Malaysia has reached a chronic situation where the police are using the court system to suppress alternative points of view by banning closed door meetings of legally registered societies, where members of a governing coalition party are arrested on alleged terrorist links to a defunct organization, and where the prime minister uses inuendo to threaten sectarian retaliation against a community group. A high-ranking Islamic official is arguing Malaysia should be exclusively for the Malays, contrary to the constitution and principles of Islam, and the education system is used as a propaganda tool to spread racism and distorted views of Islam. The rule of law is not the same for all, where designated people are treated differently by police.
The themes and arguments within social discussion and outcomes of governance in Malaysia today set the country apart from the rest of the world community. Malaysia’s failure to sign the United Nation’s International Convention on the Elimination of all Forms of Racial Discrimination (ICERD) put it in the company of Dominica, South Sudan, Myanmar, and North Korea. Institutionalized racism in Malaysia puts the country in the same category of the old South African Apartheid regime, that Malaysia once vigorously opposed. Prime minister Mahathir Mohamed is perhaps the only world leader to be publicly anti-Semitic today.
Today in Malaysia, government policy, decision making, leadership, and institutional development are all influenced by certain ‘sinister’ forces. These subliminal psychological forces are controlling political outcomes that are appearing more irrational and dysfunctional as time goes on. The divisive ketuanan Melayu (Malay supremacy) narratives are now implanted deeply into the assumptions and beliefs of the ruling elite’s psych.
These beliefs are heavily skewing political decision making. This cognitive dissonance has been destructive upon community relations, nation building, national culture, and even the Malaysian concept of nationhood itself.
When comparing Malaysian governmental decision making with the outcomes of other nations, Malaysia can be seen as being outside the gamut of normality. Other governments across the world try to build community integration, enhance the national culture, and hold nationhood as something sacrosanct, whereas Malaysian leaders are for political ends allowing these things to deteriorate.
Thus, a national psychosis exists. This is the reason why reform is off the national agenda, as reform challenges the ruling elites’ view of the reality of how they see Malaysia. Through transference, political reform is feared as an attack on authority, status, prestige, and the very security of those in power. These fears are currently projected onto the DAP, a member of the ruling coalition, which is now seen by some in power as an ‘evil’ force.
Symptoms of this psychosis are strewn around the national narrative. This narrative has become an instrument of exclusion, where the roles of groups working towards independence have been largely rewritten to serve the perceptions of the leaders of today. The aspirations of Sabahans, Sarawakians, and Orang Asli (the true indigenous people),have been excluded. This was seen in one of the final directives given by the ex-education minister Maszlee Malik before he was sacked in appointing a non-SarawakianKamal Mat Salihas chairman of the board of directors of Universiti Malaysia Sarawak (UNIMAS), which has led to criticism and outrage by some Sarawakians.
There is no narrative of inclusiveness anymore in Malaysia. Today’s narratives are focused on severing empathetic ties between the various ethnic groups, replacing them with a biased single narrative akin to the film Tanda Putera, which according to critics gave a biased view of Malaysia’s First Prime Minister Tunku Abdul Rahman over the May 13 1969 incident.
With thanks to a mentality within the national education system that frames exam questions claiming Zakir Naik is an Islamic icon teaching ‘true Islam’, more than two generations of Malays now behave according to the beliefs and values incorporated within these narrow vistas of reality. This denies the cascade of alternative perceptions and views that would accompany a true multi-cultural nation. The current national narratives completely fail to encompass any evolving aspirations that promote any semblance of national unity.
What is completely missing from the current national narratives are any aspirations about the dreams the nation was founded upon. There is just a subliminal sense of loss, something is missing. An alternative sense of identity has crept in – divisiveness, exclusion, and hate. Today’s narratives lack any optimism. They are depressive, holding onto an outdated caste concept. Malaysia is now a prisoner of the paradigm of division, a culture of segregation manifested by an institutionalized psychosis.
Malaysians now live within a psychic prison that is full of illusions about enemies which don’t exist. People are suffering from hallucinations about the Jewish plot, the Christian plot, and the Chinese plot. Threats from communism have long disappeared in history. Paranoia is behind the disappearance of Pastor Koh and Amri Che Mat. Lack of transparency, the failure to introduce Freedom of information (FOI), and ministerial cover ups are based on fear that the people will see the shortcomings of government. The centralization of decision making, often within secretive circumstances indicates the government’s fear of scrutinization. This paranoia is displayed in the way ministers attack those who expose their shortcomings.
The ‘Eros complex’ hypocrisy of the governing elite is projected onto LGBT, Shia and liberal Muslims, who become the enemy of the state.
The narcissistic distain for other cultures was recently displayed when a school principal veep of an ultra- Malay party demanded that Chinese New Year decorations be removed from the school. This depressive display of force has been nurtured on the assumption that ‘we are the law’. Within Malay society, ‘Malay unity’ means that all must agree to the views and ideas of the elite. Dissent is considered disloyalty. Challenging the khat and Jawi in schools is akin to an attack on the national language. All must adhere to a political interpretation of Islam rather universal principles of Islam. Those who have alternative views are the enemy. Malaysia is in the depths of a repressive totalitarian-like cultural reformation that values conformity, obedience, and extreme conservatism. Citizens of Malaysia are smothered with a single dimensional view.
Racism has become so much embedded within Malaysian culture to the extent of delusion. Its now ingrained into the psych. Racism is the emotional precursor to repressing and discriminating against other groups. However, racism has been a cover for deep corruption arising from the discriminatory policies like the New Economic Policy (NEP). The anxiety generated by the ‘lazy Malay’ being raped and plundered by other groups fallacy revived by Mahathir from British colonial times was its justification. The ruling elite has always been projected as the saviour. However, this projection of being the savour is more about resolving intra-Malay political and power rivalries, than inter-racial conflict. It’s all been a convenient fabrication for maintaining power. This delusion has allowed one group rule the rest in a negative and grandiose manner. This schizoid trait has severely impaired Malaysia maturing as a nation.
Ketuanan Melayu must be seen for what it really is; a defence mechanism against change. The irony of Ketuanan Melayu is that it is not protecting and enhancing a rich Malay culture, but rather gutting it to the mercy of some alien tribal desert culture. The imposition of Arabism has destroyed much of the richness in the beautiful Malay culture that was once fondly treasured, even by non-Malays. Now there is hate. So many traditional Malay traditions and art forms have been discouraged and even banned, under the arbitrary declaration that they are un-Islamic. Hard-line Islamic policies are taking root throughout government institutions, leading to the belief that the more one takes on the artefacts of Arabism, the better a Muslim he or she will be. Government was not set up for the purpose of worshipping God. Government was set up to build and manage a nation. Reciting Rukun Negara would be much more appropriate than reciting prayers before government events and meetings.
Curing Malaysia’s national psychosis can only come from reverting back to the assumptions, beliefs and values that were around when the nation of Malaysia was created. This means breaking up the fallacies that are hindering the pursuit of nationhood. These include the fallacy that public enterprise can do what private enterprise can’t do. This is where the elite have gained their ill-gotten wealth and most state economic development corporations, and their subsidiaries are bedrocks of corruption. The fallacy of Fadhli-Ainwhich has encouraged blind following of ritual, should be questioned and more focus put on values pursuing Fadhli-Kifayah, where all life thinking, action, and relationships shows true devotion to God. Fadhli-Kifayah brings Islam into the community. It’s unselfish Islam and true da’wah.
‘Biarmatianak, janganbiarmatiadat’ (better your children die than your traditions) is abandoned Malay wisdom. Malay culture is quickly being killed off by the Arab fallacy. Malay and other indigenous cultures originated from three distinct sources. Those indigenous to Tanah Melayu (the Malay Peninsula), Sabah and Sarawak, those who migrated to Malaysia from the Nusantara archipelago, and those who migrated to Malaysia while the Sultanates were riverine rather than territorially defined. Some of the migrants from outside of Nusantara over the centuries from China and South Asia formed a unique Baba culture that has co-existed with Malay culture for centuries. Once, Malays, Chinese, Indians and the other peoples of Malaysia celebrated Hari Raya, Chinese New Year, Christmas, and Deepavali together as a symbol of unity, this is now forbidden.
The new Arabized cultural traits and inwardly politically defined Islamic view of the world has become a fence of exclusion. This is pushing younger Chinese into a China admiration syndrome which holds China’s accomplishments in awe, which China is now clandestinely exploiting for its own advantage. Expect this to become much more pronounced over the next few years.
Malay culture started to change when the cikgu (teachers) and civil servants were replaced within UMNO by an opportunistic rent-seeking Malay class and when Mahathir-Anwar ran amok Islamizing the government and civil service. This was also the time of the birth of crony capitalism which guaranteed the gentry would rule over the rest. Malay culture was sold out for greed. The rule of law became we are the law, where police need special permission to interview anyone seen as being a member of the gentry in any investigation.
However, the constructed truths created and manipulated by those in power have always depended upon economic prosperity. The government handed out millions of Ringgit to the people, gave out privileges, and extended credit so households could consume, so people could be controlled through debt and gratitude. Affluence bought silence, it kept the opposition weak, and enhanced the image of the government as being benevolent.
Government budgetary and fiscal problems, economic downturn, and rising cost of living are making it much harder for any government to placate the people, as has been done traditionally for decades. Its going to be much more difficult to buy into power in the future.
The country has been led by the same people for 50 years. The Pakatan Harapan government is still operating the old practices of feudalistic nepotism.
None of the present political parties, either alone, or in any combination can remedy this national psychosis. Bersatu members of cabinet have shown their disdain for transparency, in honouring their pledges, and have been implementing their own agendas. PKR ministers have been enjoying the trappings of office. They are changed people from the days they were in opposition.
The Malaysian Malaysia dream of Tunku Abdul Rahman is fading away into a Wahabi state with all the tribal trimmings, pushed by the Malay-centric parties on the people.
The only hope for a cure is for intellectuals, activists, writers, lawyers and other professional people, members of Royal families, along with ordinary citizens, led by those who once experienced a Malaysian Malaysia to come together to initiate change. This doesn’t have to immediately become a political movement, but a diversity of social and cultural organizations that refocus the narratives back to the old Nusantara values, society once cherished. This movement could advocate de-Arabizing the Malay language, and returning to Islam Hadhari (today) with its wider universal values. Kampongs need revitalization, where mosques become centres of vocational and community education. Cottage industry can be revitalised to develop local sustainable economies. This would also mean dissolving state economic development corporations and their subsidiary companies that are full of corruption and taking market-space away from local entrepreneurs.
The states need their sovereignty back. Political centralization must be reversed. They need to campaign for local government and Citizen Development Committees (LPPKN)elections, so thatas many people as possible can participate in some level of governance.
The movement would be as much spiritual as it would be political focusing on the similarities rather than the differences between religions. Finally, history needs to be taught as it really was. A country without a deep sense of history is a country without a soul.
If such a movement could ever gain momentum, some of the old political partisans from the PKR, DAP, and political forces in Sabah would come onboard. This is not an impossibility. Thanathorn Juangroongruangkit’s Future Forward Party made a successful debut in Thailand’s general election last year, and is very quickly becoming a mass social movement aimed at changing Thailand’s current political paradigm.
An abridged version was originally published in Asia Sentinel
Learning to build a community from a ”Solok Literacy Community”in the West Sumatra
Established on September 21, 2020 in Solok City, West Sumatra Province, Indonesia. Solok Literacy Community initiated by the young people of Solok City has grown rapidly into a community that has its own trendsetter among young people. Bringing narratives smelling of education, The Literacy Solok Community has a movement with measurable progressiveness that can be seen from its flagship programs.
Starting from the free reading stall movement that has been moving in various corners of Solok City over the past few months. The concept of film surgery that provides proactive discussion space for all segmentation in society. “Diskusi Ngopi” activities which in fact is the concept of FGD (Focus Group Discussion), run with interesting themes and issues so that it can be considered as one of the favorite programs that are often attended by many young people in Solok. Then a class of interests and talents aimed at reactivating the soft skills and great talents of the children of Solok City.
Solok Literacy Community has a long-term goal of making Solok City as a Literacy City in 2025. With these noble targets, of course we together need small steps in the form of programs that run consistently over time. Because after all, a long journey will always begin with small steps in the process of achieving it.
Many appreciations and positive impressions from the surrounding community continue to be received by the Solok Literacy Community. This is certainly a big responsibility for the Solok Literacy Community to continue to commit to grounding literacy in Solok City. Solok Literacy Community activities can be checked directly through instagram social media accounts @solok_literasi. Carrying the tagline #penetrategloomy or penetrating the gloom and #lawanpembodohan, members of the Solok Literacy Community or better known as Soliters, will always make innovative breakthroughs in completing the goal of making Solok City 2025 as a Literacy City.
Indonesia Submit Extended Continental Shelf Proposal Amidst Pandemic: Why now is important?
Authors: Aristyo Rizka Darmawan and Arie Afriansyah*
Indonesia’s active cases of coronavirus have been getting more worrying with more than 100.000 active cases. With nearly a year of pandemic, Indonesia’s not only facing a serious health crisis but also an economic catastrophe. People lose their jobs and GDP expected to shrink by 1.5 percent. Jakarta government therefore should work hard to anticipate the worst condition in 2021.
With this serious economic threat, Indonesia surely has to explore maximize its maritime geographic potential to pass this economic crisis and gain more national revenue to recover from the impact of the pandemic. And there where the Extended Continental Shelf submission should play an important role.
Recently this week, Indonesia submit a second proposal for the extended continental shelf in the southwest of the island of Sumatra to the United Nations Commission on the Limit of the Continental Shelf (CLCS). Continental shelf is that part of the seabed over which a coastal State exercises sovereign rights concerning the exploration and exploitation of natural resources including oil and gas deposits as well as other minerals and biological resources.
Therefore, this article argues that now is the right time for Indonesia to maximize its Continental Shelf claim under the law of the sea convention for at least three reasons.
First, one could not underestimate the economic potential of the Continental Shelf, since the US Truman Proclamation in 1945, countries have been aware of the economic potential from the oil and gas exploration in the continental shelf.
By being able to explore and exploit natural resources in the strategic continental shelf, at least Indonesia will gain more revenue to recover the economy. Even though indeed the oil and gas business is also hit by the pandemic, however, Indonesia’s extended continental shelf area might give a future potentials area for exploitation in long term. Therefore, it will help Indonesia prepare a long-term economic strategy to recover from the pandemic. After Indonesia can prove that there is a natural prolongation of the continental shelf.
Second, as the Indo-Pacific region is getting more significant in world affairs, it is strategic for Indonesia to have a more strategic presence in the region. This will make Indonesia not only an object of the geopolitical competition to utilize resources in the region, but also a player in getting the economic potential of the region.
And third, it is also showing that President Joko Widodo’s global maritime fulcrum agenda is not yet to perish. Even though in his second term of administration global maritime fulcrum has nearly never been discussed, this momentum could be a good time to prove that Indonesia are still committed to the Global maritime fulcrum by enhancing more maritime diplomacy.
Though this is not the first time Indonesia submit an extended Continental Shelf proposal to the CLCS, this time it is more likely to be accepted by the commission. Not to mention the geographical elements of natural prolongation of the continental shelf that has to be proved by geologist.
The fact that Indonesia has no maritime border with any neighboring states in the Southwest of Sumatra. Therefore, unlike Malaysia’s extended continental shelf proposal in the South China Sea that provoke many political responses from many states, it is less likely that Indonesia extended continental shelf proposal will raise protest from any states.
However, the most important thing to realize the potential benefit of the extended continental shelf as discussed earlier, Indonesia should have a strategy and road map how what to do after Indonesia gets the extended continental shelf.
*Arie Afriansyah is a Senior Lecturer in international law and Chairman of the Center for Sustainable Ocean Policy at University of Indonesia.
The China factor in India’s recent engagement with Vietnam
In its fourth year since the elevation of ties to a Comprehensive Strategic Partnership, December 2020 witnessed an enhanced cooperation between New Delhi and Hanoi, ranging from humanitarian assistance and disaster relief to defence and maritime cooperation, amid common concerns about China.
In an effort to boost defence cooperation, the navies of India and Vietnam conducted atwo-day passage exercise (Passex) in the South China Sea on December 26 and 27, 2020, reinforcing interoperability and jointness in the maritime sphere. Two days before this exercise has begun, an Indian naval ship arrived at Nha Rong Port in Ho Chi Minh City to offer humanitarian assistance for the flood-affected parts of Central Vietnam.
Before this, in the same week, during a virtual summit between Indian Prime Minister Narendra Modi and his Vietnamese counterpart Nguyen Xuan Phuc on December 21, both countries inked seven agreements on miscellaneous areas of cooperation and jointly unveiled a vision and plan of action for the future, as both countries encounter the common Chinese threat in their respective neighbourhoods.
Vietnam’s disputes with China
India’s bone of contention with China ranges from the Himalayas to the Indian Ocean. Both Vietnam and India share territorial borders with China. Well, it seems odd that despite its common socialistic political backgrounds, China and Vietnam remains largely hostile.
Having a 3,260 km coastline, covering much of the western part of South China Sea, Vietnam’s exclusive economic zone (EEZ) overlaps with Chinese claims based on the legally invalid and vaguely defined Nine-Dash Line concept, unacceptable for all the other countries in the region, including Vietnam, Philippines, Malaysia, and Brunei.
In 2016, China lost a case brought out by the Philippines at the Permanent Court of Arbitration based in The Hague when the court ruled that Beijing’s had no legal basis to claim ‘historic rights’ as per the nine-dash line. China rejected the ruling and continued to build artificial islands in the South China Sea, which it has been doing since 2013, some of them later militarized to gain favourable strategic footholds in the sea and the entire region.
The Paracel and the Spratly Islands in the South China Sea has been historically considered part of Vietnam. The Geneva Accords of 1954, which ended the First Indochina War, gave the erstwhile South Vietnam control of territories south of the 17th Parallel, which included these island groups. But, China lays claims on all of these islands and occupies some of them, leading to an ongoing dispute with Vietnam.
China and Vietnam also fought a border war from 1979 to 1990. But today, the disputes largely remain in the maritime sphere, in the South China Sea.
China’s eyes on the Indian Ocean
The Indian Ocean has been long regarded as India’s sphere of influence. But with the Belt and Road Initiative, a trillion-dollar megaproject proposed by Chinese President Xi Jinping in 2013, and the Maritime Silk Road connecting three continents, which is part of it, China has grand ambitions in the Indian Ocean. Theories such as ‘String of Pearls’ shed light on an overambitious Beijing, whichattempts to encircle India with ports and bases operating under its control.
China has also opened a military base in Djibouti, overlooking the Indian Ocean, in 2017 and it has also gained control of the strategic port of Hambantota in the southern tip of the island of Sri Lanka, the same year.
Chinese presence in Gwadar in Pakistan, where the Maritime Silk Route meets the land route of BRI, is also a matter of concern for India. Moreover, the land route passes through the disputed Gilgit-Baltistan region, which is under Pakistani control, but is also claimed by India. China has also been developing partnerships with Bangladesh and Myanmar to gain access to its ports in the Bay of Bengal.
Notwithstanding all this, India’s response has been robust and proactive. The Indian Navy has been building partnership with all the littoral states and small island states such as Mauritius and Seychelles to counter the Chinese threat.
India has also been engaged in humanitarian and developmental assistance in the Indian Ocean region, even much before the pandemic, to build mutual trust and cooperation among these countries. Last month, India’s National Security Adviser Ajit Doval visited Sri Lanka to revive a trilateral maritime security dialogue with India’s two most important South Asian maritime neighbours, the islands of Sri Lanka and the Maldives.
Foe’s foe is friend
The Indian Navy holding a Passex with Vietnam in the South China Sea, which is China’s backyard, is a clear message to Beijing. This means, if China ups the ante in the Indian Ocean or in the Tibetan border along the Himalayas, India will intensify its joint exercises and defence cooperation with Vietnam.
A permanent Indian presence in the South China Sea is something which Beijing’s never wish to see materialise in the new future. So, India’s engagement with Vietnam, which has a long coast in this sea, is a serious matter of concern for Beijing.
During this month’s virtual summit, Prime Minister Modi has also reiterated that Vietnam is a key partner of India in its Indo-Pacific vision, a term that Beijing vehemently opposes and considers as a containment strategy against its rise led by the United States.
Milestones in India-Vietnam ties – a quick look-back
There was a time when India supported Vietnam’s independence from France, and had opposed US-initiated war in the Southeast Asian country in the latter half of the previous century. Later, India hailed there-unification of North and South Vietnams.
Even though India maintained consulate-level relations with the then North and South Vietnams before the re-unification, it was elevated to ambassadorial level in 1972, thereby establishing full diplomatic ties that year.
During the Vietnam War, India supported the North, despite being a non-communist country, but without forging open hostilities with the South. Today, India partners with both France and the United States, Vietnam’s former colonizers, in its Indo-Pacific vision, comfortably along with Vietnam as geopolitical dynamics witnessed a sea change in the past few years and decades.
Today, these two civilizational states, sharing religio-cultural links dating many centuries back, is coming together again to ensure a favourable balance of power in Asia. Being a key part of India’s ‘Act East’ policy and ‘Quad Plus’ conceptualisation, Vietnam’s role is poised to increase in the years to come as China continues to project its power in Asia and beyond.
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