Tuesday, June 30, 2009

Replacing Agenda Melayu


Replacing Agenda Melayu
by Azly Rahman




Mahathirism is giving way to Radical Multiculturalism, or to be more accurate to Radical Marhaenism. There is a sense of meaninglessness in the word "Agenda Melayu" these days. There is also a sense of fear of holding on to power for too long when the rakyat has lost its trust in a government that is no longer gentle, let alone clean, efficient or trustworthy. The Internet is helping raise critical awareness of what actually is going on. The blogs have become our last frontier of the spaces of justice we are yet to discover. "Thus Sprach Cyberspace" as a philosopher would say.

What goes on inside the mind of the present coalition is this: it wants to have a strong check and balance as being a coalition with absolute power can also be a painful experience. More force is needed to stop the growing wave of dissent. How much of the ideological state apparatuses must one abuse? "Dissent is patriotic", as American philosopher statesman Thomas Jefferson once said. More water cannons, laced with chemicals are needed in a toxic democracy such as Malaysia's on the eve of choosing a new regime. To be patriotic, one must dissent.

But there is still hope for detoxification. We all want this – ruling party or the opposition, regardless. It is a dictate of the mandate of heaven. We must go for a strong check and balance system.

Malaysia has achieved the goals for Agenda Melayu. Time's up – game over? The 2007 report by Asli spearheaded by eminent scholar Dr. Lim Teck Ghee gave us a glimpse of objectivity in reporting what ought to be reported in regard to the economic pie Malaysians are so obsessed with.

We need to spend the next 50 years making Agenda Bangsa Malaysia a reality. We need a political will to go with it. We must be brave to ride the new wave of change – as brave as the astronaut we sent to experience the joys of being in outer space.

Agenda Melayu a bad excuse

Agenda Melayu has become a leit motif at best and a bad excuse at worst for the few to oligopolise this resource rich nation; a nation whose oil revenues should have best been used to finance the education, welfare and health services of Malaysians of all races instead of building tall structures and "corridors" to showcase the autocracy of our oriental despotism. Instead of building "corridors" all over, one might ask: why not build affordable houses for the poor and build minds that will learn how to live ethical lives and resuscitate this nation? These corridors will ultimately be of benefit only to local elites that will be plundering the nation in concert and in cohort with foreign investors from faraway and nearby lands. Or, why not meet the needs of Indian Malaysians and all those that are still in abject poverty?

Agenda Melayu is a base and superstructure of the hegemony of one race that lives and breathes the spirit of neo-cybernetic-feudalistic construction of elusive and heterogeneous power; a modern-day daulat that has lost the magic of "divine rights" that never was there in the first place – the power derived from materials, artifacts and the politics of language that colonises the mind of the silently-reproduced Malay.

The rise of Makkal Shakti (People Power) through Hindraf, the emergence of a yellow wave through Bersih, the persistence of rallies, the uncertainty of socio-political stability, and the increase in the use of state apparatuses to crush dissenting viewpoints – all these are the symptoms of mass dissatisfaction against the regime in power that is begging for a fresh mandate.

Unembarassingly too, soem time ago, the Malaysian education ministry avowed its contradictory stand on political culture by releasing statements the students can cast political votes but cannot be involved politically. Education as an enterprise to create good citizens and through ars liberalis (the arts of the free man/woman) has become a huge conveyor belt to create minds filter-funneled with ideologies of an outdated race-based politics surviving on the modus operandi of fear, ferociousness and phantasmagoric proclamations of world-class this or that.

The writings are on the wall. The graffiti of our national grouses and grievances are even written on the walls of that Petronas Twin Tower, a Caesar Pelli-an symbol of the Malay Agenda. We want to reach the heights that imitate the advanced industrial nation but our political and civic consciousness can at times be in the pits of neanderthalism. The height of this abysmal consciousness is embalmed in the Royal Commission of Inquiry, epitomised in the ideology of "Lingam-ism". The narratives that we read on the proceedings of inquiry into the conduct of the judiciary is like a freestyle of a most vulgar form of gangsta rap that humiliates the minds of Malaysians yearning for blind justice to prevail.

Issues before the next general election

The issues before the Malaysian general election are plenty, amongst these:

As it affects Malaysians of Malay origin, the continuing growth of the abject poor, now sprawling in the urban areas, the continuing exposure of corruption amongst primarily Malay leaders of the ruling regime, the clampdown on dissenting views in public universities and the recent warning by the minister of higher education for students not to be engaged in politics, the unresolved mystery of the Altantunya murder case involving Malay suspects, and the rising prices of basic necessities as a result of the rise of oil price.

As it affects Malaysians of Chinese origin, the continuing dissatisfaction of the way the NEP has favoured one race over others in terms of educational funding across the board.

As it affects Malaysians of Indian origin, the continuing marginalisation of the community left to fend for themselves in abject poverty, the demolition of Hindu temples, the neglect of their basic education via neglect of Tamil schools, and the continuing detention without trial of the five Hindraf activists as a result of the clampdown on now the internationally-broadcasted rally for their rights.

As it affects all Malaysians, the uncertainty of what is to be derived out of the Royal Commission of Inquiry into the "Lingam Tape" in which the public is now confused on the matter of how much information is being given to ascertain if indeed the entire workings of the judicial system is based on unethical practices; one allegedly based on rigging of the appointment of judges.

As it affects the rights of the indigenous people such as the Orang Asli and the peoples of Sabah and Sarawak, the systematic effort of failing to protect their rights in face of hypermodernity the government has embarked upon.

The tightly controlled government media has been playing up and down issues before the general election. It has played up Barisan Nasional's "confidence of a winning big" at a time unlike the previous elections in which the Internet was never a tool of counter-hegemony. It is assumed that the ruling party will continue to be given the mandate (more that 2/3 majority) at every election even though the issues mentioned above continue to be unresolved. The nation continues to see parties carrying their baggage and unresolved critical issues into this election.

New masks, old spirits

The ruling party assumes that by announcing that "new faces" will be introduced to replace the old despots, the system will be rejuvenated, somewhat like a political dialysis. This reminds one of the blood transfusions of Keith Richards, the stoned-aged-but-still-alive guitarist of the legendary rock group The Rolling Stones; whose life defies the stories of the dangers of drug addiction. It is assumed that by getting new individuals to run in the elections, a fresh mandate to carry out the Malay agenda will be given.

But the issue is not about propping up new individuals – it is about ideology and institutions that support it. It is about a race-based ideology that is no longer in sync with changing times, as if the cognitive capacity of the nation will never progress and surpass the ideology of the Malay Agenda.

The overplayed doctrine of "Malay dictatorship/hegemony" (Ketuanan Melayu), an arrogant sounding developmentalist agenda pillared upon arrogant and truncated theories of development which brushes off new findings on the ownership of the NEP, continue to dominate the mind of campaign strategists.

The biggest issue before this coming general election is the ideological shift. Because Umno as the dominant party actually does not have an ideology, except sentimentality and authority to deploy the ideological state apparatuses, and because the dissatisfaction of the masses/rakyat is growing in leaps and bounds and is tsunami-ing the streets, we have got a national problem.

What will the election bring us? It is you and I who will decide.

Did Marx the historian not say that we must become makers of our own history?

Or - if we are to become a superstitious nation who believes in numerology, we must also believe in a mandate of heaven, where it rains change predictably.

Wednesday, June 24, 2009

The Fate of Mao's grandchildren -- China Blue



I suppose Malaysian feminist and women's rights group should focus their energy on finding out what is happening to women as they are transformed into cheap labourers in factories in Malaysia -- from Penang to Johor.

Does Islam need feminism? -- a three videovaganza





Monday, June 22, 2009

My twitter messages -- not so exciting


  1. azly rahman
    azlyrahman"Manek Urai" is Old Malay name for "Bling Bling". Bling bling is therefore having a glitzy by-election. Malaysia -- land of by-elections.
  2. azly rahman
    azlyrahmanShould America and the world leave Iran alone?
  3. azly rahman
    azlyrahmanAnother rainy day in New York city... that's a profound twitter message
  4. azly rahman
    azlyrahmanTheodicy --- is the world a battleground between good and evil?
  5. azly rahman
    azlyrahmanTo save any nation, how do we evolve from merely homo economicus to homo religiosus?
  6. azly rahman
    azlyrahmanMust Malaysia's Islamic party collborate with Malaysia's Ultra-Malay party? Where is the line between ummah-ism and natio-ism?
  7. azly rahman
    azlyrahmanEcumenically religion is not an opiate of the masses but a revolutionary force that can transform the inner self and reconfigure the spirit
  8. azly rahman
    azlyrahmanObama is giving renewed hope to interfaith dialogue; a well crafted Cairo speech with humility and critical sensibility.
  9. azly rahman
    azlyrahmanWhere will Penanti lead Malaysians to? Will we become like another Myanmar?
  10. azly rahman
    azlyrahmanWe need to think of living in postmodern communes; prioritizing needs over wants, harnessing creativity, sharpening inner sensibility ...
  11. azly rahman
    azlyrahmanIs life suffering? Or is it a gift to be discovered of its meaning?
  12. azly rahman
    azlyrahmanHow meaningful are these elections? The world is getting more and more absurd ...
  13. azly rahman
    azlyrahmanPerak Darul Absurd: http://bit.ly/SRddc
  14. azly rahman
    azlyrahmanThe state of Perak in Malaysia has no silver lining -- it is now called Perak Darul Absurd:
  15. azly rahman
    azlyrahmanMalaysia: From Merdeka to a McCarthy Era ...
  16. azly rahman
    azlyrahmanThe global industrialization model is crumbling; we have descended into chaos
  17. azly rahman
    azlyrahmanJust posted this: http://bit.ly/Bg7dp
  18. azly rahman
    azlyrahmanTwitter creates Messiahs and Pied Pipers that will push Humpty Dumpties off the wall...
  19. azly rahman
    azlyrahmanMan is born free, but ever part of him is digitized -- he now lives a life on the screen.
  20. azly rahman
    azlyrahmanIn Malaysia, the state of Perak holds the key to total deconstructionism of Constitutional Monarchy.
  21. azly rahman
    azlyrahmanThinking about this: does religion and/or culture constrain human freedom?
  22. azly rahman
    azlyrahmanNo, you can't write philosophical essays on twitter ... only short rap and hip hop verses
  23. azly rahman
    azlyrahmanAnother rainy day in New York city ... great for May gardening ... I am thinking of all the Humpty Dumpties of the world
  24. azly rahman
    azlyrahmanToday is Press Freedom Day Daily, we are pressed for freedom
  25. azly rahman
    azlyrahmanMan is born free, but everywhere he is in chains ...
  26. azly rahman
    azlyrahmanTwitter will bring us to nowhere --that's the final destination
  27. azly rahman
    azlyrahmanThey say if you keep digging a hole at the site of Twin Towers New York, you reach Penanti, Penang
  28. azly rahman
    azlyrahmanAgain, journeying to the epicenter of the Earth ...
  29. azly rahman
    azlyrahmanCame home from Princeton University, New Jersey, to watch a Percussions ensemble play. Thinking of Mozart's childhood.
  30. azly rahman
    azlyrahmanI am watching the game between Barcelona and Chelsea and thinking of swine flu in America.
  31. azly rahman
    azlyrahmanwhere is Malaysia heading?
  32. azly rahman
    azlyrahmanThe modern State is a necessary evil
  33. azly rahman
    azlyrahmanJust updated my column: http://mt.m2day.org/2008/co...
  34. azly rahman
    azlyrahmanJust updated my blog: http://tinyurl.com/56fzdd
  35. azly rahman
    azlyrahmanazly rahman is on twitter

Thursday, June 18, 2009

Tuesday, June 16, 2009

MERDEKA MALAYSIA!

Had he become Malaysia's prime minister, how might race relations and economic progress be?





Beyond those religious debates


Seeing beyond those religious debates

Azly Rahman



Must religious dialogue be painful? Must it be greeted with hostility? Or is it a moot question - that the answer lies in the failure of our education system -- decades ago? Controversies such as the once aborted Bar Council proposal for an interfaith dialogue sometime ago, and the PAS-SIS quarrel recently offer us opportunities for dialogue, instead of a threat for silence.

Here are my thoughts on what is possible:

I have faith that we will one day be ready to appreciate not only intra-faith but also interfaith dialogue. This goes the same too for philosophical discussions and scientific debates. My experience conducting interfaith dialogues every semester in American classrooms gives me the assurance that we will be ready.

It would be good to know that eventually our corridors of academia are filled with passionate discussions on the self, the universe, God, and fate of humanity. It would be even better if we can speak of any religion from its unique perspective, seen from ecumenical, sociological, philological, historical, and phenomenological lens. The great cultural-philosophical traditions of Hinduism, Buddhism, Jainism, Sikkhism, Confucianism, Daosim have their powerful educative value alongside with the monistic philosophies of the revealed religions of the Judeo-Christian-Islamic traditions. Each must be appreciated and studied in depth.

Hence, the core of each religious foundation is there for us to explore and to learn from. We need to escape from being trapped in the particular and liberate ourselves into explorers of the universal.

Of course this will take time given the nature of class and caste system we are in; developments that have impacted our consciousness. But evolve we must, if we are to see a progressive country emerging out of these ruins of communal politics, immorality of modern casino capitalism, and persistent religious misunderstandings. Ignorance is the greatest enemy of knowledge, as the Greek sage Socrates once said.

What is interfaith dialogue?

The aborted Bar Council forum sometime ago was a good example of how we will continue to approach inter-faith dialogue. There is vision in chaos, creation in destruction, and opportunities in threats. Educators of peace and social justice must not give up.

In a country such as Malaysia with a Centre for Civilisational Dialogue in Universiti Malaya, and excellent faculties in the International Islamic University, and in a country wanting to be known as a "moderate country with a Muslim majority", we are seeing contradictions. It’ll get uglier if we fail to reflect upon the means and methods of religious dialogue.

We do not know much what each one of us believes in and what are the rituals and practices of our neighbours. We do not know what scripture they read, let alone the meaning of the prayers, the doa, zikir, the pujas, and the mantras. We lack the knowledge of the fundamentals. This is understandable - fear governs our consciousness and directs our actions and ultimately reproduces itself inter-generationally. Religion is a "sensitive" issue, they say - which needs desensitisation, I would contend.

Back to the Bar Council forum protests and the PAS-SIS row. These are a misrepresentation of what Muslims are and a reflection of how we have approached not only dialogue on religion but also on other "sensitive issues" as well. In this environment and in this regime where exploitation of issues are orchestrated by opportunists at the expense of peaceful dialogue, we will always be at the losing end of education for critical consciousness and for peace.

Humanism and rationalism

We must go back to the drawing board of our approach to teaching religion in terms of curricular design and how to juxtapose or even infuse it with core ideas of humanism and rationalism. This will take another few decades given the complexity of our society and its present evolution of “half-bakedness” of hypermodernity.

As mentioned, I have had the opportunity to conduct classes on world religions in which my students not only are American and foreign-born Muslims but also Jews, Christians, Catholic, Buddhists, Hindus, Atheists, Agnostics, and even pagans. At the end of each semester, they have a different perception of each other - more in-depth understanding of what could have remained antagonistic. We read selections of world scriptures from a hermeneutic perspective - situate them in the present and projecting them into the future.

Discussions on the Islamic concept of jihad evolved into a reflection on the struggles for the human self to explore suffering, violence, and liberation in all religious traditions. It should include discussions on media representation of the concept.

I often wonder if what I am doing is possible in Malaysia but I certainly have the confidence and hope that given the most peaceful way to approach it, a lot can be gained. Essentially religious dialogue need not be painful.

It ought to help foster deep understanding and dispel misconception of ANY religion. It ought to make us become deeply religious and to learn to explore what others believe, to respect them, to learn from the universal themes of spirituality, and ultimately to contemplate our existence within the context of the struggle between Good and Evil and to evolve as more ethical and rational beings - so that we may participate better as political and social beings..

Major scriptures

I believe we need to revamp undergraduate foundation courses in our public and private to include one that teaches the classics of the thoughts of the Eastern and Western tradition and the scriptures of the major religions. We must then bring theory to practice through experiential learning. It would be an extremely valuable experience if a Muslim can visit a church, a Hindu a Daoist temple, a Sikh a sanga, a Christian a masjid, and an atheist a gurdwara and to speak to the respective religious teachers/leaders to gain insight into the scriptures and the spiritual lives of human beings in a multicultural, many-religious society. The findings of their field study can then be used as a basis of classroom discussions for them to speak about respect and tolerance beyond cliché and mere rhetoric.

But then again, our university students are not even allowed to be involved in politics and to engage freely in public forum on political matters – how might this be possible with interfaith dialogue then?

We have a long walk to mental freedom and to a philosophical understanding of Islam and other religions. Unfortunately Malaysians are now known as people who are good at disrupting dialogues. I hope this perception will change. I hope we will evolve into such cultured beings. There is definitely tremendous value in looking at human beings through what they believe.

Education is about hope, peace, empathy, intelligence, and liberation - these we must use as a basis for a new design once we see major restructuring efforts under way undertaken by perhaps a new political, social, and educational arrangement.

Let us continue to look at possibilities in interfaith dialogue. Let education for peace and justice do that. In a country such as Malaysia wherein even Muslims are in conflicts with each other and with themselves, drowned in the sea of globalization of complexity and chaos, grasping for Light, we need to begin to be aware of the power of our evolution too as homo religiosis rather than merely homo economicus. With massive corruption, abuse of power, dehumanization via the conscious design of postmodern class and caste system, breakdown of local, state and federal governance, breakdown of family, fragmentation of the self through the onslaught of digital media, and the rude and rampant trampling of human rights – with all these we need to come together and listen to the voice of our Inner Conscience, the Inner Self, and the Self Within that cries to be known and acknowledged of its existence. We must do this as a nation and as an individual.

Ultimately, as an individual and as a nation we will ask this question: where do we come from?, where are we and what ought we be doing? and where do we go next?

From the boundaries of our own notion of truth, we will find the answers, comfortable enough to discover what ethics and spirituality means as they translate into pragmatics.

Empire of Reason, Part 1

Sunday, June 14, 2009

Zen and the art of blogging

Zen and the art of blogging
Azly Rahman
May 11, 09
11:57am


When I was growing up, I wanted to be Grasshopper, the character in David Carradine's TV series 'Kung Fu'.

Grasshopper was child imbued with immense interest in learning about what life means and how to create himself. The conversations between the master and the student intrigued me.

My interest in the philosophy of martial arts, drawn from the teachings of the masters of the Shaolin Temple, led me later in life to also study Oriental Literature and Philosophy, reading great works such as 'The Dream of the Red Chamber', 'The Tale of Genji', and 'The Pillow Book of Sei Shonagon'.

I watched numerous kung fu movies and wanted to also be like Bruce Lee, the man who synthesised Western and Eastern philosophy into an advent garde form of martial arts.

Reading Buddhism in one of those periods of my spiritual enrichment and encountering works such as 'The Zen of Motorcycle Maintenance' and 'The Dancing WuLi Masters', I found the idea of deconstructionism and psychology of awareness even before I plunged into the study of social semiotics in my years in New York City.

Zen Buddhism's most famous advocate in the West is Richard Gere, the American actor who is deeply involved in the campaign for a free Tibet. Gere often speak with the Dalai Lama in making the world aware of the persecution of the Tibetans by the Chinese government.

Awareness is a key principle of the teaching of the Buddha. Siddhartha Gautama is a quintessential example of a human being who discarded the garment of nobility and elitism and came down to earth and explored the bare-nakedness of alienation and dehumanisation.

From a prince to a pauper he evolved in the final days transformed into a philosopher. His struggles against the demons called Mara and his exploration of the self as powerful cause and effect of existence itself - and how wisdoms like pearls will emerge out of deep meditations on the fate of humanity - all these have become a life history example of how one can be at peace and harmony with the universe.

Cyberspace is a world of Maya with Mara shooting arrows at the enlightened ones. One has to be a Shaolin master in order to fight these demons and to continue to evolve into one piece into wise individuals.

Paid cyber-troopers in the Malaysian 'Mahabharata' of this millennium is a feature of this perpetually fragmented world. The industrial model has collapsed. The Malaysian monarchical state is in trouble. The Perak plague is a beginning of the Balkanisation of this Asian despotic state we are attempting to reconstruct.

Fight the demons

In cyberspace, bloggers are playing the art of making others aware of issues and in the process hopefully impart wisdom. Bloggers are artists practising the art of harmonising truth, realism, and activism.

Truth and falsehood multiply endlessly in cyberspace. At the centre of the personhood of the blogger lie awareness and the Zen-ness of the master's craft. It is the awareness of what to do with truth and falsehood and the subjectivities and reflectivities in between that determine whether the blogger is fighting the Maras the Buddha fought, or has become one of the Maras.

In cyberspace, bloggers are educating, whether it is education for peace or for war. The more popular the blogger, the greater the impact of the message. The blogger is a weapon itself - in the whole enterprise of waging war or waging peace.

In the political scene, Malaysia is being deconstructed by bloggers. It is a natural progression of the anarchic nature of the Internet. No politician is safe. You can neither run nor hide in cyberspace. It is a Matrix of the Maya world we inhabit; a world of the Maras that attacked Buddha and of the masses that stormed the Bastille.

Malaysia will continue to be destabilised by bloggers - for the better - in her evolution towards the establishment of a just republic or a republic of virtue as the French ideologues of the 18th century would say.

Politicians and pirates of the Malaysian Caribbean, ones who stole from the poor to give to the rich, are in constant fear of bloggers - especially of the Zen bloggers. The Zen blogger, like the messiah on twitter is one who does not speak ill of others in cyberspace but makes people ill by invading the inner spaces of those who abuse power and by oppressing others.

Like a Rumi poem, the Zen blogger takes the middle path in spreading a message of peace through deconstructionism. But deconstruct, the blogger must. Through right thought, right action, right conduct, and right blogging, the blogger must make others aware of what life ought to be. In Malaysia, what ought to be has become what we are wrought to be. This means we have evolved from a nation of tolerance in the 1970s to a nation of totalitarianism in the 21st century.

Like the WuLi masters and Little Grasshopper, the blogger must know how to dance when given a sword. Like Bruce Lee, he must know how to harmonise the philosophies and create a lethal art of war in his or her work in waging peace.

Only when blogging is an art and science of educating for peace and not a dance of death in Dante's Inferno, not when bloggers can be bought and sold for millions of ringgit by owners of the production of falsehood, that we can see the Zen and the art of blogging at play.

Blogegrs must journey into the self and fight the demons within. You must, as the Sufi teachers would say, be skilled in journeying from the levels of Shariat, Tarikat, Hakikat, and Makrifat - the levels of outer and inner consciousness that define the harmonious self.

For, essentially, as bloggers we answer to our inner conscience. And ultimately, we are a republic unto ourselves, in a world in which the state is still a necessary evil.

Bloggers - beware and be aware.

Friday, June 12, 2009

How to read ourselves


‘Reading’ the book of signs
by Azly Rahman





We are a book of signs. We are also living in a book of signs. We must learn how to read it.


"Read, in the name of Thy Lord who Create Thee, from a clot (of Blood)."

This foundational and genealogic Quranic verse suggests the importance of reading. We can interpret this as reading being more than an act of understanding; that reading is an act of knowing, naming, de-constructing, and reconstructing the world.

What are we to read in our lifetime? How are we to live a life that has been pre-determined by the ideological framework that awaits us at the point of departure from that clot of blood?

"Man, in a word, has no nature . . . what he has is history," said the Spanish thinker Ortega y Gassett.

"Cogito ergo sum (I think, therefore I exist)," said the French mathematician Rene Descartes.

The Western tradition suggests that circumstances and historical-materialism create the conditions of human existence. This seems to suggest to the idea that we must use our mental capacities to master our environment and the possibilities that await us, provided that we recognise the structures of oppression we are in.

This seems to further suggest that to exist, as a "free human being" one must first be aware of the visible and invisible systems created by other human beings. One must be aware in order for his/her existence to be one of "being and becoming" and in order for the human self to live with its own "global positioning system".

All of these sayings suggest the idea of "reading" the signs and symbols of the world we inhabit. They ask us to understand the significance of language we use, the culture we inhabit, the ideologies our consciousness are shaped by, and the way we as human beings are "produced and reproduced" by those in control of the historical march of "progress".

But how are we to read, what is the history of our existence, and how is the human self degenerating?

Many have laboured on with this issue - philosophers of the Eastern and Western worlds, from ancient times to the frontier thinkers of the post-modern tradition.

Socrates, the great teacher, taught people to ask questions so that they may be free from the state and from the gods created by the Athenians, Plato suggested the principles of ethics, metaphysics, poetics, and through ‘The Republic’, wrote what utopia is.

Modern philosophers and thinkers of the Western tradition - Nietszche, Locke, Hobbes, Mann, Rousseau, Hegel, Marx, Heidegger, Santayana, Habermas, Sartre, Foucault, Lacan and Derrida - continued the legacy of defining what free human beings ought to be.

The texts of the Judeo-Christian traditions, of Chinese and Hindu philosophies, and of other grand and subaltern voices have spoken on the need for the human self to be recognised as the highest form of existence. These texts have also explained the relationship between the human being and the universe it inhabits.

How might human beings be totally free in the entire scheme of human control?

Foundations of a dialogical self

I think we now ought to understand what the foundations of civilisation are and understand the complexities of the structures of human control. If we understand what the creative, critical, and ethical foundations are, we might be able to read the society we live in better.

We might even have to labour less on the question of for example, "how to reduce corruption in society" or "how to make politics more ethical" or "how to educate citizens to become more obedient to the dictates of the state".

These questions have their own unique history. We must learn to ask the right questions.

From our understanding of the foundations of civilisation, we can then comfortably explore what it means to be free and to be liberated from the prison of structures that have been erected by those who own the means of economic and intellectual production.

We can then understand how language can free or shackle us by the very nature of language as part of the system of signs and symbols. We can then understand how "language is power" and whoever owns the language owns the knowledge to control others, or that whoever is in power can further produce systems of control through the use of specialised knowledge.

From our understanding of the foundations of knowledge and the tools to explore issues of power/knowledge/control, we may begin to examine the structures that oppress us and others and learn to be critically aware of unique spaces of power and knowledge we inhabit or to understand the "cartography of our existence", so that we can then fully appreciate the thoughts we possess as a human being who is born free.

We therefore must first learn to "read", in order to be free.

Dialogical thinking, as the Russian thinker Mikhail Bakhtin might agree, will prepare us with the foundations of building new ideas and breaking new frontiers in the way we conceive what life might possibly be.

Dialogical thinking can help us examine the way we think what history can alternatively be, as in the manner many counter-factual historians might think.

Many of us have the urge to learn how to demystify age-old dogma, recognise faulty styles of thinking, and analyse flawed systems of perceptions. The urge to de-construct can be turned into a set of principles we can adopt on our road towards becoming a thinking being and on our road towards "illuminations".

The phenomena of globalisation, the rapidisation of technology, the control of resources in the hands of the global few, the increasing fragmentation of nations and the rise of "post-modern post-industrial tribes" is making this world an increasingly complex place.

Signs and symbols

We were born into pre-designed economic conditions and systems. In traditional societies, we were born as agricultural beings. In modern societies we were born into structures defined as "modern".

In this age we are born into Homo Cyberneticus (Cybernetic Beings), especially when we declared ourselves inhabitants of a Malaysian Multimedia Super Corridor living in the intelligent cities of Cyberjaya and Putrajaya.

In Malaysia for example, the economic design is one of an amalgamation of post-colonialism and Oriental Despotism, a legacy of nationalism and laissez faire economic structure and superstructure. We inherit these structures from the historical march of dominant economic ideologies chosen out of political preferences.

The knowledge we acquire is dependent upon/tied to the economic condition. The more sophisticated the ideology, the more hegemonic would be its impact on the way we acquire knowledge. We define our existence from this ideological point of view.

Following Rousseau, we were already born in chains; chained by the ideology of the political and the economic condition. The spiritual belief system is also of our own construction; based on packaged knowledge of myth and magic and manifestations of the nature of economic practices transplanted from faraway lands. This manifestation becomes culture.

The synthesis and interplay of narratives, myth, and political-economic structures become culture; as we see in the culture of the nomads of the Bedouin desert as well as the "post-industrial" nomads of Silicon Valley, California.

The structure of the development of the historical-materialism of things can be read from the nature of the development of culture and its interplay with technology and the development of human consciousness. Culture may become belief systems. Belief systems in turn become enculturalised through the installation of ideologies based on dominant inscriptions.

We consume whatever that is termed as history; memories based on recollections of human experiences, archived by human beings and written by those "who knows how to write" and "those who owns the pen."

We are taught packaged knowledge, through the process of education as social reproduction and the process of schooling as a deliberate attempt to indoctrinate and tame the mind, so that these minds will not rebel against the structures they are born into.

Creatures of perception

Let us now look at some examples in history of how institutions and ideologies shape the human self. I shall draw examples of how we have become creatures of perception, constructed by signs and symbols of the institutions that reproduced us.

During the early days of the Malay College Kuala Kangsar, for example, children were taught packaged knowledge based on what was then the beginning of Eton-styled education system. That was the dominant installation of the British ideology.

Later in the 1970s, the Maktab Rendah Sains Mara system installed an educational ideology based, among others, on the model of the Bronx School of Science using an American-styled curriculum.

There were also models of indoctrination using Islamic-based principles of teaching and learning. One can go farther back in history and analyse how Christian missionary schools were build to have the minds reproduced according to the designs of the producers.

Another example will be the development of vernacular schools and ideologies based on race and ethnicity dictates the development of the self.

In the heyday of the "Islamisation process" in Malaysian politics, then minister of education prepackaged an "Islamic" version of knowledge and called it Kurikulum Bersepadu to indoctrinate children into believing what political reality is about and to ensure his truth and the aligned truth of a prevailing doctrine be broadly disseminated.

Much later, in the heyday of Malaysia's conversion into an "Information Age" society, educationalist pre-packaged knowledge by introducing other means of disseminating truths and educating by designing Smart Schools (aligned with the demands of the Information Age).

In many a state in the Malay economic belts, other forms of schooling and indoctrination rule. Those in power and in their capacity to design systems of control install stronger structures of control; control of the minds of children who possess the ability to become frontier thinkers.

Human creativity is curbed to ensure that dogma will reign. Regimented truths are systematically forced into the curious young minds. These truths are borrowed from faraway lands and disseminated through specialised language.

Such are regimes of truth we have created out of our political-economic conditions. We must learn to read the meaning of how our learning institutions have produced us, as well as the power structures that produce such regimes of truth.

Sell not your soul for that truckload of gold



Early history of liberation of women and slaves

One of the most memorable moments in the history of liberation of human beings -- of both women and men. Predates the history of Western feminist movement and The Abolitionist movement. Below is from a scene in an old movie "The Message"; the story of Prophet Muhammad's (Peace be upon Him) message to Humanity, validating the message of Oneness and Peace.






Wednesday, June 10, 2009

Melayu di perhamba 'ketuanan Melayu'?


'Ketuanan Melayu' dari pandangan seorang Melayu
Oleh Azly Rahman
Selasa, 09 Jun 2009 15:34


(Terjemahan daripada bahasa Inggeris oleh Centre for Policy Initiatives)



'Wahai Manusia! Tuhan kamu itu esa dan dan kamu semua manusia berasal dari Adam dan Hawa, tidak ada orang Arab yang lebih mulia dari orang bukan Arab atau orang bukan Arab lebih mulia dari orang Arab; juga tidak ada yang (berkulit) putih lebih mulia dari yang (berkulit) hitam atau yang (berkulit) hitam lebih mulia dari (berkulit) putih), selain daripada belas kasihannya. Ketahuilah bahawa setiap Muslim adalah saudara kepada Muslim yang lain. Kamu semua adalah sama; tidak seorang pun yang lebih mulia dari yang lainnya kecuali dalam Taqwa dan beramal saleh.'

- Sabda Nabi Muhammad s.a.w (Selawat dan salam ke atas junjungan besar Nabi)


'Malaysia – dipunyai oleh siapa? Kepada warga Malaysia. Tapi siapakah warga Malaysia itu? Tuan Pengerusi Majlis, harapannya sayalah warga itu. Namun kadangkalanya, duduk di kamar ini, saya meragui kalau-kalau saya dibenarkan menjadi warga Malaysia. Ia keraguan yang membuai tergantung dalam pemikiran ramai orang,.... [sekali] emosi digerakkan dalam tindakan, manusia berlaga sesama manusia sepanjang kata-kata yang tidak terucap, kamu akan berdepan dengan perang yang akan memecahkan negara dari atas ke bawah dan meleraikan Malaysia.' – Lee Kuan Yew, Menteri Kanan, Republik Singapura.


Menaksirkan Ketuanan Melayu sebagai 'Malay superiority’ (keunggulan Melayu) sebaliknya agak tidak bermakna, tidak tepat secara asal usul ilmu bahasa dan secara falsafahnya dilihat angkuh. Saya kira kata 'kediktatoran' lebih dekat pada pengertiannya. Seterusnya membaca tulisan ini, tolonglah jauhi daripada membuat penghakiman tentang nilai dan janganlah terperangkap dalam penjara bahasa yang berhubungan dengan kata 'kediktatoran'.


Mendikte ['dikte' kata akar 'diktator'] membawa erti tersirat memberitahu, yang juga bermaksud menceritakan. Menceritakan bermaksud menjalin kisah berasaskan satu ideologi. Mengideologikan bererti mengurung. Mengurung bermaksud akan diperangkap. Kediktatoran di sini bermaksud pemerangkapan. Seseorang itu bukan menyedari kebebasan untuk memerintah tetapi sebaliknya sedar dirinya dalam perangkap – dan cuba keluar dari keadaan yang menjeratnya itu. Inilah bentuk kesedaran palsu.


Kata-kata, seperti yang diungkapkan ahli teori sastera Raymond Williams, perlu dipancangkan pada konteks/diletakkan dalam keadaan ekonomi yang muncul di dalamnya. Pernyataan terkenal Marx bahawa kewujudan manusia itu berdasarkan takrif keadaan ekonomi mereka dan keadaan ekonomi tersebut telah ditentukan sebelum mereka lagi. Ini merupakan pandangan 'ketentuan' (deterministic) dalam sejarah manusia.


Saya pertama kali mendengar ungkapan Ketuanan Melayu dalam pertengahan 1980-an dari buku karangan Malik Munip. Saya membaca karyanya, dalam masa yang sama menelaah tulisan Lim Kit Siang, ‘Malaysia in the dangerous 80s’ (Malaysia dalam tahun-tahun 80an yang berbahaya) untuk mendapatkan kesan penghujahan. Waktu itu, saya seorang siswa pengajian Sastera, Pendidikan dan Politik Antarabangsa.


Saya juga mendengar, para pelajar Melayu tidak digalakkan membaca karya Kit Siang dan digalakkan membaca 'Ketuanan Melayu'. Saya sukakan buku-buku yang diharamkan dan buku yang disebut orang supaya jangan dibaca. Terdapat rasa cabaran intelektual atas keupayaan membaca buku-buku terlarang.


Saya membaca buku Mahathir Mohamad, 'Dilema Melayu' dan buku Syed Husin Ali, 'Orang Melayu: Masalah dan Masa Depannya' serta buku, 'Mitos Pribumi Malas' karya Syed Hussein Alatas serentak pada waktu yang sama. Sekali lagi, untuk mendapatkan rasa keseimbangan.

Saya membaca penerbitan rasmi tentang keadaan ekonomi, disamping iringan bacaan rapi analisa ekonomi-politik negara kapitalis Malaysia.

Saya membaca karya Freud dan Marx bagi melihat sejauhmanakah penghujahan tentang totalitarianisme dari para pengarang besar arus pemikiran Sekolah Kajian Kemasyarakatan Frankfurt (Frankfurt School of Social Research). Saya membaca Al-Quran dan Bhagavad Gita, Ramayana dan Mahabharata untuk melihat dimanakah berdirinya hujah berkenaan keunggulan kaum dan apakah takdir masa hadapan manusia.


Jika kita membaca sejarah perkembangan ideologi ketuanan ini, kita dapat melihat ide tentang penguasaan sosial dan keunggulan kaum kemungkinan segalanya hanyalah berpunca daripada ekonomi. Tetapi soalan saya – siapa yang berhak mendakwa bahawa tanah ini dan itu dipunyai oleh kumpulan orang ini dan itu. Di titik manakah budaya dan kewarganegaraan bertemu dan merundingkan isu berkenaan kesetaraan [fahaman egalitarianisme]? Di mana 'kebenaran satu-satu budaya' itu sampai ke batas hadnya dan datang persoalan menguasai tentang 'kebenaran kewarganegaraan'?

Ia perihal persoalan yang cukup rumit. Warga Malaysia perlu menjawabnya setelah 50 tahun kemerdekaan. Kita mesti membuka ruang perbincangan berkenaan isu ini.

Lirik propaganda


Mari kita melihat bagaimana gagasan ketuanan Melayu disebar luaskan ke dalam jiwa anak-anak muda. Salah satu caranya, melalui kem-kem pemaksaan kepercayaan (indoctrination) dengan menggunakan nyanyian lagu-lagu.


Lebih berdekad lamanya, barangkali jutaan pelajar Melayu diajarkan lagu propaganda berbahaya, ‘WARISAN/Anak Kecil Main Api’. Salah satu rangkapnya mengungkapkan kuasa orang-orang Melayu:

… kini kita cuma tinggal kuasa

yang akan menentukan bangsa

hasil mengalir, ke tangan yang lain

pribumi merintih sendiri…


(senikata lagu Biro Tata Negara)


Saya tidak fikir kita memiliki kejernihan kefahaman terhadap maksud lirik ini. Saya juga meragui penulis lagu ini benar-benar mengerti maksud 'sejarah rakyat Malaya'. Ianya lagu yang berasaskan hasrat perkauman; liriknya ditulis seorang yang tidak memiliki kefahaman ekonomi-politik sejarah warga Malaysia, apatah lagi kemajuan terkini di bidang ilmu kejiwaan (psikologi) tentang kesedaran.


Program-program latihan yang memerangkap jerat dengan tema lagu ini bertujuan menumbuhkan perasaan takut orang Melayu, bukan terhadap orang lain tetapi diri mereka sendiri, serta mengacukan kebencian terhadap kumpulan etnik lainnya tanpa menyedari siapakah musuh sebenar orang Melayu.


Ia menggunakan kaedah merehatkan tubuh bagi membawa gelombang otak dalam isyarat alpha dan keadaan yang bersesuaian untuk penyampaian pesan-pesan tidak senonoh di bawah sedar. Dalam keadaan ini para pelatih dipukau ke dalam keadaan 'separuh tidur' bagi menyerap pesan ketuanan Melayu yang menjajah kesedaran mereka. Teknik ini dipelopori ahli sains Rusia, Barzakov dan Lozanoz di awal tahun 1970-an, dinamakan ’suggestopedia’ yang digunakan untuk menanam rasa takut yang mencengkam dalam diri seseorang dan kebencian mendalam terhadap orang lain.

Sejarah adalah himpunan corak rumit tata cara aturan susunan kata-kata yang saling mempengaruhi di antara teknologi, ideologi, budaya, taksiran dan proses yang melembagakannya. Sejarah tidaklah semudahnya dapat dikurangkan setakat lirik-lirik dangkal yang pernah dinyanyikan suatu waktu dahulu sebelum perang [Dunia Kedua] di Jerman dalam alunan gubahan semangat kebangsaan yang melampau.

Sejarah juga tentang kerumitan perkembangan beransur-ansur (evolusi) kelas pemerintah yang memiliki teknologi-teknologi pengawalan. Seperti kata Marx, pada setiap zaman hanya sejarah penguasa yang mengawal perkakas-perkakas pengeluaran yang akan ditulis dan ditulis kembali. Pemenang menulis sejarah, mereka yang kalah menulis puisi atau mengkaji sains kajian budaya (antropologi), keluh sebahagian orang lagi.


Kembali ke lirik tadi. Setelah 50 tahun kemerdekaan, siapakah yang menderita di Malaysia? Siapa yang menjadi kaya-raya? Siapa yang membesar dan berkembang menjadi raja perompak? Apa yang terjadi ke atas sistem kehakiman kita, universiti kita, jalan-jalan di kota kita, jaminan keselamatan awam kita, sekolah kita, anak muda kita dan keseluruhan penyusunan sosio-ekonomi masyarakat menjelang pilihanraya umum ke-12 yang lalu. Bagaimana ide ketuanan Melayu menyumbang terhadap keadaan-keadaan yang wujud hari ini?


Bahasa kuasa dan ideologi di alunkan dalam lirik tersebut. Penakrifan 'bumiputera' dimainkan. Ia menjadi kata yang bermasalah dalam era dekonstruksionisme [fahaman tentang kemusnahan makna dan pembinaannya kembali dalam bermacam ragam taksiran atas dobrakan pada makna tersebut]; menurut penyair WB Yeats suatu era dimana tiada lagi pemusatan, “pusat bukan lagi penumpuan segalanya.”


Pemuzik rock akan mengingati lagu terkenal kumpulan Scorpion, 'Winds of Change' bagi mengenang runtuhnya Tembok Berlin dan permulaan pecahnya Empayar Soviet. Kita perlu berdepan dengan 'kemarahan' kata-kata.


Tamatkan Ketuanan Melayu


Bagi umat penganut Islam di Malaysia, sabda Nabi Muhammad S.A.W ini memang biasa didengar:

'Asal usul turunanmu tidak perlu dibanggakan. Tidak juga ia membawa kepadamu keagungan. Wahai Manusia! Tuhan kamu itu esa dan dan kamu semua manusia berasal dari Adam dan Hawa. Kamu semua sama ibarat bijirin gandum di dalam cupak ... tiada yang lebih mulia dari lainnya, kecuali dalam amal saleh dan ketaqwaanmu. Untuk melihat seseorang itu dalam kekejian, mencukupi jika dia menghina orang lain dengan wang, amarah dan pembaziran....'


Saya menyatakan ketuanan Melayu merupakan gagasan berbahaya yang mengancam hubungan kaum. Ia merupakan taksiran sombong terhadap sejarah terpilih; sejarah yang memberi keuntungan besar terhadap sekumpulan orang hasil daripada penerapan ideologi ini.


Siapapun yang mempromosikan gagasan ini adalah dangkal dalam perihal perkara falsafah sejarah. Saya tidak fikir Melayu hari ini membeli ide 'ketuanan Melayu dan kediktatorannya'. Jika ada ketuanan satu-satu kaum itu, maksudnya kaum lain hanyalah 'hamba' dan 'abdi' atau 'warga kelas kedua'. Itupun kalau kita ingin menganalisa dari sudut pandang hikayat 'Tuan dan Hamba'?


Selaku orang Melayu yang ingin melihat berakhirnya gagasan layu Ketuanan Melayu dan lahirnya kesedaran baru yang menghormati martabat semua kaum dan maruah kesemua kumpulan etnik, saya menyeru warga Malaysia untuk terus bersikap kritis terhadap apa jua usaha oleh kaum manapun untuk mencanakkan gagasan ketuanan palsu mereka. Ini kerana ianya akan mencambahkan etnocentrisme [fahaman kecintaan kaum yang melampau] yang berjiran pula dengan xenofobia [fahaman kebencian terhadap orang asing].


Kita perlu bekerja sama untuk mendobrak [dekonstruk] segala bentuk susun aturan politik berasaskan kaum. Seiring dengan itu bekerja ke arah menzahirkan tata cara baru yang berasaskan kepada reka bentuk ekonomi yang lebih setara yang mengambil kira keperluaan asasi dan martabat kesemua kaum.

Kita mesti mengajar murid-murid sekolah bagaimana untuk mendobrak rasa keunggulan ketuanan kaum itu, bukan saja dengan mengajar tolak ansur tetapi kesetaraan masyarakat – melalui strategi pendidikan kedamaian. Kita akan menuai hasilnya buat generasi akan datang.

Lecture: Edward Said

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Lecture: Noam Chomsky

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Lecture: Jacques Derrida

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Lecture: Jean Paul Sartre

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Movie: 1984

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Movie: Animal Farm

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Movie: Chicken Run

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Poems: Rumi

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Dialogue on Religion: Karen Armstrong

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Dailogue on Religion: Huston Smith

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Islam

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Humanism

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Jainism

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Sikkhism

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Hinduism

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Bahai

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Confucianism

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Taoism

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The Bhagavad Gita

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Jesus of Nazareth

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Siddharta Gautama

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Prophet Muhammad (Pbuh)

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