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Showing posts with label Malay language. Show all posts
Showing posts with label Malay language. Show all posts

Sunday 23 September 2012

Dr Mohamad Tajuddin holds memories of unity

Being the only Malay among a class of Chinese students holds special memories of unity.

IN these months of Merdeka and the formation of Malaysia, I wish to pay tribute to my old school, SMJK Hua Lian in Perak.


Why was my school experience so special? I was the only Malay boy in a sea of Chinese students, yet I felt no racial or religious pressures. I sailed through four years of education making friends, having fun and learning lots of things from my mostly non-Malay teachers.

While I take a few moments to recollect some incidents, why don’t we also take this time to ask just what is wrong with our country – to the point that racial and religious mistrust still prevails after half a century.

My childhood days from Standard One to Six were spent at the police barracks in Butterworth, Penang, where I would walk about half a kilometre every day to St Mark’s Primary School. My childhood friends at the barracks were mostly Malays, but there were several Chinese boys and the two sons of a burly Sikh sergeant major.

My father was only a police constable with the rank of “private” despite his 30 years of service. Mother tells of his reluctance to move too far away from his family in Pantai Besar and Batu Kurau (both in Perak), which resulted in his stagnant position. Though my father was educated only up to Standard Three, he could scold me effortlessly in Queen’s English!

But the most important thing that I remember is that he NEVER uttered a single harsh word against any Chinese or Indian, unlike the fathers of my friends. He had many Chinese friends whom he visited occasionally, with me tagging along on his Vespa.

At St Mark’s, I had many friends who were Indians, Sikhs and Chinese. I remember one particular boy, the “soft” kind who was always jeered at for being feminine. We both got on well because of our one common interest – Enid Blyton story books! We would exchange comics and books all the time.

At the police barracks, I flew kites and played gasing, football and hide-and-seek among the wreakage of armoured police vehicles.

One day, I was greatly saddened to learn that my father was retiring from the police force and that we had to move to Taiping. The family moved in June of 1976 to the police barracks in Taiping. At 14, it was difficult to make friends at the barracks, so I was hoping it would be better in the new school. Little did I realise that my life was about to take a sharp turn.

There was no school that offered Industrial Arts in the English medium of instruction. St George’s Institution was agriculture based and King Edwards was commerce based. We finally found a school … next to the oldest prison in Malaysia. SMJK Hua Lian at Jalan Lumba Kuda had two sessions and 99.7% of its 2,000 students were Chinese!

I had been in Form 2A in St Mark’s, so when I transferred to Hua Lian, the headmaster asked which class I wanted to be in. I asked if there were any other Malay boys and if so, in which class? He said yes, but the two other boys were in Form 2D1 – the last class with the naughtiest students! I said okay and stepped into the most interesting period of my school life.

Try to imagine me at 14, a scrawny, bespectacled four-foot-something guy amidst burly Chinese five-footers who were all a year older than me as they had been to Remove class. I was an “A” student among those who got Cs and Ds. Every time the teacher stepped out to go to the toilet during the monthly exams, the whole class would crowd around me for answers to all the subjects, except my weakest subject, Mathematics.

I excelled in English and Bahasa Malaysia (BM) and it was wonderful to see pandemonium breaking out among my classmates whenever it was announced at assembly that I had obtained the highest marks for English in the whole form, beating those nerds from 2A1 (all boys) and 2A2 (all girls). My old form teacher was all smiles when he told the class that he was pleased to have at least one student who passed all his subjects.

Two recollections are worth highlighting here. Once, a Malay teacher who taught BM was so incensed with some students for being rude to him that he threw everyone out of the classroom and we had to stand in the hot sun for the whole period. That included me. It wasn’t fair because I was always a “teacher’s pet”. So there we were, all 42 of us, being stared at by the girls in 2B2, 2C2 and 2A2.

The other thing that has stayed with me is how my Chinese friends loved to gamble. They would bet almost every single day on Malaysian football, sports or even whether it would rain that day. Once I saw a boy win RM1,000 in a football pool! I rarely saw a RM50 and had never even seen a RM100 note. My mother gave me RM10 a month as allowance but she cooked and packed food for me every day.

I was moved up to 3B1 after that year and left my colourful friends at 3D1. After the LCE exams (the equivalent of SRP today), I was placed in the top science class, which was co-ed. One thing about Hua Lian – I had never had any puppy love problems because of the racial difference. I was not interested in the girls and I was not much to look at anyway.

For me, the most memorable thing about being in 4Sc1 was that we put up a play during Teacher’s Day and was asked to restage it in front of the whole school.

Another fun thing was that I joined the Police Cadet Force with my tall Chinese friends, about 40 of us. We learnt to march and practise arms drill and withstand the verbal abuses of our drill masters. With our smart uniforms, and knowledge of security details during special occasions in school, we impressed the girls – one of the perks of being in that hot and sweaty, brown get-up.

In 5Sc1, we had a lot of class parties. I had never been to a party before, especially one with a mix of boys and girls. My Chinese friends were very tolerant of my faith and endeavoured to make sure all the food was “halal”, or so they told me. I had absolute faith in their sincerity. We played games at these parties and joked around. It was great fun and I had never felt accepted as much before.

The other great thing was the formation of the first ever multi-racial sepak takraw team. I loved the game and played the “killer” position. There were only three other Malay boys in school and we had to find five Chinese boys because of the compulsory three-team rule. We sought good football players and basketball players as takraw requires agile footwork, springing and ball-handling.

We managed to form the team and went on the inter-school competition league. We went up against three schools and, of course, lost all the games. But everywhere we went, we were the talk of the day as no one had ever seen a Chinese-Malay takraw team.

I was one of the top 10 students in the MCE examination (the equivalent of SPM), securing 6As. I was the only Malay candidate in the Science stream and all my Chinese and Indian teachers were most proud of me. I was the only one who had scored a distinction (A2) in the Overseas English Exam, finally beating that lanky nerd of nerds, the head prefect.

After a short stint in Lower Six, I left to study in the United States for six years on a government scholarship. By then, most of my friends had gone to Canada, Britain or Australia, sponsored by their parents. Some who did not make it to Lower Six or the local universities had to look for work.

I would like to take this opportunity to thank all my Hua Lian teachers from 1976-80 for their dedication and commitment. I used to joke that I was the best and worst Malay MCE student because I was the only one.

My Chinese friends and I studied, played (I never gambled although almost all my friends did), partied, took part in sports, marched in the cadet corps, went girl-watching at the Taiping Lake Gardens, had ice kacang at the Larut Matang Supermarket and talked about our future.

I sincerely believe that if narrow-minded politicians were to leave our multi-racial communities alone, we would probably live in better harmony than we do now. I not only survived, but thrived, at SMJK Hua Lian with my Chinese friends and teachers.

Happy Malaysia month!

By PROFESSOR DR MOHAMAD TAJUDDIN MOHAMAD RASDI
Source: The Star/Asian News Network

Wednesday 25 July 2012

The modern day slacker

It is this type which frustrates the hardworking Malays, who have worked so hard to bust the myth of the lazy Malay, the subsidy-mentality-bumi, and gives them a bad name.

YOU would have known at least two of this type: the young Malay boy in his late 20s to mid-30s who has the potential, but for no reason at all, seems intent on ruining his life, by simply being lackadaisical and complacent. He is the slacker.

It is this type which frustrates the hardworking Malays, who have worked so hard to bust the myth of the lazy Malay, the subsidy-mentality-bumi, and gives them a bad name.

The latter, who come from various economic backgrounds, burn the midnight oil at their corporate jobs. Some take on another as a side income or work at two jobs.

Their partners or spouses are equally as hardworking, but when drawn into conversation about the idle Malay boy, both will throw their hands up in the air.

Talk to non-Malay professionals and they say nonchalantly, “That’s what you get when you hire these Malays.”

A successful bumi businessman told me once that he hires only young non-Malays, because he had been duped too many times by the boys he wanted to help.

These boys, who seem to be mushrooming by the day, are articulate, and do keep abreast of current events. Interestingly, these boys mainly come from working class backgrounds.

They’re not unintelligent. Have a chat with them – they can be so perceptive that you wonder why they are not in politics or a think-tank. And yet, they are in debt, and seem to relish in their financial piccadiloes; when they are offered opportunities, they take and screw them up halfway.

The reasons are unbelievable: I broke up with my girlfriend. I don’t have money. I don’t have the ilham. My friend owes me money. I owe myself money.

However, despite their apparent flaws, they complain about how the world owes them a living. The government should give me a grant. The government owes me a living because I’m Malay and poor.

People don’t like me because I’m not connected. Girls don’t want to date me because I’m poor and directionless.

Granted, some do try. But they look for short cuts.

Some of them become the “shadows” of the bodyguards, the lesser datuks and proxies to the middleman to the PA to the right-hand man of the “Man Himself”, in vain hopes for a small cut.

If they are lucky, they take back RM5,000. They create small enterprises and mark up costs that defy business logic, that in the end they have to close shop.

The opportunities are already there. Yes, our education system is not perfect, but many have come out from it better and richer.

I also do not deny that working or doing business is not easy either. Yet there are many Malaysian success stories.

Blame the NEP if you want, but the truth is, many have also thrived sans it. Some packed up their bags and moved abroad without a degree or connections. The Internet is at your disposal – for all this talk about not having money, a good number of these boys have a working computer. Mac, no less. So work from home.

Work with clients from everywhere! A friend once hired a Nigerian student in Nigeria to create his website. That young boy from the sticks of Nigeria delivered a really swoosh website within a month.

When asked why they are so dismissive of politics and youth activities, they can tell you, “It’s a waste of time. We’re not America. There’s a tradition of activism there, not here. Besides, we’re the grassroots. The government should take care of us and provide us with incentives.”

How can any government do so, and why should it? This is not about opportunities but attitude!
There is already a social and economic imbalance which will worsen.

Many marriages break down, and some of the increasing reasons I hear from my syariah lawyer friends are that these boys are complacent and do not contribute to the marriage financially.

They do not pick up the slack at home by being the housekeeper, and expect the wives to fund two families. Theirs and his.

Some resent their wives’ successes and create problems. Some of them bring their debts into the family equation.

Economically, if more and more of these youths opt to be slackers, the country’s GDP will go down greatly and crumble into a declining and worsening economy.

The divide between the haves and have-nots will widen. The gender imbalance is already there: More young (Malay) women are in tertiary institutions and working very hard.

Quite a number have told me they fear marriage because they do not want to be beholden to a spouse who cannot contribute to a marriage.

At this juncture, this begs another question.

Why are a good number of young and working class Malays complacent? Sometimes, I feel that the foreign workers deserve citizenship because they work and somehow manage to save for their families back home.

They live in the most deplorable living conditions, and some worse than the shacks I have seen in my kampung.

The question should no longer be about whether Malay youths are politically apathetic. The question should be how to make these boys work and be motivated.

It is a study I greatly welcome and would like to do.

A WRITER'S LIFE By DINA ZAMAN

Thursday 2 February 2012

Racial tint to golf club membership!

Kelab Golf Negara Subang is allegedly offering racially-different membership rates, although some say that this is merely a move to fill up the club's racial balance.

PETALING JAYA: A golf club in Subang is accused of charging new members according to race. The accusation is making the rounds on the Internet.

The membership price list first appeared on Facebook over the weekend. It showed differences in Kelab Golf Negara Subang (Subang National Golf Club – KGNS) membership rates, with RM35,000 to RM65,000 for Malays, RM45,000 to RM80,000 for Chinese, RM60,000 to RM80,000 for Indians and RM40,000 to RM50,000 for “Others”.

According to a source who took the photo, the membership price list came from a copy of KGNS’s official newsletter, Berita Subang, printed for the October to December 2011 period.

The source told FMT that he found it very “peculiar” that KGNS would practice racial policies in admitting members to the club.

“It is hard to believe that the club, being established by an Act of Parliament still practices somewhat offensive racial discriminatory policies in admitting members. This admission policy somewhat offends my ideology of what Malaysia is.”



“I would like to stress that I have no malice towards the club when posting the picture,” he told FMT.

Predictably the photo caused an outcry over Facebook, with many reacting in disappointment and anger over the racially-charged prices.

“Where goes the 1Malaysia concept (Where has the 1Malaysia concept gone)?” said a Md Farhad Rahman.

Another, only known as PuiSee Ch, said: “What’s in the minds of these pepps (people)? Now ‘race’ can be purchased? They gotta be kidding.”

Other comments were tinged with sarcasm. One Calvin Wong said: “Wow. I never knew Chinese and Indian (were) worth so much more.”

Aiman Baharum said: “Ahh, so good to be the cheapest one lol.”

Janson Chen said: “One day petrol is going to be like that too lol.”

Balancing the racial imbalance

One Facebook user claiming to be a KGNS club member said that the price list had little to do with racism, and more to do with the racial mix in the club.

“This isn’t racism. They’re trying to balance the number of races (there). Currently, there’s lots of Chinese and Indians but very little Malay club members. I know (this) because I’m a club member myself,” said Norman Zakaria.

“So in order to balance it, they charge higher for the Chinese and Indians so not many will apply, and charge less for Malays in order to promote membership to the Malays and increase the number of Malay club members.”

One of the names listed on the photo – who requested to be anonymous- told FMT that the membership payment was part of a United Overseas Bank (UOB) move to finance loans for potential KGNS members.

According to her, UOB had nothing to do with the price list.

“The price was fixed by KGNS according to their quota. We are not selling this (the membership) on their behalf … As a bank, we are running a campaign for the payment,” she said, refusing to elaborate further.

When contacted, KGNS refused to comment.

Source: Patrick Lee Free Malaysia Today

Related post:

BJCC Golf and Country Club News
Golf courses targeted for re-development - Too valuable ...
Property developers – the real landlords!

Friday 6 January 2012

“Clothes that poke eye”, Melayu English; Lost in translation!

baju melayu + samping + sonkok (picture of myself)

All abuzz over ‘Ethical Clothing

Netizens laughing at Mindef's  no 'clothes that poke eye' dress code

By JOSEPH SIPALAN and JOSEPH KAOS Jr
newsdesk@thestar.com.my

PETALING JAYA: If you are working at the Defence Ministry, be sure not to wear “clothes that poke eye”.

This was one of the many colourful descriptions of “Ethical Clothing” (etika berpakaian) that is acceptable within the ministry’s standards.

Netizens on social networking sites were literally ROFL, which is cyberspeak for “rolling on the floor laughing”, as they shared the link to the ministry’s amusing English translation of the staff dress code on its official website.

Lost in translation: The amusing English translation of the staff dress code on the Defence Ministry website.

“Clothes that poke eye” is a literal translation of pakaian yang menjolok mata, which is supposed to mean revealing clothes in Bahasa Malaysia. Other finds included: “collared shirts and tight Malay civet berbutang three”, which, in Malay, is berkolar baju Melayu cekak musang berbutang tiga. 

Baju batik lengan panjang berkolar / cekak musang buatan Malaysia, meanwhile is translated as “long-sleeve batik shirt with collar / mongoose fight made in Malaysia”.



There was also “shine closed”, which was translated from kasut bertutup, or closed-toe shoes.

Another was the brief summary of the ministry’s history on the website, which read: “After the withdrawal of British army, the Malaysian Government take drastic measures to increase the level of any national security threat.”


The actual summary in Bahasa Malaysia read: Selepas pengunduran tentera British, Kerajaan Malaysia mengambil langkah drastik untuk meningkatkan tahap keselamatan negara dari sebarang ancaman.
The ministry took down the English translated version several hours after it went widespread on Twitter and Facebook.

A ministry spokesperson said a clarification has since been posted on the website, adding that page hits shot up remarkably yesterday.

The clarification on the website said corrective action was being taken on the related software to ensure translations were accurate. 

Lost in translation

On The Beat By Wong Chun Wai

Malaysians have to accept the reality that horrendous English is here to stay.

Does it come as a surprise that the English translation on the Defence Ministry website is so atrocious that it has become the butt of every joke in town? It’s not even Manglish, but simply sub-standard English.

Malaysians used to be amused at the bad Bahasa Malaysia subtitles in movies but the “clothes that poke eye” translation for “pakai­an yang menjolok mata” simply takes the cake. “Ambil kuih”, if literally translated.

Last week, the social media zoomed in on the ministry’s official site which had a page listing out guidelines on “ethical clothing” that have to be adhered to by its staff.

Other interesting examples included “collared shirts and tight Malay civet berbutang three” for “berkolar baju Melayu cekak musang berbutang tiga” and “long-sleeve batik shirt with collar/mongoose fight made in Malaysia” for “Baju batik lengan panjang berkolar/cekak musang buatan Malaysia”.

There was also “shine closed” which was translated from “kasut bertutup”.

Thankfully, the Defence Ministry responded in double quick time – it not only took down the relevant pages but also posted an online clarification promising to make the necessary corrections. Still, time on the Internet moves by the milliseconds so the spread in cyberspace could not be so easily contained.

The ministry adopted the right and honourable approach by not offering any lame excuse or shifting the blame.

This is not the first time lazy and incompetent officials have got us into trouble. If they are not capable enough, they should seek the help of professionals.

Wen Jiabao at WEF Annual Meeting in Davos 2009Last April, Chinese Premier Wen Jiabao and his entourage must have laughed their heads off when they saw the words in Chinese printed on the banner backdrop at the welcoming ceremony in Putrajaya.

The words were literally translated from the Bahasa Malaysia sentence, “Istiadat Sambutan Rasmi Sempena Lawatan Rasmi TYT Wen Jiabao Ke Malaysia” (Official welcoming ceremony in conjunction with the official visit of His Excellency Wen Jiabao to Malaysia).

The Chinese translation had so many serious syntax and grammatical errors that the Chinese-literate Malaysian ministers and members of the media could only cringe in embarrassment. Translated literally, it read, “Official welcoming ceremony, with him Wen Jiabao His Excellency’s official visit Malaysia”.
Our officials apologised to Wen Jiabao and this was widely reported in China.

Although Bahasa Malaysia is our official language, it is necessary that all our official websites also have an English version simply because English is the language of the Internet. There are many convenient translation tools on the Internet, such as Google Translate and Yahoo BabelFish, but while these tools claim to be able to translate practically every language on the planet to another, they are not meant to substitute the services of professionals.

I decided to use Google Translate to translate “pakaian yang menjolok mata” and was pleasantly surprised that the English equivalent was “dress scantily”; it was certainly much better than “clothes that poke eye”. But on the more difficult phrases, this tool failed miserably.

What our ministries should do is to engage professionals who are not only competent in English but are able to make their websites attractive. Two ministries – Home, and Women, Family and Community Development – have websites that are regarded as more “innovative and approachable” and they will certainly draw more visitors.

The bigger issue here is that Malaysians have to accept the reality that horrendous English is here to stay. The day our leaders killed English as a medium of instruction and further downgraded the language as a subject in schools was the beginning of its demise.
 
Teaching hours for the subject have been drastically reduced and a compulsory pass is not even required in our school exams. So how serious can we be about uplifting the standard of English in this country? Worse, many teachers who are teaching English in schools are themselves not fluent in the language. It’s truly a case of the blind leading the blind.

Just yesterday, a retired civil servant, Dr Pola Singh, wrote that in the course of going through the application forms for jobs meant for graduates, he came across numerous instances of local graduates listing down that they have an “honest” degree when they meant an honours degree.

Honest to goodness, this is no laughing matter.

Related post:

‘Poke eye’ Melayu English in many public institutions inexcusable!

Tuesday 3 January 2012

Malay psyches: race & social class in politics

English: A sarawakian-malay kampung house.

 Malay social class comes into play

CERITALAH By KARIM RASLAN

While race remains an issue in the Malaysian political discourse, the matter of social class is now becoming a key determining factor.

FOR the last 50 years, Malaysian politics has been defined by race. From the Malayan Union controversy of 1946 to the riots of 1969, Malay fears over non-Malay economic might have been at the heart of the Alliance’s (and later Barisan Nasional’s) electoral calculations.

But times have changed and while race continues to simmer, a new long-forgotten issue – social class – is fast becoming a key determining factor.

Moreover, the public is increasingly sceptical of those who promote Malay rights. They view such figures in much the same way as small-town Midwesterners look on the antics of K-Street lobbyists in Washington; and just as with Americans, there is mounting outrage with every successive incidence of establishment corruption and abuse of power.

In this respect, Malaysia is merely following global trends as demonstrators across the world – from New York and Madrid to Cairo and Damascus – take to the streets to express their frustration and alienation with prevailing economic policies.

Still, it’s critical that we understand how and why this has happened because the forces at work are not one-off or temporary.

Instead, they are irreversible and overwhelming.

Technology is the key catalyst. By observing how the media has been buffeted by these changes, we can begin to learn in turn how “race” has slipped from the forefront of Malaysian political discourse.

So, let’s return to the years immediately after the 1969 riots. At that stage, news distribution was a highly-centralised business. The industry was top-down, capital-intensive and easily subject to political controls.

Printing presses, TV and radio stations were located in specific places and the channels linking them to audiences were similarly defined and determined.



This, along with a vast expansion of the government apparatus (from operational ministries to agencies and state-owned enterprises) allowed ideologues to set in motion a series of policies intended to unify and homogenise the Malay community.

In the process, a once-diverse and disparate Malay/Muslim world — don’t forget the Malays were a predominantly maritime and littoral people – was forcibly melded into one, with the aristocratic “bangsawan” ethos of Umno at its core.

Muslims of Indian, Javanese, Acehnese and Hadramauti origin were encouraged to do away with their specific cultural practices as Malay-ness, as defined by Kuala Lumpur-based ideologues, became paramount.

Geographical differences were likewise ironed out in order to present a united voice as Kedahans, Johoreans and Terengganu-ites became Malay first. In this push, however, the biggest losers were Malays from the two most developed states – Perak and Selangor – where a sense of local identity was totally eradicated.

The media was complicit in this agenda, strengthening the centre as a sense of local sentiment was denigrated as backward.

Of course, in East Malaysia, the process was all the more intense as pressure was brought to bear on Bajau, Orang Sungai and Melanau communities to become explicitly Malay – thus denying their distinctive local identities.

Similarly, the left-of-centre, socialist traditions exemplified by the late Burhanuddin Helmy were also swept aside and vilified. However (and ironically) Umno was never able to dislodge Kelantanese parochialism, permitting PAS a foothold that it exploited for its own Islamist ends.

Umno political strategists were only to realise much later that the disappearance of the “left” was to open up the ideological terrain for the Islamists – many of whom modelled themselves on Egypt’s Muslim Brotherhood.

Indeed, the Islamists’ exclusion from the centres of power meant that they were able to focus on issues of social justice, benefiting in turn from the growing disgust with mainstream politics.

However, the IT explosion post-2000 has broken the establishment’s control over both the news and the media in general.

Indeed, the proliferation of voices unleashed by technology has been both deeply distressing and disorientating for those who believe in a monolithic Malay identity centred on the royal houses and the government-sanctioned Islamic beliefs and practices.

Many in the old elite (some of whom are actually quite young) remain Canute-like in their rejection of the new realities.

So where are we heading? First off, Malays as Muslims are still united by their faith. Nonetheless, many differences will continue to emerge as people explore intellectual and spiritual frontiers on their own.

Secondly, the keenest divide will be the differences between the haves and have-nots (determined, of course, by proximity to political power) within the Malay community as urban English-language speaking Malays continue to forge ahead, leaving their monolingual brothers and sisters in the lurch.

Furthermore, the increasing demographic dominance of the Malays – 50.1% of our total population of 27.5 million (more if we include the non-Malay bumiputra communities’ 11.8%) – means that the old anxieties of being overwhelmed by others no longer seem as dire.

This, therefore, is where the Malay community stands in 2012.

Tuesday 15 November 2011

The right to disagree


Ceritalah by KARIM RASLAN

Societies need to be constantly reminded of the need to take stock of where they are headed and whether theirs is indeed the right path – thus the need for alternative views.

MARINA Mahathir and I are old friends.Marina Mahathir; Potraiture.Image by MkML// via Flickr

Nonetheless, there have been times when I’ve totally disagreed with her, like all friends do.

However, even when we’ve held opposing views, I’ve always respected her straight-forwardness, courage and willingness to take a stand on matters of principle.

Whatever you think of her father (and I’m definitely not a fan) or indeed her own views on social and cultural matters, she remains unwavering in a country where the “lalang bending in the wind” is the best symbol to describe our political elite.

Marina’s confidence and determination are all the more important right now.

Why? Well, Malaysian Muslims are entering into what I’d term a series of “Cultural Wars” over matters once thought too “sensitive” for open discussion, including race, religion and even sexuality.



Conservatives insist that all Malays and Muslims ought to subscribe to a single set of views on these issues.

This goes against contemporary realities.

Social media and widespread prosperity have made all Malaysians more self-aware.

There are now many competing Malay identities floating through our nation and Marina is the voice and public face of the most plural of these amorphous groups.

They play an important role via their advocacy for Malaysians who are too poor, disadvantaged and marginalised to defend themselves.

Indeed, unlike so many children of our elite, Marina has chosen to dedicate her life to public service.
Her work with the Malaysian AIDS Council and advocacy for women’s rights both in and outside the Muslim world speak for themselves.

What differentiates her from many Malay public figures is the fact that Marina has never shied away from the causes she believes in, even those that may be neither popular nor profitable in the country.

Her stubborn steadfastness represents the best tradition of public service and advocacy – a Malay who realises that “ketuanan Melayu” also carries responsibilities that transcends ethnicity or faith.

She deserves credit for taking on these challenges and remaining unflinching when under attack.

Indeed, she is truly her father’s daughter in this respect.

Still, she knows that the future will not be any easier for those on the “edges” of polite society (especially the GLBT – gay, lesbian, bisexual and transgender – community) and her stance here is especially important.

Moreover, in an increasingly open Malaysia, anyone who wants a slice of public space has to fight for a hearing because there are many competing identities.

What’s disheartening is when people in power or shapers of public opinion choose to vilify or attempt to silence dissenting voices like Marina.

As I’ve said earlier, it’s impossible for any society to be completely united on anything, be it politics or religion.

Read history and you’ll understand that such societies have never lasted for very long.

Uniformity breeds mediocrity, stagnancy and failure.

Dissent is not disloyalty and anyone who says so is merely trying to shore up their power.

We need alternative views because societies need to be constantly reminded of the need to take stock of where they are headed and whether this is indeed the right path.

Democracy isn’t the tyranny of the majority but the protection of the rights and interests of all groups, no matter how distasteful they may seem to the other.

Indeed, all labels, whether “liberal”, “moderate”, “conservative”, “religious” and “secular” are legitimate and deserve protection as well as respect as long as they likewise respect the rights of others.

All our platitudes about moderation or national transformation will be pointless if we cannot extend this very basic courtesy to each other.

This is what voices like Marina are advocating, not the overthrow of our social norms or faith.

They’re also reminding us that the world is changing politically, socially and economically.

Malaysia will be left behind if we keep insisting on remaining in a time warp in any of these categories.

It’s very sad that this simple fact has escaped many people, but one must be hopeful that good sense will prevail in the end.

In 1997, Marina published a compilation of her writings, entitled In Liberal Doses.

Besides her lively and engaging prose, what I found striking was the foreword that her father, then Prime Minister Mahathir Mohamad wrote for it.

Let me end by offering a quote from this piece, for what it’s worth:

“One is tempted to ask from where she acquired this sense of independence, this urge not to conform, to be critical and not just to cheer on those in power … I do not always agree with her views and vice-versa.
“But it would be a dull world if we always agreed with each other.”

So, Marina, I may well disagree with you but I’ll certainly be there to defend you despite, and indeed because of, our disagreements.

Tuesday 8 November 2011

For sure public advocacy is here to stay, jetting the Malay psyche!

Nik Nazmi Nik AhmadNik Nazmi Nik Ahmad

CERITALAH By KARIM RASLAN newsdesk@thestar.com.my

Where in the past we would have dealt with controversial matters surreptitiously, nowadays such delicacy and tact are considered old-fashioned if not deceitful.

TO most onlookers, it would appear as if Malaysian public life had been hijacked by extremists – with Perkasa fronting ethnic nationalists and PAS’ ulama leading the religious fundamentalists.

Indeed, the notion of ‘Malay-ness’ is increasingly being determined by these two forces alone – leaving the “middle-ground” empty and forgotten.

At the same time, there’s also been a noticeable spike in identity politics as more and more people seek to define themselves according to race, religion or sexual preference – witness the Seksualiti Merdeka festival.

The once-hesitant ways in which Asians regarded hot-button social issues has been replaced in some parts by a more open, Western assertiveness.

When these two very different forces collide, the net result can be combustible. Moreover, it’s hard to see how these controversies can be resolved given the starkly opposing world-views in operation.

One thing’s for sure: we can’t turn the clock back. Public advocacy is here to stay. Where in the past we would have dealt with such matters surreptitiously, nowadays such delicacy and tact are considered old-fashioned if not deceitful – the hyper-transparent Wikileaks culture cuts all ways.

This also applies to hard-charging NGOs like PAGE who have been in the vanguard of the pro-PPSMI camp.



Looking back on the past, I cannot help but feel however that our previous willingness to live with internal contradictions and differences was also a hallmark of the “Malaysian Consensus” – basically an unwritten understanding to tolerate our country’s myriad complexities.

In essence, your private life and intellectual beliefs were your own business as long as you ‘towed the line’.
This epitomised the “middle-ground” of national politics. It wasn’t necessarily honest or straightforward, but it did steer us away from potentially destructive confrontations.

However, there are some figures who are trying to champion the “middle-ground” even though the Malaysian Consensus has to a large extent been lost.

These leaders are very important, since they act as a balancing force, bridging, negotiating and then resolving tensions between the various pressure groups.

At their best, they act as a kind of social and moral anchorage for the Malay community.

They’re definitely proud of being Malay and Muslim. On the other hand, they aren’t alarmist or defeatist like Perkasa. They refuse to exclude anyone due to race or religion and civil liberties matter to them. They also understand that politics is about discussion, debate and compromise.

Some are in PKR (Rafizi Ramli and Nurul Izzah Anwar), while others remain in Umno (Deputy Minister for Higher Eduction Saifuddin Abdullah). It could be argued that former minister turned maverick Datuk Shahrir Samad is their standard-bearer.

By certain measures MPs Khairy Jamaluddin and Nur Jazlan Mohamad also belong to this amorphous group.

They’re complemented by civil society stalwarts like the passionate activists in PAGE and the IDEAS Malaysia think-tank.

PKR state assemblyman for Seri Setia, Nik Nazmi Nik Ahmad, is this group’s most prolific and impressive writer.

Just 28-years-old, he has published his second book Coming of Age: A Decade of Essays 2001-2011. I reviewed Nik Nazmi’s first offering Moving Forward: Malays for the 21st Century in 2009 and was eager to read his second.

Coming of Age is a collection of Nik Nazmi’s writings from his student days to his unexpected win in the 2008 general elections and his on-going career as a legislator. It covers an eclectic range of topics from Islam to football.

Thankfully, Nik Nazmi’s journey has not been at the cost of his belief in the transformative power of politics. From his writings and actions, he is able to straddle both Malay- and non-Malay milieus.

Indeed – and he freely admits it – Nik Nazmi is a product of the NEP’s success in creating a viable Malay middle-class. These are confident, public service-oriented young Malays who aren’t bound by the legacies of the past.

Born of the rakyat, they have the credibility to speak with the masses.

Malaysia needs these leaders to succeed. We need them to moderate and modulate the political and moral absolutes that Perkasa and the Islamists are trying to ingrain into the Malay psyche.

As Nik Nazmi writes: “At a time when people are talking about globalisation, communalism seems to be an outdated ‘ism’. Being open-minded about the realities of the world does not mean that we should forget our roots. We should all appreciate differences in heritage. We should not look at our respective cultures as a barrier, but an opportunity to learn from one another.”

Of course, there are differences amongst this new “Malay middle-ground”, such as over PPSMI — but that is to be expected.

What is more important is for them to continue to take a clear, principled and moderate stand on the great questions of the time, and show the world that not all Malay voices are reactionary or fearful.

Related post:

Jetting into the Malay psyche!

Tuesday 19 July 2011

Malaysia establishes diplomatic ties with Vatican Papal




Pope Benedict XVI and Malaysia PM Najib Razak in Castel Gandolfo (18 July 2011) The Vatican said the talks between the two leaders had been "cordial"
The Vatican and Malaysia have agreed to establish diplomatic ties, following a meeting between Pope Benedict XVI and Malaysian Prime Minister Najib Razak.
The move comes after years of talks between the Catholic Church and the government of majority-Muslim Malaysia.

Mr Najib's visit was said to have been intended to reassure Christians in his country, who have long complained of discrimination.

Ethnic and religious tensions have risen ahead of expected national polls. On Monday Mr Najib met the Pope at his summer home near Rome.

In a statement, the Vatican said that during their "cordial conversations, the positive developments in bilateral relations were discussed and an agreement was reached to establish diplomatic relations between Malaysia and the Holy See".



The Vatican said the two leaders had also discussed the importance of cultural and religious dialogue for the promotion of peace, Associated Press news agency reports.

Mr Najib's meeting with the Pope is significant for Malaysia's Christian community, which makes up about 9% of the population.

Malaysia's constitution promises freedom of worship to all faiths, but a string of religious disputes in recent years has raised fears among the country's religious minorities that their rights are being eroded, says the BBC's Kuala Lumpur correspondent Jennifer Pak.

Pigs heads In 2009 the authorities tried to enforce a ban on Christians using the word "Allah" when referring to God in the Malay language - Christian leaders said the word had been used in their bibles for decades.

The authorities' efforts heightened tensions, leading to arson attacks on churches and tit-for-tat defacing of mosques, including the leaving of pigs' heads at doorways to Islamic prayer halls.

Ramon Navaratnam, who works for a Malaysian inter-faith council, said earlier that forming ties with the Vatican would give the concerns of Christians a better hearing.

"We now will be saying things the way we have, what is right, what is wrong, what we like, what we don't like about religious freedoms or the lack of it, and we know we will have somebody in the Vatican who would be able to at least talk to them, the government, privately and say 'look, we can't accept this. Please moderate your views'," he said.

Mr Navaratnam said the government could no longer ignore religious minorities, most of whom are ethnically Chinese and Indian.

However, some Malay Muslim groups have become more vocal in demanding privileges and support from the government.

In 2008, Chinese and Indian minorities across Malaysia, who are mainly Christians, Hindus and Buddhists, abandoned the government and voted for the opposition.

Many complained of racism and a lack of religious freedom.

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