Over the years, many organizations have involved in the implementation of inter-religious dialogue in Malaysia. However, there are stillthose who doubt the role and purpose of interreligious dialogue. This might be due to lack of information and understanding regardingthe methodology of dialogue and also about different types that it may take. The present study is aimed at exploring a few models ofinter-religious dialogue that have been practised by some organizations that actively involved in dialogue. The study focuses on a review of selected organizational or institutional dialoguemodels such as Center for Civilizational Dialogue (CCD), Students Representative Council of Malaysia Science University (HealthCampus) and Inter-faith Spiritual Fellowship (INSaF). This study provides information concerning the various designs of inter-religiousdialogue model in Malaysia and proposes that different designs of inter-religious dialogue rely on its different types and goals. It is found that, the commonly practiced type of dialogue in Malaysia is educational type which focuses on exploring inter-religious commonalities as well as differences which consequently willincrease understanding and foster meaningful engagement between people of different ethnic and religious background in Malaysia. Thistype of dialogue is distinguished from conflict resolution types of dialogue which aims at identifying issues and generating action plansto conflicts or disputes

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Sejarah telah membuktikan bahawa bahasa Melayu pernah muncul sebagai lingua franca ratusan tahun yang lalu sekali gus merupakan refleksi kepada kehebatan dan ketinggian darjat bahasa tersebut. Lingua franca merujuk kepada bahasa perantara atau bahasa perhubungan antara masyarakat dengan golongan yang berlainan bahasa. Hal ini bermaksud bahasa Melayu merupakan bahasa pergaulan yang mudah dipelajari dan difahami oleh sesiapa sahaja. Lantaran itu, bahasa tersebut berupaya bertindak sebagai jambatan ke arah pengharmonian dan perpaduan dalam kalangan para penuturnya kerana keserasian serta kesefahaman mereka melalui satu bahasa pertuturan yang sama. Kehebatan bahasa Melayu juga turut terserlah apabila perjanjian- perjanjian penting antara pihak penjajah dengan Raja-raja Melayu turut dibuat dalan bahasa Melayu bertulisan jawi seperti Perjanjian Pangkor 1874. Malah ketika zaman penjajahan, bahasa Melayu tidak pernah dihapuskan oleh penjajah. Seterusnya status bahasa Melayu telah diangkat sebagai salah satu daripada elemen-elemen tradisi dalam Perlembagaan Persekutuan. Situasi ini memaparkan bahasa Melayu merupakan sumber jati diri yang kukuh serta berupaya membentuk semangat patriotisme setiap penuturnya yang bergelar rakyat Malaysia. Namun realiti yang berlaku agak berbeza apabila terdapat sebilangan warganegara yang fasih berbahasa Melayu telah memaparkan sikap tidak patriotik mereka secara terang-terangan, terutamanya melalui media sosial. Justeru, kajian ini dilakukan secara kuantitatif untuk meneliti pendirian generasi muda di negara ini terhadap keupayaan bahasa Melayu sebagai wadah semangat patriotisme. Responden kajian ini terdiri daripada 400 mahasiswa Universiti Putra Malaysia dan 400 mahasiswa Universiti Pendidikan Sultan Idris. Hasil kajian memaparkan majoriti responden berpendirian bahawa bahasa Melayu sememangnya berupaya bertindak sebagai  wadah patriotisme.

The implementation of inter-religious dialogue in Malaysia is still less encouraging, although it has been implemented for a few decades. This reality is apparently associated with scepticism towards inter-religious dialogue itself. Inter-religious dialogue is often misunderstood as a platform to promote religious pluralism which is detrimental to aqidah. However, a case study conducted on three Islamic organizations namely Islamic Propagation Society International (IPSI), Institut Kefahaman Islam Malaysia (IKIM) and Islamic Information Services (IIS) conveyed that these organizations had implemented inter-religious dialogue as part of their da'wah efforts. This study aims at exploring the implementation of inter-religious dialogue in Malaysia, assessing the role of inter-religious dialogue in da'wah as stated in the Quran and, examining Islamic organizations involve in inter-religious dialogue and da'wah. This study offers a novelty in the realm of inter-religious dialogue where it combines sociopsychological and theological framework in gauging inter-religious dialogue in Malaysia. The findings from this study yields practical implication for the dialogue practitioners and organizations to enrich their own dialogue models based on the types and designs of dialogue identified in this research. The findings also proves that dialogue is harmless to aqidah, in fact it is a medium to spread da'wah.

The trend of selfies has become a new culture in society. Social networking sites have offered individuals, especially youth, opportunities to present themselves. This study aims to understand what elements Malaysian youth consider when taking a selfie. A sequential mixed method research approach was used first to collect qualitative data through the focusedgroup discussion method and then by a survey's quantitative data. Two focus group discussions were held to gather the youth's opinions, and the qualitative data were used to build a questionnaire and distributed to 395 youth in Klang Valley of Malaysia. The results show that the youth consider three significant elements, i.e., situational, technical, and social. Among the factors, overall, the technical factor is the most critical (mean = 4.587), followed by the social factor (mean = 4.541) and lastly situational factor (mean = 4.106). However, one of the items in the social factor outstands the others (mean = 5.005). The youths deemed that taking selfies with friends and others without considering their religious and ethnic background is the most important thing. This study concluded that even though the youths pay more attention to how to take a good selfie technically but at the same time, they do consider being inclusive towards other ethnic groups in their social life.