role in keeping Suharto in power, so GAM seized the initiative and launched a wave of attacks. GAM truly believed that Indonesia was on the cusp of being a failed state and that independence was inevitable.

An excerpt from “Forging Peace in Southeast Asia: Insurgencies, Peace Processes, and Reconciliation” by Zachary Abuza.

Peaceful resolution and an unexpected national disaster
In December 2002, GAM and the Indonesian government signed a Cessation of Hostilities Agreement, allowing for temporary ceasefire between the parties. Although the agreement broke down, GAM ceased hostilities after a massive earthquake in the Indian Ocean occurred on 26 December 2004, which caused a tsunami that affected numerous Acehnese. Both the GAM and government focused on providing humanitarian relief to the affected people.

In February 2005, another round of peace talks were held in Finland. Five months later, a peace deal was finally reached, ending the three decade-long insurgency.

The Government of Indonesia (GoI) and the Free Aceh Movement (GAM) confirm their commitment to a peaceful, comprehensive and sustainable solution to the conflict in Aceh with dignity for all.

The parties commit themselves to creating conditions within which the government of the Acehnese people can be manifested through a fair and democratic process within the unitary state and constitution of the Republic of Indonesia.

The parties are deeply convinced that only the peaceful settlement of the conflict will enable the rebuilding of Aceh after the tsunami disaster on 26 December 2004 to progress and succeed.

An excerpt from “Memorandum of Understanding between the Government of the Republic of Indonesia and the Free Aceh Movement”, 15 August 2005.

What can we learn from this article?
Consider the following question:
– How far do you agree that minority responses were most important in affecting government efforts to forge national unity?

Join our JC History Tuition to learn more about the Approaches to National Unity. The H2 and H1 History Tuition feature online discussion and writing practices to enhance your knowledge application skills. Get useful study notes and clarify your doubts on the subject with the tutor. You can also follow our Telegram Channel to get useful updates.

We have other JC tuition classes, such as JC Math Tuition and JC Chemistry Tuition. For Secondary Tuition, we provide Secondary English Tuition, Secondary Math tuition, Secondary Chemistry Tuition, Social Studies Tuition, Geography, History Tuition and Secondary Economics Tuition. For Primary Tuition, we have Primary English, Math and Science Tuition. Call 9658 5789 to find out more.

JC History Tuition - When was Singapore's bilingual policy implemented - JC History Essay National Unity Notes

When was Singapore’s bilingual policy implemented?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Historical context
Before independence was achieved in Singapore, its education system comprised of private vernacular schools and government-run schools. The former taught Chinese, Malay and Tamil, while the latter covered English.

On 8 December 1953, the British colonial government published a white paper (titled “Chinese Schools Bilingual Education and Increased Aid”) that proposed bilingual education in Chinese-medium schools. It suggested that financial assistance should be given to schools that taught the English language.

After Singapore attained self-government in 1959, then Prime Minister Lee Kuan Yew delivered a speech that highlighted the significance of bilingualism.

We have in Singapore about 320,000 students. Of these 51% are in English schools, 43 1/2% in Chinese schools, 5% in Malay schools and 1/2% in Tamil schools. If we do nothing about it, we shall produce citizens who can only communicate with those in their own language stream…

Hence the tremendous urgency of getting our students to be bilingual, or even trilingual. Malay is the national language and it should be possible, eventually, for everyone to understand each other through this language. But each racial and cultural group wants, at the same time, to study their mother tongue to keep their links with their cultural heritage. And the Government supports this. And for reasons of employment, many wish to study English as their first foreign language.

An excerpt from a speech by Prime Minister Mr Lee Kuan Yew at the Happy World Stadium, 8 December 1959.

As described by Mr Lee, English was taught as a common language for inter-ethnic communication. Also, this language was being emphasised on for business reasons. As for the ‘Mother Tongue’, it was necessary for ethnic communities to preserve their cultural heritage.

The Policy of Bilingualism in the 1960s
After Singapore became independent, the Malay, Mandarin, Tamil and English were recognised as the official languages in Singapore, as stated in Article 153A of the Singapore Constitution.

In 1966, the bilingual policy was implemented, in which all students were required to study English and a ‘Mother Tongue’ in schools. Over time, English became the common language for work and social interaction. Additionally, Mathematics and Science were taught in English.

Bilingualism must be emphasised in schools if we are to build a multi-racial society with a national identity…

By using the second language as a medium of instruction, children would be exposed to that language for a much longer period and, moreover, would be compelled to speak it, write it and use it as a tool of communication…

Excerpt from a speech by The Minister for Education, Mr. Ong Pang Boon, at the Annual Budget Statement of the Minister for Finance, 12 December 1968.

Reviewing the Bilingual Policy: The ‘Goh Report’
In 1978, then Deputy Prime Minister Goh Keng Swee and his team published a report (titled ‘Report on the Ministry of Education 1978’) that assessed the effectiveness of the education system in Singapore.

The report revealed that many students struggled to grasp two languages due to the lack of familiarity. For instance, nearly 85% of the Chinese students communicated in dialects at home. As such, English and Mandarin were relatively new to them.

On 5 March 1978, Nanyang University announced that it will prepare undergraduates for the same examination as the University of Singapore. this meant instruction in the English language and written examinations in that language.

An excerpt from the Report on the Ministry of Education 1978 by Dr Goh Keng Swee, 10 February 1979

As such, the New Education System was established in 1979, which included streaming at the primary and secondary levels. Besides, language proficiency was also considered for university admission.

What can we learn from this article?
Consider the following question:
– Assess the importance of education in supporting the Singapore Government’s efforts at forging national unity.

Join our JC History Tuition and learn to write essays for topics like Approaches to National Unity.

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JC History Tuition Bishan Singapore - What is Pancasila - National Unity JC History Essay Notes

What is Pancasila?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Historical Context
On 1 June 1945, Sukarno gave a speech to the Investigating Committee for Preparatory Work for Independence (Badan Penyelidik Usaha Persiapan Kermerdekaan, BPUPK).

In that speech, the concept of Pancasila was introduced. The word itself was derived from Sanskrit, in which “Panca” means five and “sila” implies principles.

Sukarno’s Interpretation
The Five Principles were as follows:

  • Belief in God (Ketuhanan yang Maha Esa)
  • Nationalism (Nasionalisme)
  • Internationalism (Internationalisme)
  • Democracy (Musyawarah Mufakat)
  • Social Justice (Kesejahteraan Sosial)

Later, the second iteration of the Pancasila was introduced, the Pancasila was reordered. After the promulgation of the 1945 Constitution of the Republic of Indonesia, Pancasila became the fundamental political philosophy of the independent state.

Suharto’s Interpretation
Under Suharto’s New Order, the Indonesian government further institutionalised Pancasila as a national ideology. Although there was a change of political leadership in the 1960s, the Pancasila was a universal concept that strengthened national identity.

In 1974 Pancasila Industrial Relations (Hubungan Industrial Pancasila) was promulgated. This served to legitimise widespread state intervention, at the same time it nullified the legitimacy of strike action via its emphasis on familial and harmonious relations between labour, capital and the state…

While the importance of loyalty to the New Order was increasingly mediated through state-defined ideas about Pancasila, against the backdrop of an image of the Indonesian nation as a united and harmonious family (with Suharto as the father)…, which exhorted Indonesians to work together to develop the nation and bring about economic take-off, under the leadership of Suharto, the “father of development” (Bapak Pembangunan).

By Mark T. Berger, The Battle for Asia: From Decolonization to Globalization

Berger’s analysis revealed the signficance of Pancasila as an ideological basis for stronger state involvement not only for the promotion of social cohesion, but also for the pursuit of economic development.

The proliferation of Pancasila: Education
In practice, the New Order regime introduced education policies that emphasised on the study of Pancasila across all levels of society, starting with primary school students.

In 1978, the “Guidelines for Understanding and Practices of Pancasila” (P4) was introduced in the People’s Consultative Assembly.

The New Order enforced one single interpretation of state ideology and how to put it into practice by way of the then-popular program, a Course on the Guidelines for Internalizing and Practicing the Pancasila (Penataran P4/ Pedoman Penghayatan dan Pengalaman Pancasila). Declaring itself to be anti-communist, the New Order regime made Pancasila the political instrument upon which all policies had to be based.

By Shingo Minamizuka, World History Teaching in Asia: A Comparative Survey

In 1980, students in primary and secondary schools, as well as universities, were required to undergo the P4 Training. It aims to foster the comprehension and application of the P4 as a form of moral education.

What can we learn from this article?
Consider the following question:
– Assess the significance of Pancasila as a national ideology that was introduced to forge national unity in post-independent Indonesia.

Join our JC History Tuition and learn how to organise your thematic knowledge for essay and source based case study questions.

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JC History Tuition Bishan Singapore - What are the Shared Values - JC History Essay Notes

What are the Shared Values?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Winds of change: Clashing values
In the post-independence years, the founding fathers took the lead in transforming Singapore to a highly-industrialised city-state. By the late 1970s, most of the immediate concerns had been addressed through policies like public housing and compulsory education.

However, there were growing concerns over the influx of foreign influences that threatened social cohesion In 28 October 1988, then First Deputy Prime Minister Goh Chok Tong described how Singaporeans were increasingly exposed to “Western values” that encouraged individualism.

Over the last decade, there has been a clear shift in our values….There is a clear shift towards emphasis on self, or individualism…if it translates into a “me first” attitude, that is bad for social cohesion and the country.

Every society has both these elements, but each differs in the dominance of one over the other. In Japan, Korea, and Taiwan, communitarianism dominates over individualism. This has allowed them to catch up economically with the industrial west in the last 20 years.

Excerpt taken from a speech by Mr Goh Chok Tong, First Deputy Prime Minister, at the PAP Youth Wing Charity Night, 28 October 1988.

Similarly, then President Wee Kim Wee made an opening address to the seventh parliament on 9 January 1989, highlighting the importance of creating a set of shared values to counter the incoming threat of Westernised individualism that conflicted with the “traditional Asian ideas of morality, duty and society”.

…we should preserve the cultural heritage of each of our communities, and uphold certain common values which capture the essence of being a Singaporean. These core values include placing society above self, upholding the family as the basic building block of society, resolving major issues through consensus instead of contention, and stressing racial and religious tolerance and harmony.

…We need to inculcate this National Ideology in all Singaporeans, especially the young. We will do so through moral education and by promoting the use of mother tongue, by strengthening the teaching of values in schools, and through the mass media, especially the newspapers and television.

Excerpt taken from then President Wee Kim Wee’s address to Parliament, 9 January 1989.

Implementation: The Shared Values
On 2 January 1991, a committee led by then Minister for Trade and Industry Lee Hsien Loong published a White Paper (i.e. White Paper on Shared Values) that outlined the five values that the President mentioned earlier in the 1989 speech. In addition to the four core values, a fifth value was included.

The set of shared values were as follows:

  • National before community and society above self
  • Family as the basic unity of society
  • Regard and community support for the individual
  • Consensus instead of contention
  • Racial and religious harmony.

The proliferation of education: Civics and Moral Education
After a series of deliberation and debate, it was decided that the inculcation of such values was to carried out through the Civics and Moral Education (CME) lessons.

The CME programme was introduced on 23 February 1991. At schools, students were taught how to develop good character and become a socially-responsible citizen.

What can we learn from this article?
Consider the following question:
– How far do you agree that education was the most significant approach in supporting the government’s efforts in forging national unity [to be discussed in class]?

Join our JC History Tuition and find out how you can consolidate your content awareness for A Level History.

The H2 and H1 History Tuition feature online discussion and writing practices to enhance your knowledge application skills. Get useful study notes and clarify your doubts on the subject with the tutor. You can also follow our Telegram Channel to get useful updates.

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JC History Tuition Bishan Singapore - What is Rukun Negara - JC History Essay Notes

What is Rukun Negara?

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Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

Historical origins of the national ideology
The Rukun Negara (National Principles) was introduced on 31 August 1970 by the Malaysian Government to celebrate the 13th anniversary of the nation’s independence (Hari Merdeka).

Its creation as a national ideology was in response to “13 May” incident in 1969 , following the general election in Malaysia. The outbreak of riots had resulted in the creation of the National Operations Council (Majlis Gerakan Negara) to restore peace and stability to Malaysia till 1971.

From then on, the Rukun Negara was created to forge national unity among the citizens.

Details of the National Principles
According to this national ideology, the citizens of Malaysia pledge to achieve the following five principles:

  • Belief in God
  • Loyalty to King and Country
  • Upholding the Constitution
  • Rule of Law
  • Good Behaviour and Morality

Bahagian Kedua Menggariskan Lima Prinsip Rukun Negara yang berikut:

– Kepercayaan Kepada Tuhan

– Kesetiaan Kepada Raja dan Negara

– Keluhuran Perlembagaan

– Kedaulatan Undang-undang

– Kesopanan dan Kesusilaan

Excerpt from Rukun Negara, Department of Information, Malaysia

Implementation: Education
Students are required to sing the national anthem (Negaraku) and recite the Rukun Negara during school assemblies Over the years, this ideology has become a guiding principle to encourage racial harmony and mutual respect.

“Apart from promoting unity among the people, Rukun Negara also maintains the democratic way of life; creates a just society; ensures a liberal approach to customs and culture; and develops a progressive society based on modern science and technology.“

Tan Sri Lee Lam Thye, Malaysia Unity Foundation [From New Straits Times, 9 February 2020]

Other approaches were used as well such as the creation of an organisation to promote the ideology. The Kelab Rukun Negara (Rukun Negara Club) was formed in schools to conduct activities focused on promoting the appreciation and practice of this ideology among students.

What can we learn from this article?
Consider the following question:
– Assess the significance of ideology in supporting the government’s efforts in forging national unity [to be discussed in class].

Join our JC History Tuition and learn to organise your content effectively. We provide study notes, essay outlines and source based case study practices to ensure that you have adequate support to be ready for the GCE A Level examination. Our lessons are available for those taking either H2 or H1 History.

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JC History Tuition Bishan Singapore - How was national unity forged in Singapore - JC History Essay Notes

How was national unity forged in Singapore?

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For this article, we will be examining the case study of Singapore to understand how national unity was achieved in Singapore. It will be important for students taking the H2 History A Level examinations to be familiar with various case studies found in the region of Southeast Asia so as to form effective comparisons.

Topic of Study [For H2 History Students]:
Paper 2: Search for Political Stability
Section B: Essay Writing
Theme I Chapter 2: Approaches to National Unity

History of the multicultural Singapore
To understand the approaches to national unity, we must first find out more about the history of Singapore. In particular, during the uncertain time when Singapore merged with Malaysia from 1963 to 1965, there were inter-ethnic tensions that threatened social stability. At the same time, political disagreements between the People’s Action Party (PAP) government in Singapore and the Alliance government in Malaysia (led by the United Malays National Organisation, UMNO) further exacerbated the problem.

As a result, the communal riots (also known as racial riots) broke out from 31 May to 6 June 1964. Historians have commented that the riots were the most severe and prolonged social conflict in post-war Singapore.

Post-1964 Singapore
After Singapore attained independence on 9 August 1965, the PAP government introduced policies that emphasized heavily on ‘multiculturalism’. Learning from the lessons of the 1964 riots, it was imperative for the government to recognise racial diversity and provide state support to protect the interests of the ethnic communities.

Approach #1: Education
One such approach involved the policy of bilingualism, which involved the study of English as the official language and the study of a ‘Mother Tongue’ (based on the ethnic categorization of ‘Chinese, Malay, Indian or Others’ – CMIO). Such an approach would be beneficial as the English language acts as a common tool for inter-ethnic communication. Likewise, the preservation of ethnic-based languages would allow communities to understand their cultural heritage.

Additionally, ever since 1997, 21 July was marked as the “Racial Harmony Day”, which was celebrated by schools annually. The purpose was to remind students on the importance of racial harmony.

Approach #2: Legislation
Another important approach involves the use of legislation for the institutionalization of racial harmony. On 9 November 1990, the “Maintenance of Religious Harmony Act” was passed. Its purpose was to prohibit the politicization of religion for subversive purposes. At the same time, the Presidential Council of Religious Harmony was set up, which was responsible for the execution of this act.

Additionally, the Sedition Act was enforced to prevent the spread of ill will by any individuals or organizations with malicious intent to cause racial and religious divisions in Singapore.

Therefore, these approaches have proven to be effective in ensuring the maintenance of national unity in Singapore, as observed by the absence of serious inter-ethnic tensions and conflicts from independence to 2000.

What can we learn from this article?
Consider the following question:
– How far do you agree that education is the most important approach to forge national unity in Singapore? [to be discussed in class]

Now that you have examined the approaches of the Singapore government in forging national unity, it is important you apply them to JC History essays. Join our JC History Tuition to find out how you can organise your answers and form persuasive arguments effectively. We also provide summary notes and essay outlines for effective revision. Get started to ace your GCE A Level History examinations!

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We have other JC tuition classes, such as JC Math Tuition and JC Chemistry Tuition. For Secondary Tuition, we provide Secondary English Tuition, Secondary Math tuition, Secondary Chemistry Tuition, Social Studies Tuition, Geography, History Tuition and Secondary Economics Tuition. For Primary Tuition, we have Primary English, Math and Science Tuition. Call 9658 5789 to find out more.