Monday, September 19, 2011

Membaca dan Intrig Elitisnya


Mungkin ada yang mengatakan membaca itu boleh dilakukan oleh sesiapa dan di mana-mana sahaja pada tiap ketika. Benarkah? Menyebut 'membaca amalan mulia' senang sahaja menitip pada arakian kempen dan slogan itu dan ini, walhal impaknya pada benak pemikiran massa tak ubah seperti 'merokok membahayakan kesihatan.' Mengapakah begitu sukar untuk menanam budaya membaca di kalangan massa sedangkan perpustakaan-perpustakaan, kedai-kedai buku, sekolah-sekolah, hatta rumah-rumah ibadat dan tempat tinggal persendirian pun sudah hampir pasti ada bahan bacaan yang entah berapa banyaknya? Tiada pula undang-undang yang mengharamkan kegiatan membaca! Malah, ada rebat cukai lagi kepada ulat-ulat buku sebagai ganjaran kerana sanggup mengulati lembaran-lembaran kertas berjam-jam lamanya.

Namun, sangatlah sedikit golongan ulat-ulat buku ini kerana mereka ini golongan elit. Iya, membaca adalah budaya elit! Membaca itu mudah sahaja. Kita membaca setiap hari daripada anda bangun tidur sehinggalah kita tidur kembali. Jika anda sedang menelaah penulisan ini, maka anda sedang membaca. Jika anda sedang 'PM' di Facebook pun anda sedang membaca. Tak kurang juga kita 'melihat' papan-papan tanda di tepi jalan yang bertulis "Kota Samarahan 10" atau "BERHENTI," pun anda sedang membaca! Tapi apa bezanya kita ini dengan sang ulat buku itu? Banyak! Ini cuma sebahagian daripadanya. Pertama, membaca bagi sang ulat buku adalah suatu budaya, bukannya kebiasaan. Budaya bermaksud ia telah menjadi suatu kegiatan dalam sedar yang berulang-ulang sehingga ia menjadi suatu disiplin. Disebabkan kegiatan itu berulang-ulang maka wujudlah corak, cara, gaya dan rentak yang membentuk identiti membaca si ulat buku itu. Hasilnya, ruang minda sang ulat buku pun bertambah yang terkesan pada cara dan tajuk percakapan, penulisan dan tindak-tanduknya.

Tapi untuk orang kebanyakan pula, membaca cuma suatu kebiasaan.Kebiasaan dalam ertikata ini bermaksud perkara yang selalu diulang-ulang sehingga ia menjadi sesuatu yang tidak disedari lagi akan kewujudannya. Begitulah 'membaca' bagi orang ramai: memadailah sekadar tahu membaca (melihat?) 'BERHENTI,' atau 'KUALA LUMPUR 30km,' 'lol,' dan 'i luv u' di paparan papan tanda tampak dan maya. Tiada pula disiplin kerana amalan 'membaca' itu dilakukan di luar sedar lalu corak, gaya, cara dan rentak tidak dapat dirakam oleh benak pemikiran 'yang melihat' itu kerana amalan-amalannya rawak. Hasilnya, tajuk dan cara percakapan, penulisan dan tindak-tanduknya pun terkesan, cuma ruang minda yang melihat itu tidak pula bertambah, malah ada yang merosot.

Pun begitu, itu hanya sebahagian daripada kisahnya. Wah, senang benar melabel orang itu 'ulat buku, sebab itu dia pandai' dan orang itu 'bukan ulat buku, sebab itu dia bodoh' tanpa menyelidik terlebih dahulu norma-norma di sekelilingnya. Di tempat kita, bahan-bahan bacaan berkualiti amatlah mahal harganya. Jika tiada Lima Puluh Ringgit di dalam dompet (atau di dalam akaun bank jika ada pengguna kad debit; jika anda pengguna kad kredit, anda memang orang elit!), kus semangat, lupakan sahaja niat untuk memiliki naskah yang terpampang pada rak buku itu! Benar ada bahan bacaan yang murah dan berkualiti. Pergilah ke rak buku bahagian 'Classics,' 'Local Interests,' 'Agama,' atau 'Value Buy,' nescaya anda akan terjumpa bahan bacaan itu. Tapi jangan harap (atau mengharaplah) anda terjumpa yang lebih daripada itu tanpa wang Ringgit di tangan.

Ini adalah satu kecondongan dalam amalan membaca. Benar ada yang sangat ingin membaca lebih atau belajar membaca tetapi tidak punya kemampuan ekonomi untuk berbuat demikian. Makanan-makanan minda yang berkhasiat di pasaraya-pasaraya yang biasa menempatkan gedung-gedung buku selalunya diimpot. Bahan-bahan impot pula selalunya mahal. Bukan tiada makanan-makanan minda tempatan yang berkhasiat lagi enak dijamah akal, akan tetapi reputasinya sama seperti midin dan laksey: enak dimakan bagi sesiapa yang pernah merasanya, murah juga tetapi tidak ramai pula yang mengetahuinya, apatah lagi membelinya!

Mahal itu satu, tapi yang satu lagi adalah penguasaan bahasa dan teknik membaca membezakan ulat 'enggang' dan ulat 'pipit.' Benar, melihat dari kiri ke kanan sambil menyebut ungkapan dan perkataan yang dibaca itu pun membaca juga, tetapi sangatlah berbeza gaya membaca orang itu dengan mereka yang boleh dengan yakin berinteraksi, mengkritik, membidas, memperkaya, menyokong, dan menilai apa yang dibaca. Untuk membina kemahiran-kemahiran membaca pula bukan usaha sehari-dua; itu kerja bertahun-tahun lamanya. Si pembaca perlu membaca dengan banyak dalam bidang yang meluas, baharulah lenggok-lenggok halus setiap bidang bacaan itu dapat dikuasai satu persatu yang semestinya perlu ditatih dan dilatih.

Latihan ini jauh menjangkau sempadan kata kerja membaca itu sendiri. Ini berkaitan dengan perkembangan minda dan pemikirian yang antaranya terangkum, tapi tidak terhad kepada, ilmu-ilmu retorik, penaakulan, perbahasan, perbincangan, puisi, pengiraan, logik mantik, falsafah, agama dan spiritual, dan yang lain-lainnya yang menerbit rasa minat untuk membaca itu sendiri. Tambah pula membaca mestilah ada tujuan biarpun tujuan itu untuk berhibur sekalipun. Semakin jelas tujuan bacaan itu, semakin tajam pula mata akal melihatnya maka semakin banyaklah makanan minda dapat dituai. Nah, ini bukan kerja orang elit?

Seterusnya, tahap penguasaan bahasa bahan yang hendak dibaca juga sangat penting untuk menghadam bahan bacaan. Yang tinggi tahap penguasaan bahasanya boleh menghadam diksi-diksi yang 'berat' (walhal takrifnya tidaklah sesusah mana pun) kerana kayanya pengetahuan dalam kosa kata, sintaks dan rencana penggunaannya. Yang rendah tahap penguasaan bahasanya pula terpaksalah pula berpuas hati dengan bahan bacaan yang lebih mudah. Ini membuatkan mereka ini takut untuk menyentuh buku yang 'berat' kerana sedar bahawa mereka hanya punya kail sejengkal, tiada layak menduga lautan dalam. Yang hanya mampu menjala jerung di lautan hanyalah mereka yang berpukat berkapal - dalam pengamatan bahasanya lalu luweslah pemahamannya.

Satu lagi kedangkalan persepsi terhadap sang ulat buku 'besar' ini adalah mereka semestinya juga berkaca mata seinci tebal, berseluar dan bertali-pinggang 'tinggi', dan 'skema.' Ini usaha pembodohan massa! Sang ulat buku 'besar' boleh jadi remaja miskin yang tinggal di kabin pedalaman Amerika, pemuzik Rock berambut warna-warni panjang, dan agamawan berjubah serba putih! Iya, rupa mereka sama sahaja dengan golongan-golongannya. Bezanya sang ulat 'besar' ini tahu lebih, terutamanya dalam bidang yang diceburinya, dek usahanya mengulati siratan-siratan ilmu pada naskah-naskah yang diamatinya.

Gerbang ilmu, walaupun luas, ada penjaganya. Tidak semua penjaga itu baik, ada juga yang tidak kurang bodohnya. Ada mereka yang sengaja menjadikan bacaan itu susah dengan segala macam istilah yang memeningkan. Tujuannya menulis bukan untuk mendidik, tetapi untuk mengelirukan, atau menunjuk-nunjuk bahawasanya dialah empunya kunci ilmu itu. Ada juga penjaga yang mencuri hasilan ilmu orang lain. Katanya itu idenya walhal yang penat bersengkang mata menelaah siang malam membuahkan ilmu itu adalah orang lain! Ada juga yang ingin menjadi penjaga ilmu jadi tetapi pemalas. Impiannya mahu menjadi pendita agung tetapi kerjanya potong dan tampal sahaja. Itu pun dikiranya sudah membaca!

Tapi yang paling malang ada yang menyangka ia menjaga, tetapi sebenarnya ia memusnahkan. Dilarangnya orang mengaji buku orang asing kerana mereka bangsa penjajah, kononnya. Dilarangnya pula orang mahu belajar bertutur selain daripada bahasa ibunda, kerana itu tidak patriotik! Yang paling membiulkan ialah dilarangnya orang bertanya kerana mungkin apa yang ditanyakan itu terlalu sukar untuk dijawabnya, lalu dilekehkan pula mereka yang berfikir dek usang tubuhnya kerana terlalu lama menaakul beribu-ribu helaian mukasurat. Berharga sungguh umur yang dihabiskan untuk menggilap permata akal itu, mahal pula akibatnya!

Sungguh hairan, perpustakaan-perpustakaan ada pengunjung, tetapi yang datang sudah ada dengan buku rujukannya sendiri! Datangnya cuma untuk 'menjawab' dan 'memuntahkan' soalan-soalan yang mempunyai jawapan 'pasti!' Banyak khazanah yang bernilai di sebalik rak-rak panjang itu. Tetapi itulah, tidak ramai yang mahu dan mampu menatapnya, dek kerana miskin harta dan/atau miskin ilmu. Apa mudah untuk menjadi kaya? Kempen membaca? Fikir semula, kerana besarlah intrignya dek mendokong bawaan elit persis teori konspirasi, cuma lebih sedikit daripada omongan kosong. Tapi membacalah dan jangan gusar; kebulur akalmu jika tidak dijamu.

Thursday, September 15, 2011

16/9/11: What a Malaysia Day Parade!


A well staged Malaysia Day parade after a momentous Prime Minister's speech last night. Head of Sarawak and Head of Sabah are recognized second and third from the Supreme Ruler of the Federation in degree of importance in protocol, implicitly recognizing the Constitutional State components of Malaysia: Sabah, Sarawak and Malaya.


Najib did not leave together with the Lordly departures. Instead, he stayed behind for a brief ad-lib Malaysia Day thank you speech with a loud 1Malaysia and Merdeka hail in the end, aiming his notes to young Malaysians.


Merdeka Day seems to receive a second degree importance to give way for Malaysia Day:"Freedom from British the colonist" sentiment is now suppresed to give way for "a united people of Malaysia" sentiment.


Orang Asli and Siamese ethnic costumes, however modified, are now mentioned and made public by the mainstream media in the cultural dress parade, in addition to the omnipresent Malays, Ibans etc.


None among the formal opposition leaders were seen present. Instead, Pakatan began the day to claim credit for ISA abolishment and touted about Buku Jingga, not congratulate the Federation for its 48th Malaysia Day.


Najib's Federation politics maneuver is reaching a new height.

Sunday, April 17, 2011

Sarawak 10th State Election: a Reflection


Sarawakians have decided on April 16th that Barisan Nasional (BN) again shall rule the State with 2/3 majority. BN seized 55 seats and receives 54.53% popularity votes (PV), seconded by Democratic Action Party (DAP) 12 seats with 19.75% PV, People's Justice Party (PKR) 3 seats with 17.15% PV, and Independent 1 seat with 2.94% PV. Sarawak National Party (SNAP), Parti Islam SeMalaysia (PAS) and Parti Cinta Malaysia (PCM) appropriated no seats from the fray. Percentage of voter turnout is 70% which is among the highest in Sarawak state election history. Many might be puzzled and even disappointed because the 2008 12th General Election political tsunami did not reach East Malaysia's shore. While a tsunami did not happen, a wind of change is certainly blowing fresh in Sarawak politics.


Sarawak, despite being the largest and a major entity-component of Malaysia, is arguably among the least known in terms of its religious, ethnic, social, and cultural dynamics that influence its voting pattern. Sarawak is connoted by some as BN's "safe deposit" - a blanket term to label the State and her voters as docile followers of BN. While Sarawakians usually show strong support towards BN, this is not without reasons. In this election, the trend continues with a significant exception - the Pakatan Rakyat (PR) and the Independent reaped sixteen for the opposition chairs with sound legitimacy, consent and will of general Sarawakians.


THE FEDERAL AID


It is no surprise BN is utilizing each and every government machinery possible. This time, this force is multiplied with direct intervention from Putrajaya, Malaysia's federal government, to insure BN's victory. The Prime Minister himself camped for six days in Sarawak to campaign for BN along with his deputy, key ministers, and UMNO campaign workers imported from the Peninsula. Institutions such as KEMAS and JASA are used by BN ant armies to penetrate deep into Sarawak grassroot voters especially in the rural areas. Liquid and capital assets such as cash money and cars (read: Chevrolet SUV with "G1M XXXX/G1M XXX plate number") are flushed in to ensure the mobility of these machineries. Promises of new projects, instant and long term, are made right before and during the election campaigns. These are just few open secrets of BN well known to Sarawakians.


MONEY POLITICS


Some claim money politics in terms of vote buying one of the defining factors that determine the outcome of Sarawakian elections. While this may be true to some extent, especially when the amount is large relative to basic income of the receivers, there is a larger issue at hand. The receivers, usually from targeted specific groups of urban and rural poors in hotly contested constituencies, are cogitating more than which-candidate-to-vote factors when they receive their money.


Based on ground interviews, these receivers attribute the money acquired from political parties, or candidates and representatives of political parties, are simply compensation for their absence in their daily work. Others treat it as the matter of goodwill from a patron: a gesture similar to saying "how are you" and "thank you." Little is this act attributed to moral reasoning that lead to "wrongness" and "unfairness" among the receivers. Still, the receivers reserve their rights to vote whoever they want: receiving (or not) the money is an entire different question altogether, leaving the effect of "money politics" an interesting factor to be explored in Sarawakian elections.


DEVELOPMENT! DEVELOPMENT!


Development is perhaps the cardinal factor that determine the voting factor of Sarawakians. The context of development can be understood in different ways depending on specific needs of each constituency. In rural area, "development" means catering to basic needs such as constant clean access to water, electricity, school, medical center, roads and jetty. In urban area, "development" means catering the wants of a metropolitan society such shrewd town planning, more job opportunity for skilled labors, and infrastructure building. In this election, BN is able to convince the voters it is the capable force of propeling development in the rural areas and some parts of the urban areas.


Instant handouts of water tanks and concrete jetty constructions are examples of immediate goodies received by rural folks as preliminary proofs that BN is able to do more. The long term ones are delivered in terms of pork-barrel projects by means of promises made by key leaders of BN. The execution of those projects in time or as promised is an entirely different question.


As for the urban areas, the Malay-Melanau community is buying the development promises wholesale. SCORE, GTP and ETP (1 MALAYSIA) viewed as the way forward towards advancing Sarawakian economic growth. This is also the group that had benefitted most from Sarawak's urban development from the past fifty years many among the urban Malay-Melanau voters would attribute to the contributions of BN. This is also true for the urban Chinese community for a long time, until recently.


PRIME MINISTER NAJIB AND 1MALAYSIA


The Prime Minister himself seem to be an icon in this general election especially among the rural voters. Where public images and repertoire of state BN leaders fail, Najib seem to fill the void with his constant chant of 1MALAYSIA: a concept he himself learn and believe is rooted deep within the Sarawakian society. He creates an image of being 'on the ground' Prime Minister, willing to traverse the wilderness of Ba'Kelalan and meet the people there to address their concerns especially on development, had won the heart of rural Sarawakians. The core principle of 1MALAYSIA - unity, is his image label.


THE CHURCH AND THE STATE


The Bible in Malay (and "Allah") issue does not seem to translate in votes for most Sarawakian Christians and Muslims. While the churches are implicitly calling for the 'righteous government,' nowhere is the Bible issue hold ground in any major political rallies and manifestos in contending parties. Perhaps it is shrewd for the Chief Minister and Prime Minister to visit Sarawakian Christian leaders for the first time in history, but the visits draw very little (or quiet?) attention from the mass voters. Even the Malay-Melanaus, whom are the Muslim majority in the State, are not responding to the issue. No rally at the mosque, no heated Friday Islamic sermons whatsoever.


"ANASIR LUAR" A.K.A "OUTSIDE INFLUENCE"


The "anasir luar" sentiment are played by at least three (major) sides among the contenders: BN, PR and SNAP. SNAP is suggesting "anasir luar" is the "orang Malaya, their associates and parties" altogether and focusing on the appeal of Dayakism. BN is suggesting the VALUES brought by (i.e. fiery campaign speeches, character attacks, and "violent acts") "orang luar [= orang Malaya of the oppositions?]" is the "anasir luar." PR is pinpointing "anasir luar" directly to the Chief Minister's wife and associating it with ultra-expensive wedding jewelry! All are expressed in terms of negative campaigns to discredit the oppositions but none seemed have real active and explicit influence on the votes, save maybe the BN versions in campaign banners and posters in the Chinese area (and also on vandalized campaign billboard) sort of saying "we reject the Islamic State."


THE ROCKET FLEW HIGH, SOUPING SUPP


DAP won 12 out of 15 seats and blasted off SUPP's Prime at his own ground. This is clearly the urban Chinese factor, combined with effective DAP campaign machineries, availability of resources, and decades of experience in serving the needs of the Sarawakians, especially in Chinese majority area. Campaign posters, banners and billboards are well worded and presented in sassy, Hong Kong style artist promotions. The cute rhinocerous hornbill mascot and t-shirt, UBAH, sold out in minutes, in the festive-like gatherings that draws thousands and tens of thousands crowd strong. DAP sentiment is clear and attuned to the Chinese community: "Pek Moh," which is a call for a change in the highest strata of Sarawakian administration. There is also elements of protest votes due to non-performance of SUPP to represent the Chinese community in the government.


ONE EYE ONLY FOR THE ONE-EYED


PKR, despite its ambition for 49 seats, seized only three. Despite the presence of its big guns such as Anwar, Nurul Izzah, Azmin Ali, Saifudin Nasution, Tian Chua and Wan Azizah, they carry little weight when it comes to vote counts. Their winning in three seats are exceptional: in N.11 Batu Lintang and N.34 Krian mainly because of the Chinese momentum borrowed from PKR's association with DAP. In N.70 Ba'Kelalan, its candidate is a well known long time activist and lawyer to the locals against an unknown BN candidate. In other words, N.70 is the Baru Bian factor, not the PKR factor.


Perhaps PKR's biggest flop is that it was unable to capture the local sentiment and woes of the voters. PKR's campaign machineries and ant armies are poorly trained and equipped.They scare the folks away (who wants to talk to you when the first question you asked is asking for their IC?) instead of making the folks listen to them. Their posters, banners, and campaign rallies reflect little with the sentiment on the ground. Some of the glossy handouts even speak about PKR's ambition to Putrajaya with all its Federal manifestos - which the rural folks couldn't care less. It is true that Anwar is PKR's campaign icon where he attracts crowds whenever he goes, but his charisma alone is far from sufficient when it comes to winning Sarawak. This lack of attention to local sentiment costs PKR dearly both in terms of its material cost and votes - only an eye Sarawakian attention for the one-eyed insensitive party.


SNAP SNAPPED


SNAP, one of Sarawak's oldest and once most influential party, suffers a major defeat in this election - it wins none from 26 contested seats and reaps only a total of 15 663 votes. Its ambition to be Sarawak's kingmaker (or the King?) is buried when its investment for Dayakism, a sort of Sarawak land for the native Dayaks, does not pay well in this election. Its former strength is much diluted - its splinter such as SPDP is doing well in BN. SNAP loses and turned against its PR alliance in this election. How will SNAP rejevunate is all for us to see.


THE IRRELEVANT THIRD FORCE, SAVE THE MINOR INDEPENDENT


PCM contested in 6 seats, lost all seats, and garnered only a total 2895 votes, wiping away the possibility of breeding a viable third faction in the near future. However, independents are exceptions to be pondered: 41 of them contested in the election. Although some 26 of them lost their deposit money, the fact that they are willing to enter the election nonetheless without the direct umbrella of BN, PR, and SNAP is something for all to reflect - are there noteworthy political issues missing in the mainstream debate? The fact that the total of 20 064 for the independents, some twofold more than PAS, speak something of their presence. The independent even seized N.54 Pelagus.


PAS PASSED OUT


At first, there seemed to be hope for PAS with its carefully selected 5 seats it contested. Among them, N.24 Beting Maro was the most promising. Hoping to gain Malay-Muslim majority with significant Iban minority presence, PAS played the usual card: the "Islamic" card, which does not bode very well among Sarawakian voters, even among Sarawakian Muslims.


The exception is in Beting Maro where even the non-Muslim Ibans are joining the 'selawat' rally towards the 'penamaan calon session,' not because they are now subscribing to PAS' Islamic ideology. Rather, it is a march of discontent to the non-performing incumbent BN YB over there who is not addressing to the rural Beting Maro Ibans' (and Malays') economic needs. There is also a general rejection over PAS' notion (or popular perception) of Islamic state (read: NOT the rejection of Islam the religion because Sarawak has its own Muslim dwellers for centuries). This fear of state-ideology-induced brand of "Islamization" prevents PAS from entering the shores of Borneo.


But to PAS' credit, despite its very limited resource availability, PAS goes rustic by moving house to house to preach their messages. Unlike PKR campaign machineries, PAS workers are seen as "people-friendly" where they have sleepovers in the rural villages they are contesting (imagine the likes of Nik Aziz 'menumpang bermalam' at your house, 'insufficient,' even the basic needs, i.e. water... how would you feel?). Alas, the people is not ready yet for PAS. PAS must also learn to understand the local culture - thinking that organizing a karaoke competition as 'berdosa' that requires 'sembahyang taubat' certainly does not help with the campaign.


THE UNEVEN PLAYING FIELD


Not even BN claims it is playing fair in the election. This is pretty obvious where the blatant use of government machineries, resources, and media are thinly veiled behind 1MALAYSIA and is then directly attributed to BN. Some claim BN's total expenditure of RM500 million just for this election, dwarwing its opponents altogether. But perhaps BN's cardinal advantage is decades of experience and deep understanding of the local context had made it a successful party that continues to govern Sarawak until today. Sarawak BN's rhetorics on development and harmonious community are not without basis. Some would say the Sarawakians are naturally so. If this is true, then Sarawak BN leaders must be credited for utilizing and taking time to understand the fine niches within Sarawak's diverse ethnicity, geography and demography.


Of course this had been an uphill battle for the rest. Yet, the fact that there are now 15 opposition seats and 1 independent seat proves that winning is not impossible. Furthermore, no Sarawakian disputes the legitimacy and credibility of the opposition's victory, especially that of DAP. They are hard earned, well strategized and appeal to Sarawakian voters. Certainly there are concerns of vote rigging, phantom voters and other irregularities, but these are far overshadowed by a strong majority given by Sarawakians to most candidates of BN and DAP. Both fought hard and won in their own terms.


THE ZEPHYR OF CHANGE?


Indeed change is coming in Sarawak political landscape, but not as a tsunami or as a hurricane some quarters might expect. People are subtly calling for new faces to propel the higher echelon of Sarawak leadership. Pakatan Rakyat, led by DAP, is making their inroads as the alternative to Sarawak politics. A sudden shoot in voter turnout (70%) suggests a renewed interest among Sarawakians to be involved in politics. The presence of the Prime Minister, Deputy Prime Minister, key Federal ministers, the Head of Opposition, and key Federal opposition leaders prove Sarawak is something too precious to lose.


Perhaps they may learn from their brief visits in and around Sarawak's flourishing urban area such as Kuching and Miri, and the rural, almost inacessible, poverty stricken rumah panjangs and kampongs in Ba'Kelalan, Belaga, and Beting Maro, will bring them lessons in devising government and opposition policies in the system of check and balance. Sarawakians themselves must now learn to engage in politics and participate in development.


BN must realize that Sarawakians no longer tolerate a sitting duck. Already the Rockets are hitting hard in town areas. BN is now relying on the rural seats to maintain its cracking shell of political invincibility, and its 10% decline in popularity votes since previous election is the harbinger not to be ignored. Pakatan Rakyat must put faith in Sarawak's polity - forcing a change not well grounded and contextualized on local concerns and understanding will only spell a blind, empty hope of victory.


But in the end, it is not about which party that wins in the election. It is more about the party and the system that can best serve needs of the Sarawakians and sustain its commodious harmony enjoyed from generations upon generations. It takes something special to govern a State about the size of Peninsular Malaysia with 27 different race and ethnicities with various religious beliefs, cultures, and social norms. By choosing to become partner in forming Malaysia, Sarawak expects to give and at the same time enjoy what it means to be part of the Federation. This can only be fulfilled with a working government that serves the people.


As for now, Sarawak had spoken... so let it be.

Friday, February 4, 2011

Kisah Hawa Dijadikan daripada Tulang Rusuk Adam

The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him."

Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds of the air and all the beasts of the field.

But for Adam no suitable helper was found. So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.

The man said,

"This is now bone of my bones and flesh of my flesh; she shall be called 'woman,' for she was taken out of man."

For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.

The man and his wife were both naked, and they felt no shame.

(Genesis 2:18-25, The Bible New International Version)

Nota: Di dalam al-Quran, tidak terdapat ayat yang nyata merujuk kepada Hawa dijadikan daripada tulang rusuk Adam, tidak seperti di dalam Kitab Bible.

Adalah menjadi sesuatu yang menarik kerana banyak puisi dan nukilan cinta 'Islamik' yang berkitar di Facebook dan laman-laman web pada masa kini adalah berkisar pada pemahaman ini.

Ini boleh dilihat daripada beberapa sudut. Pertama, mungkin ada yang melihat kisah ini bertepatan, atau sekurang-kurangnya tidak bertentangan, dengan pandangan kisah kejadian Adam dan Hawa di dalam al-Quran. Kedua, kisah ini telah diterima sebagai hujah atau penyokong hujah yang digunakan untuk menjelaskan ayat-ayat al-Quran tertentu di dalam konteks dan pemahaman tertentu. Akhir sekali, mungkin ada yang berfikir bahawa kisah Hawa dijadikan daripada tulang rusuk Adam ini datang daripada al-Quran itu sendiri.

Saturday, January 8, 2011

Krisis Keyakinan Intelek

Sejak kebelakangan ini, kita sering mendengar rungutan daripada banyak pihak: kerajaan, badan-badan bukan kerajaan, parti-parti politik, para cendekiawan, para mahasiswa, pihak media dan rakyat jelata tentang betapa cabaran demi cabaran, daripada berita kenaikan harga minyak sehinggalah kepada isu mazhab yang dilempar di dada-dada akhbar, blog-blog, ceramah-ceramah dan status-status di Facebook yang seperti tiada penyelesaiannya.

Komentar-komentar yang diberi oleh orang-orang tertentu pada isu-isu nasional ini pula tidak jauh lari daripada retorik politik; lebih malang lagi adalah apabila persepsi pembaca terhadap apa yang dibaca dan dihidang di dalam media massa dan media baru semuanya bermotif politik, sehingga ada ada yang mengaku ‘neutral’ dengan harapan mereka sememangnya neutral secara politiknya! Alahai, apakah yang sudah terjadi kepada dunia ilmu dan kesarjanaan kita yang kian kering dan lesu, sehingga tradisi ilmu yang berteras pada kekuatan hujah, daya fikir dan kemampuan menyelesaikan masalah, boleh disamakan dengan pula dengan persepsi politik perdana yang rata-rata berkisar pada engkau kerajaan dan aku pembangkang (atau sebaliknya)?

Perkara ini haruslah dibedah dan diteliti dalam-dalam bagi mencari pokok pangkal penyakitnya. Mungkin saspek utama kepada kemiskinan intelek yang kita hadapi pada hari ini ialah krisis kemelaratan melahirkan ide-ide baru dan segar daripada gedung-gedung ilmu seperti di universiti-universiti, sekolah-sekolah, perpustakaan-perpustakaan, dan tempat seumpamanya. Benarkah gred ‘A’ dan PNGK 4.00 dan segulung ijazah dengan Kepujian kelas sekian-sekian itu benar-benar memberi makna kepada kemampuan intelek seseorang itu yang boleh menjadi kayu ukur kepada nilai sumbangannya terhadap masyarakat, atau sekadar cantik dipandang mata semata-mata tanpa nilai intrinsik yang sebenarnya jauh lebih utama di dalam dunia ilmu dan kesarjanaan?

Adakah kita sedang mengalami kemelesatan peradaban masyarakat di mana antara salah satu tandanya ialah kurangnya minat kita untuk meneroka dan menggali ilmu, akan tetapi suka pula mendengar khabar-khabar angin dan konspirasi itu dan ini, tanpa menaakul dalam-dalam intipati dan asas kepada ilmu-ilmu tersebut yang kita makan dan hadam hari demi hari? Sedang kitab al-Quran menyuruh kita menyelidik berita dan cerita yang sampai kepada kita terlebih dahulu(Qur’an 49:6), namun apakah yang menyebabkan kita suka untuk mempercayai sesuatu kerana ia selalu diuar-uar, tanpa menyelidik punca, dan menganalisa kekuatan hujah dan kebenaran berita dan cerita itu terlebih dahulu?

Jika mahu menuduh, maka antara mangsa-mangsa yang paling senang untuk dituduh adalah seperti berikut: 1) Iblis dan Syaitan, 2) pihak kerajaan, 3) ahli-ahli politik, 4) nasib badan dan takdir, 5) penyanyi dan penghibur, 6) media massa, 7) masalah sosial. Senang bukan untuk menuding jari pada orang, entiti, dan faktor luaran lain yang selalu digenang di dalam kotak pemikiran kita bahawa mereka inilah sebenar-benar masalahnya; tanpa pula mendasari tuduhan-tuduhan tersebut dengan bukti-bukti dan jika disabit benar, menyertakan usaha dan cadangan untuk menjatuhkan hukum dan penyelesaian terhadap pertuduhan tersebut.

Kita selalu disuruh membaca, malah kita sering kali diingat oleh guru-guru agama untuk meneliti surah al-‘Alaq ayat 1-5 dan mengamalkannya di dalam kehidupan seharian. Tetapi pernahkah kita mempersoal kualiti dan kebenaran tentang apa yang kita baca itu? Sedang kita tahu membaca itu kepada gerbang ilmu, kita juga harus tahu membezakan jenis-jenis bahan bacaan yang benar-benar menjana dan mengembangkan daya fikir dengan bahan-bahan picisan dan bahan-bahan pseudo-intelek. Perumpamaannya mudah: sama baikkah air minuman perisa tiruan itu dengan air jus perahan buah asli? Kedua-duanya melunaskan dahaga tetapi berbeza khasiat, malah yang satu memudaratkan dan yang satu lagi menyihatkan.

Demikianlah juga makanan kepada akal. Jika banyak akal ‘memakan’ bahan-bahan yang berkhasiat, maka banyaklah akal-akal yang sasa yang menganggotai bala tentera intelek yang mampu mempertahan serangan-serangan intelek dengan hujah-hujah yang disusun rapi dan kemas; dengan adanya akal-akal yang sasa ini juga boleh melahirkan ide-ide baru yang ampuh lagi segar dalam menyelesaikan isu-isu semasa tanpa asyik bergantung kepada pandangan-pandangan cendekiawan yang telah lama meninggalkan kita, seolah-olah kita tidak yakin dengan kemampuan diri sendiri untuk menyelesaikan masalah hari-hari.

Perlukah suara dan getusan ilmu dirantai dan dibisu kerana takutkan perubahan? Sesungguhnya perubahan itu sentiasa berlaku selama mana jam dan waktu itu berdetik; bezanya adakah kita akan mendokong arus perubahan itu, atau kita terus hanyut dibawa arus, mengangguk sahaja setiap watak yang diberi hatta menjadi seekor lemming pun. Ayuh, bangunlah minda-minda yang lena. Musuh kebodohan sedang mencandu kita: bukan bodoh tidak mengerti membaca, menulis, dan mengira, tetapi bodoh tidak mahu menggunakan akal itu sendiri di dalam melihat, menelaah, mentafsir, menaakul, mencerna, dan merasional tentang hakikat Kebenaran itu sendiri telah menyebabkan hati itu buta melihat ayat-ayat Tuhan sehingga yang bukan Tuhan pun dipertuhankan; mintalah dijauhkan.

Wednesday, October 27, 2010

Penjenamaan “Islamik” Malaysia akan Terjejas Sekiranya Industri Pelancongan Berasaskan “Urban Entertainment” Diberi Penekanan

Terdapat ura-ura yang mengatakan akan lebih banyak kelab malam terkemuka serta syarat mengendalikan konsert hiburan antarabangsa yang lebih longgar merupakan sebahagian daripada strategi baru di dalam usaha negara untuk menarik lebih ramai pelancong luar (sila baca habis: http://www.malaysiakini.com/news/146435 “ETP: Lebih banyak kelab malam, spa akan dibina”).

Jika dakwaan-dakwaan tersebut benar, negara akan mengalami implikasi negatif di dalam strategi penjenamaan negara di dalam usahanya untuk menarik pelabur-pelabur dan pelanggan-pelanggan asing dan dalam negara, terutamanya daripada negara-negara Islam dan mereka yang beragama Islam.Di kalangan negara-negara bukan Islam dan mereka yang bukan Islam pula, Malaysia berpotensi dilihat sebagai sebuah ekonomi yang mempunyai "split-personality," yakni ekonomi yang berasaskan nilai moral-agama dan nilai 'sekular' serentak! Malaysia sebelum ini mencanang dirinya sebagai hab perbankan dan kewangan Islam se-dunia yang berasaskan ekonomi Islam serta hab makanan halal se-dunia.

Keadaan ini berpotensi memberikan imej yang mengelirukan terhadap bidang pengkhususan ekonomi negara yang juga melibatkan imej kelebihan kompetitif (competitive advantage) yang dibina negara selama ini. Dari sudut imej, adakah negara sedang beralih daripada penjenamaan “Islamik” kepada penjenamaan “hab hiburan” seranta? Dari sudut pelancongan pula, negara pernah menekankan aspek sosial, budaya, dan keindahan semula-jadi sebagai aset utama menarik pelancong-pelancong luar. Adakah aspek-aspek tersebut akan ditukar ganti dengan konsep"urban entertainment"?

Tambahan pula, kesan-kesan terhadap strategi pembangunan seperti ini perlu dilihat kesannya kepada strata sosial dan nilai moral masyarakat. Bayangkan jenis peluang pekerjaan apakah yang akan dihasilkan hasil daripada pembinaan lebih banyak kelab malam eksklusif dibina. Bagaimanakah dengan terbinanya tempat-tempat tersebut boleh mengubah persepsi masyarakat terhadap nilai-nilai moral yang selama ini disandarkan kepada kepercayaan agama, terutamanya Islam, dan nilai-nilai keTimuran?

Adakah ini menandakan negara sedang menghadapi suatu kekeliruan ideologi mencorak wacana ekonomi negara? Jika benar pihak berwajib serius mahu terus mempromosi negara sebagai hab “aktiviti ekonomi Islam,” maka pemikir-pemikir di kalangan pihak berwajib ini haruslah mengambil kira sudut pandangan Islam terhadap aktiviti pembangunan ekonomi negara. Mengejar kemajuan ekonomi semestinya penting kepada sesebuah negara, tetapi apalah kemajuan itu jika ia dilihat daripada lensa yang pincang menilai dirinya sendiri?

Thursday, October 21, 2010

Perceiving Wealth and Its Players

We are often taught by our elders the value of saving what little we have. Sikit-sikit, lama-lama jadi bukit is the credo, suggesting the virtue of patience, discipline, and consistency in building wealth. This credo is then strengthened with various mathematical formulas and indices, showing how our money will grow and eventually reaches the coveted one million amount and hence, counting ourselves among the millionaires.

The credo maybe true, but is only limited to personal finance of the ‘commoners’ and many millionaires. But, as for multi-millions and billions of Ringgit/Dollars transactions, which is the event reserved almost exclusively in macroeconomic situation, we need a whole different mindset to grasp what it means to achieve a financial goal.

In endeavoring billions-worth economic project, the consideration lies not only in financial profitability of the project. Many other factors are also considered such as the impact on the national economy as a whole, acceptance from the public, environmental and ecological changes that may occur, potential political adversities, intra and inter-level competition of participating economic players, international influences, and not the least, the legacy (or notoriety) forever attached to the project and its builders.

Therefore, it is fallacious to measure the weight of such project solely with fiscal measures. Other forms of measurement, tangible and intangible must be taken into the calculations as well.These other forms of measurement can be as cryptic as Adam Smith’s invisible hand: unseen yet consequential. Power in political, social, and economic form may be a reliable measure to evaluate the outcome of such project.

By knowing who is who: motivations, academic, professional and family background, net assets, and networks of these economic players, both individuals and institutions can determine how powerful these players are and their potential impacts on the project. Ideals and ideologies behind the tangible art of building may become next that may describe from what philosophies, doctrines and beliefs regarding the value of a material the project is based on. This will open visions towards the type of civilization taking shape in light of such endeavors.

Unlike in personal finance where individuals may be squarely blamed and punished for their financial mismanagement and infidelity, in national (or macro-) finance, it is harder to do so. Often, the economic players are guised behind the institutions they serve as the institutions act as their persona to decide and act, and hence taking responsibilities to all those decisions and actions. It is true in some cases where the topmost leader of an institution may be held accountable for their deeds and misdeeds. But often, external inquisition will be diluted with institutional forces, vertical and/or horizontal that save the players from blames and punishment.

Orthodox logic on savings, investments, borrowing, lending, and spending is at best referential to making economic decisions in such grand project. The decision is no longer based on what the economy has and what it is able to do. Instead, the decision is based on what the economy may have and what rewards the project may bring, assessed as current worth of the endeavor. This leads to handsome borrowing practice, a practice assuming current debts will be compensated with potential multiplicity in volume of future rewards assessed in current paradigm.

Borrowing has become a spree, not a necessity, which results in the justification of profiteering in capital and its representative by institutional and omnipresent lenders, presented as prodigies of wealth. Savings is collectively and detachedly treated in this economic decision, by taking account more the unit-number of currency (-ies) gained instead of the savers and their purposes of savings.

As a result, a notion of healthy economy is depicted when savings reaches a certain level and not more or less than a certain level with less consideration on what is healthy of the savers’ purposes. Notions of guaranteed and hefty returns are promoted, while the mechanistic workings of the systems are obscured with jargon known only to the initiated, leaving the blithe mass nodding in their whims.

In the frame of something mega, the margin is of little concern. Hence, the delicate intricacies of decisions derived from households of the micro-level economic are either modified, ignored, or lead to affirm the macro-interest. Suddenly, the private household must prioritize their economic motivations and preferences according to need of such grand project. Marketable talents with qualifications become tags to simplify those choices among the many discounted niches.

What then is perceptible to decipher what it means to be cognizant of the workings of wealth? Perhaps it is the more judicious pondering of the passing hours and real labors that breed real, not personified, wealth for deserving hands. Yet, for all their fleshly desires many men brood for wealth. But as for many beautiful things it seems, wealth will cloak itself in many forms of veils hidden in plain sight.

Monday, October 18, 2010

If I Were Entrusted to Mastermind a Mega Project

(Note: All the characters, events and places described in this article are fictional and theoretical, of course.)

Sometimes, I wonder how policy makers gleefully announce the building of not few mega projects in so short a time: in less than 5 financial cycles! Then this comes into my mind: what are in their minds that make them decide they are going to build such humongous projects? Lots of money, I mean… lots of return can be gained from such endeavors. That may be, but as the financial credo states, high risk yields high return. Yet, we are often fed with the high return part, which is the second clause of the sentence while forgetting the first clause: high risk.

What are the risks of embarking in such gigantic project(s)? Well, that depends on what projects we want to endeavor in the first place. Building a mega-dam is almost different game altogether than building a multimedia super-corridor with one definite similarity: they require a lot of money, I mean, resources to build. But let’s just assume I’ve been entrusted to build a 100 storey commercial tower here with RM1 billion budgets.

The first thing that comes into my mind is… dang, this is a lot of money! I wonder if I can put some of them in my own pocket first. Not much, just 1%, even 0.1% will do… I won’t mind sharing 10% out of that proportion with you if you keep quiet, yes? Now, this is the first problem: a large scale project by itself is prone to embezzlement – the players, even before the board is set, are already thinking their about their shares usually extracted in the most convenient way, in order to maximize their profit.

But wait, I do not have the RM1 billion yet, I only have the order to plan this entire Sky Tower project from the scratch. So, I need to do some, umm… a lot of fundraising! Remember when you were 9 years old Scout member, forced by your Captain to fundraise RM100 for that annual jumble sale? Before, that little you scurried here and there, shyly knocking at the not-so-familiar next (and the next etc.) door neighbors’ door and ask them to ‘invest’ or ‘donate’ just that little 5 Ringgit (10 Ringgit would be better, hehe) in your worthy cause. Then in your mind you would fervently pray, “Please give me the bucks, pretty please!”

It is the same game for this pointy Sky Tower, with a little larger amount. Like a little niner, I need to find the sources of capital for this project. If a little niner feels lucky if mom could give him RM50, I definitely feel lucky if the IMF would give me RM500 million to fund the project. I must also convince private shareholders comprising individuals and financial institutions to cough up the RM500 million and by assuming the IMF will give me the full amount. Of course, interest rates will jack the price higher up. This is the second problem.

Now I am starting to scratch my head: how on Earth am I going to build skyscraper alone? I need friends, umm… other professionals to help me out with this thing. I maybe good at administering the project and supervising the site once it is up because I have that flashy Civil Engineering degree from Stanford and an MBA from U Penn. But I can’t draw like Ah Leong, my old batch mate majoring in Architecture when we were in Stanford. (By the way, he works in overseas now because he said the pay is better) And I need to recruit more professionals like Ah Leong in other fields as well.

Then I launch a mega interview session similar to AF-style uji bakat, tailored specially for seeking ‘professionals.’ But hey, unlike would be singers, these home bred professionals are hard to find to occupy my long list of job vacancies. I know some fellow Malaysian guys and girls who were honor students in their fields a long time ago, but similar to Ah Leong, they preferred to stay overseas. *sigh* Knowing that I am not going to be able to do this alone, I am now delegating some (or half) of the task in the open market. In other words, I’m offering tenders and contracts to the business world.

Then all of a sudden office phone rings every fifty seconds, my emails and mailboxes filled with tender applications, hi and hellos, flirt calls, special requests… you name them! And after scrutinizing the applications, I notice a pattern: wait, why are the boss (or bosses, or umm… shareholders) in Company Rising Son the same as in Company Pisces? And these companies are huge! Oh well, they offered the lowest price and they claim to have the manpower… sorry Little Shiny Co., I wish you better luck next time!

Now I’ve got the capital – promissory notes promised to be paid in full in 5 years (hope those lenders won’t just be selling their silver tongues and the interest rate won’t go up), the big machines (Kobelco cranes and stuff), and the people, skilled and unskilled (lots of Mr. Engineers, hard laborers etc.). Now, at least on paper, those are all set.

Wait, I forgot about the land. Where on Earth must I exactly place this pointy Sky Towers so that it can be an envy to outside visitors, a pride to my people, and of course, a money generating machine?

“Ah, that one on the green hill near K City seems to be a good place,” I thought to myself.

So, I went there to the Department of Land and Survey to ask about who’s the owner of the land and then crossed my finger while contacting the land owners...

“RM 400 million,” that was their price and I already had ants in my pants. That is already 40% of the budget gone and only RM600 million left to build a tower like Burj al-Dubai.

After much negotiation, I managed to buy the land at RM300 million and I ordered all the workers and the machines to the site and uh-oh, I see a little village over there and its inhabitants picketing along the highway, refusing entrance of the machines and workers. They claim they already live there for three generations and those in power had been promising that place to them for many years.

Noticing the heat of the news, foreign and national media are amassing themselves around the site and so are YBs from the government and the opposition, taking turns to turn the tide of the story. One side calls for justice, the other calls for the greater good for many. But I just sit there and see the drama as it plays…

From the East, people wail, “why are beautiful buildings and tall towers are always built in your already big and beautiful city while we are lacking even water and electricity?” From the North, people shout, “you guys are building yet this another white elephant using our oil money!” Oh boy, how am I going to answer them?

This is a scaled down version of just one hypothetical scenario of mega-sized project. I have not even begin to touch about how I am dealing with investors, government officers, non-governmental organizations and international bodies. Now imagine five or six of them being built almost in unison…

Hey wait, why do we need this pointy tower again? Oh, so foreigners will come and shop there and envy at its beauty. And we are proud to have the pointiest tower in the world even Uncle Sammy cannot match.

Now this reminds me one day when a little guy asked, “where is your country, again?”

I frowned, “you don’t know?”

“A-a,” he shrugged.

“Do you know where the little Tiger-Isle is?” I said.

“Yea…,” he smiled.

“It’s just north (and east) from that little isle,” I retorted with a smile, almost stuttering.

Monday, April 19, 2010

Ulasan Simposium Antarabangsa Tentang Islam, Penyelamatan, dan Hujung-Nasib Mereka Yang Lain (Bahagian 2)

Khan (University of Delaware, “Intolerance Is in the Eye of the Beholder: Revisiting the Status of the Other in the Quran”) pula melihat topik tema dari sudut yang amat berbeza – mungkin kerana latar belakangnya sebagai ahli sains politik dan bukan ahli teologi. Baginya, penyelamatan adalah “here and now” dan bukannya “afterward forecast.” Untuk itu, beliau cuba merungkai persoalan “political salvation” umat Islam Amerika Syarikat yang berdepan dengan cabaran integrasi di negara ini. Beliau juga tegas mengkritik “legal fiction of equality built on moral fiction of inequality” yang membezakan piawaian moral “public realm” dan “private realm.”

Beliau juga mempersoalkan ketertiban naskh (abrogation) 2:62 oleh 3:85 kerana 5:69 memperkuat 2:62. Pluralisme juga adalah “recurring theme of the Qur’an,” tambahnya lagi berdasarkan 5:45-6,8. Makna baru ayat ayat-ayat naskh (abrogated verses) juga hendaklah sekurang-kurangnya sama baik dengan ayat yang sebelumnya (maka tingkah eksklusivis menegatifkan 2:62 menggunakan 3:85 boleh dipersoalkan.) Baginya, konteks untuk memahami al-Qu’ran itu ialah politikal. Beliau juga memberi contoh senario politik kalimah “Allah” di Malaysia yang baginya tafsiran itu “embedded in contemporary socio-political reality.”

Legenhausen (Imam Khomeini Education and Research Institute Iran, “Non-Reductive Pluralism and Religious Dialogue”) menekankan pluralisme keagamaan itu adalah suatu nilai. Jika “truth would set you free” (John 8:32, the Bible), maka sempadan kebenaran itu “would set you to salvation.” Beliau mengkategorikan golongan-golongan pluralis kepada tiga yakni: 1) religious pluralist, 2) equality pluralist dan 3) degree pluralist. Kata akhirnya berbunyi, “[it is important to] observe professional respect in theological differences while disagreeing.”

Chittick (Stony Brook University, “The Ambiguity of the Qur’anic Command”) pula pada dasarnya menyatakan perbahasan berkenaan penyelamatan menurut pemikiran Islam “can be both ways,” yakni menyokong pemikiran eksklusivis, pluralis, mahupun inklusivis kerana “the ambiguity of the Qur’anic Command.” (aku tidak hadir di kuliah ini, cuma meminta ulasan seorang rakan yang hadir.)

Esack (University of Johannesburg, “The Qur’anic Portrayal of Jews and the Possibilities for Its Redemption and their Salvation”) dengan panjang-lebar cuba merungkai persoalan tentang hujung-nasib kaum Yahudi menurut pandangan al-Quran. Katanya, “Qur’anic texts do not espouse monolithic position towards Jews.” Beliau membezakan Zionisme dengan agama samawi Yahudi. Yahudi di dalam al-Quran ada kalanya disebut secara kolektif dan ada kalanya secara individu. Baginya, terdapat ahli kitab (Yahudi dan Nasrani) yang “righteous” dan “unrighteous.” Tambahnya lagi dengan memetik kata-kata seorang sarjana, “Muslim fetishism of the text” patutlah dielakkan kerana “all of this will perish.”

[Hari pertama simposium berakhir.]

(Bersambung di Bahagian 3)

Ulasan Simposium Antarabangsa Tentang Islam, Penyelamatan, dan Hujung-Nasib Mereka Yang Lain (Bahagian 1)

Tajuk asal simposium: (International Symposium on Islam, Salvation and the Fate of Others), University of Illinois at Urbana-Champaign, 16-17 April 2010.

Alhamdulillah masa hujung minggu aku terisi dengan suatu majlis ilmu yang sungguh bermakna. Sudah lama juga sebenarnya aku menanti kupasan tajuk seperti ini yang aku kira amat penting untuk diduga, diamati, dan ditekuni oleh para pemikir Islam dan bukan Islam tentang penyelamatan (salvation) dan hujung-nasib(fate) mereka yang lain (bukan Islam; Others) menurut sudut pandangan Islam. Mana tidaknya, tajuk yang dianggap provokatif dan sensitif ini tidak biasa dihebah kepada awam – mungkin ada pihak yang risau akidah atau kepercayaan awam akan terpesong.

Tetapi aku berpandangan disebabkan kelesuan inteleklah tajuk ini terbiar lengang begitu sahaja di dalam arena intelektualisme dunia Islam pasca-moden. Kalau ada pun sarjana-sarjana yang berkecimpung dan menela’ah bidang ini dengan serius, sangatlah sedikit bilangannya. Banyaknya yang mengiyakan sahaja pandangan-pandangan sarjana lampau yang meletakkan landas wibawa intelek al-Ghazali, Ibn ‘Arabi dan Ibn Taymiyyah tanpa melunaskan sesuatu yang baharu – takut ‘terpesong,’ ‘hilang pedoman’ atau ‘tidak cukup kredibiliti’ katanya.

Mungkinkah simposium ini menjadi satu titik tolak kepada pembukaan semula ruang fikir, debat, dan diskusi tentang soteriologi, yakni diskusi teologikal dan doktrin penyelamatan mereka yang bukan Islam menurut pandangan Islam? Ada juga yang sinis menyatakan simposium ini hanyalah untuk memperbesar-besarkan suara-suara minoriti yang tidak mengikut rentak-alun gendang perdana. Biarlah, masing-masing ada konklusinya tersendiri. Berikut adalah pengamatanku terhadap mesej-mesej yang cuba disampaikan oleh cendekiawan-cendekiawan pelbagai aliran ideologi dan latar belakang. Ada yang beraliran ‘eksklusivis,’ ‘inklusivis,’ dan ‘pluralis’ (awas, pelabelan – hanya untuk pembezaan dikotomi pemikiran semata-mata dan jangan diambil hitam-putih!) yang beragama Islam, Yahudi, Kristian dan lain-lain (yang aku tidak tahu.)

Sesi pertama bermula dengan membuka persoalan kepada tema. Daniel A. Madigan daripada Georgetown Universiti dengan tajuknya “When It Comes to Salvation, Who Is the Other?” mengupas “pendekatan orientasi berbanding dengan pendekatan territorial.” Menurut Madigan, as-sirat al-mustaqim (Q. 1:5) adalah orientational, bukan territorial. Maka, patutlah ia ditekuni berdasarkan pendekatan orientasi kerana ini akan membawa persoalan yang melangkau lebih jauh daripada persoalan “di mana?” (jalan yang lurus itu.) Baginya, perlu ada unifikasi hasil daripada “fruit of dialogue.” Konklusinya, “when it comes to salvation, there is no Other – we are in this together.”

Freidenreich (Colby College, Food of the Damned) pula membahas isu tentang perbezaan pendapat tentang makanan zabihah-halal (bahasa slanga: ‘katok’) lebih berpaksi kepada pertembungan ideologi ulama medieval Sunni yang inklusivis dan Shi’ah yang eksklusivis. Eksklusivisme dan inklusivisme seolah-olah menghasilkan “imagined foreigners” (yakni golongan Zoroastrian, Kristian dan Yahudi) yang akhirnya membawa kepada fatwa ‘pengharaman’ makanan ahli-Kitab. Apa yang boleh diambil ialah “pemikiran Islam itu telah ditapis oleh tafsiran (exegesis).” Beliau menutup sesi kedua dengan melemparkan persoalan “are we different from our Medieval ancestors and see others in our own mirrors?” dan mengajak kita melihat “political consequences of certain kind of construct.”

Reinhart (Dartmouth College, Failures of Practice or Failures of Faith: Are Non-Muslims Subject to the SharÄ«‘ah?) membahaskan beberapa posisi cendekiawan-cendekiawan lampau berkenaan dengan kedudukan yang bukan Islam di dalam Shari’ah. Perbincangannya halus meneliti proses-proses fiqh dengan persoalan “[are the] kuffars morally responsible for Islamic moral practices?” Katanya lagi, “rational intolerance” adalah posisi baru di dalam Undang-undang Islam dan posisi ini diambil tatkala didukung sebagai pertahanan ketika umat Islam berada di dalam kedudukan minority. “Shari’ah is a grace, not a burden” adalah kata-kata penutup Reinhart.

Afsaruddin (Indiana University, “Negotiating Exclusion and Inclusion: The Hermeneutics of Moderation in Qur'anic Exegeses”) membawa kepada pengamatan Qur’an 5:66 yang berkenaan dengan “Righteous Jews and Christians,” dan “balanced community” (ummah al-muqtasidah) yang boleh membuka kepada persoalan penyelamatan. Beliau juga menyeru pengamatan kepada ummah wasatan, yakni “just community.” Maka harus didugalah dikotomi eksklusivis-inklusivis, intra-inter itu…

(Bersambung... lihat Bahagian 2)

Tuesday, March 23, 2010

Sarawak Bersedih Hari Ini - "PAS ucap takziah kepada keluarga Sulaiman Daud" -TV PAS


PAS ucap takziah kepada keluarga Sulaiman Daud: bukti perbezaan ideologi kepartian, kerajaan-pembangkang dan Semenanjung-Sabah-Sarawak bukan sebab untuk tidak mengenang jasa seorang negarawan; bukti juga masih ada sinar harapan untuk masa depan suasana politik Malaysia yang lebih baik.

Terharu aku melihat sebak Hadi Awang mengenangnya.





Lihat juga:

Dr Sulaiman, an Experienced Minister with Almost 20 Years Service (BERNAMA)
Dr Sulaiman Daud Disenangi Rakyat (Malaysian Insider daripada Berita Harian)
King Pays Respect to Late Sulaiman Daud (BERNAMA)
PBB Most God-Fearing Politician Passed Away (Sarawak Update)
Sulaiman Tidak Pernah Harap Jawatan (Utusan Malaysia)

Sebagai anak jati Sarawak, aku ucapkan berbanyak terima kasih di atas jasa yang telah almarhum taburkan sebagai salah seorang pemimpin negeri Sarawak dan negara Malaysia.

Al-Fatihah. Takziah buat keluarga almarhum. Semoga rohnya dicucuri rahmat dan digolong bersama orang-orang yang beriman dan berbuat kebajikan, amin.

Monday, March 22, 2010

Remember Doraemon


In memory of Doraemon. To those who grow up during its time - Doraemon the finale (unnoficial):

Wednesday, March 17, 2010

It is Possible to Become Muslims Without Believing (God forbid!)

While reading the translation of the Quran, I encountered the following verses; I was struck by them:

The Bedouin Arabs say: "We have believed."

Tell them: "You have not believed; rather say 'We have become Muslims'; for faith has not yet found its way into your hearts. If you obey Allah and His Rasool[Messengers], He will not deny you the reward of your deeds; surely, Allah is Forgiving, Merciful."

True believers are those who believe in Allah and His Rasool[Messengers], then never doubt; and make Jihad (exert their efforts)with their wealth and their persons in the cause of Allah.
(Quran 49:14-15, Malik trans.)


I am not an Ulama' nor an exegete. But from my rather rough reading, I conclude it is possible to become Muslims WITHOUT believing if we lack certain criteria, as mentioned above - God forbid!

Thursday, March 11, 2010

Of Plastic Money: a Snippet

Question:

What about plastic money. You can bring a single piece and can reach almost everywhere in the world!


Answer:

Yes, that is an argument for plastic money. In terms of demographic access, plastic money can be used in all major cities around the world plus many other areas, especially in the “First World” countries. It is also a major “currency” for internet transactions. But on the same account, plastic money does not represent many retail transactions done in the Third World or even in the Developing World.

Also, in terms of access of usage, one needs to be in certain “credit standing” (i.e. “good standing”) to be able to use it. And guess who are able to use this “feature”? Yes, only from those with “good credit standing” of the middle and upper class. Those of the lower class would most probably shy away from using the “service” or are weeded out through some kind of filtering mechanism by credit rating bureaus.

Furthermore, the buyer and/or seller must PAY for plastic money by servicing the debt (from interest rate or all other kinds of “financial fees”) and membership fee. Despite many kinds of perks and benefits the owners of plastic money may lure people about, many have fallen into endless debt cycles in their lives.

Why must we, buyers and sellers, pay extra for private transactions every time? Yes, these kinds of “taxed” transactions do distort price equilibrium in the market. Most often, the buyers who are left to pay all the extraneous transaction cost – when the sellers decide to factor in the transaction cost into goods they sell. Does this do justice to those who don’t use plastic money?

Wednesday, March 10, 2010

Must read: Islam and Authoritarianism by M. Steven Fish

Islam and Authoritarianism (M. Steven Fish) - A must read article! (I bet you can find one by searching it in EBSCO or research services your university may have.)

Please somebody, but not limited to, who are studying political science (or other social sciences) and/or religious studies read this.

Thesis statement: "Muslim countries are democratic underachievers... [mainly because] ... the subordination of women." (p.4-5, Fish)

I'd like to know if there are other researches done to further back the claim or rebut it. Also, if there is any serious researches done by scholars in the Muslim world in answer (either supporting, rejecting, or expanding the premise).

Monday, March 8, 2010

Imagine: "Mosque Open House" in Malaysia

When I received an email newsletter from a student organization this morning, my eyes were caught on this:

Friday March 12: "Mosque Open House"
TIme: 1-2:30pm
Location: CIMIC

Yea, that's right... Friday during the Juma'ah prayer time, the Muslim community decides to hold an open house. Now, how can that be? Would the Non-Muslims then listen to the Khutbah (sermon) delivered by the Imam? Why not? As far as my experience goes with the previous "Mosque Open House" occasions, things went pretty well. Chairs were lined up just like the saffs (the formation of straight lines of prayer); non-Muslim men with Muslim men in front and non-Muslim women with Muslim women at the back.

The event attracted many curious minds certainly and of various religious backgrounds and ethnicity. Caucasians are common sight, but there are also people of Japanase and Korean origin. By the way, the "Open House" is for "Islam Awareness Week" program for the campus. So, this week is kind of special with more stuff going on around the Mosque and campus with speeches, seminars, performances and exhibitions regarding Islam. But even during "normal" Juma'ah prayer, there will be chairs readily lined up (though not as many as the Awareness Week) for visitors who would like to come and lend their ears to the Khutbah.

Why not we emulate this example back home? No, the point is not with the intent of proselytize (convert) the visitors (I refuse to say da'wah because da'wah can be interpreted much larger in context other than to proselytize alone). Rather, to introduce the visitors to what Islam is and who the Muslims are. One of the best way to do this is to open the door of the House of God so that the visitors themselves may witness how the Muslims pray, what kind of speech does the Khatib (the ones who give the sermon) may say, the many kinds of Muslims of various ethnicity and background, and yes, the beauty and vibrant dynamic of the Mosque institution itself.

Every year, we have "Hari Raya Open House" (as well as other festivals) in Malaysia. That is good enough. Why not we expand the already ingrained openness and acceptance in our culture to the Masjid institutions as well? That way, with good intent, more understanding can be achieved. We are rife with the rhetoric of religious diversity and harmony, but if we are asked about what our neighbors and friends who are non-Muslims about what they believe in what are they religious taboos and practices, how many would be able to answer? On the same account, so are theirs.

In Malaysia, we have great opportunities because of the omnipresence of Mosques, unlike in the West where one almost need to pinpoint the location to find a Mosque just to pray. From the humble ones at the corner of a Kampung, to the elegant ones in Putrajaya, each and every Mosque is unique in their own ways in terms of representing the local culture of Muslims inhabiting the particular area. I understand Masjid Putrajaya are open to tourists for viewing, but to reflect the spirit of Islam, there is more than about beautiful marble stones and intricate calligraphy.

Here during Ramadan, you will see people (Muslims and non-Muslims) flocking to the Masjid for good food. Thanks to diversity of Muslims here, we have rotations from Bangladesh food, Arab food, Indonesian food, Pakistani food, American food, etc. etc. that makes us students can't thank God more for free and sumptuous food! Of course, at times, the food are humble or 'not as expected'. But my point is, there is always food during Ramadan, and the food is shared for all. Yes, this is the effort of the community - the local Masjid here does not receive a cent from the government for their activities and maintenance, the wealth comes from the resource of the people.

We can certainly emulate this! You know, in Malaysia, our Bazaar Ramadan is filled with us and certainly there are food provided by the local Masjid. Why not we invite, a day or two, our local non-Muslim neighbors and friends to come to the Masjid and eat with us during the iftar? Even better, invite them to fast for a day (I can tell you youths and teenagers would love this as a challenge to them) with us? Even if they refuse, it is fine because sharing the joy of breaking the fast during Ramadan is what counts... after the hunger and all.

Let us move beyond terms, speeches and languages that may scare and hence prevent our non-Muslim (or even some Muslims!) friends and neighbors to visit and know the Masjid. The Masjid is supposed to be the heart of particular Muslim society who reside at that particular area - it reflects Islam in context of practice within that community. If the Masjid is like a Forbidden Palace, a place reserved and enclosed but to the "elites", then how do we expect the perception of others about Islam to be any different?

Sunday, March 7, 2010

Where Wealth Does NOT Equal to Paper Money

It is often perceived that money equals wealth. We have been taught that we must work in order to acquire some money. Why money? Because money can buy many good things in life. Generally, the more Green Bucks (or whatever currency) one possesses, the more one is able to get things that he/she wants by the means of purchasing them from market transaction(s) that recognize the currency he/she uses.

So simplified is the concept of money that we are taught to think that the paper money we are using is wealth by itself. So far the concept had derived from it that we even treat those paper currencies as commodity, as if the paper by itself has an intrinsic value that can be used to make something or something that can be readily consumed. This is a betrayal to concept of money, where whatever we use to represent our wealth is supposed to be grounded as true representation of wealth, not mere imagination of it.

It took me a long time to understand why the Bible make such a strong statement regarding money:

For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. (1 Timothy 6:10, New International Version)

Notice the Bible (or the Bible translators) did not use the term 'wealth' as the root of evil. Rather, the term 'money' is used. This calls for scrutiny, is the concept of money is at fault or the medium we are using as money is at fault, or both? Now let us identify some possible consequences of lazy stereotyping of money equals wealth.

First, imagine if the entire monetary system crumbles overnight (or almost overnight) due to loss of trust in the banking system. This had happened in Latin American history and Japanese Banana Currency in Malaya. As a consequence, whatever monetary value (i.e $100 000) one has in the bank or in hand, the value is now useless in terms of representing wealth. In short, one is just as broke regardless of certain amount of Green Bucks with a person possessing none. But with seemingly unrelenting confidence of the mass with this 'fiat money' system, they rest their fate based on mere trust on the 'legal tender' of the government that their money really have real value!

Paper money is not equal to wealth. A wealth is a material good that one can use for consume and/or to produce other goods. For example, a pound of rice is wealth because one can eat the rice and consume it. A pair of male and female goats are also wealth because they can give birth to more goats - adding to more wealth of similar kind to the owner. But paper money is being treated as wealth in our modern society. People invest in interest-giving accounts and in money market in hope that it can serve to multiply their wealth, in terms of making more money.

But when it comes to issue of stability, paper money is hardly stable. The value fluctuates daily and its perceived value is determined by the Central Bank of the government that produces the money. Interest rates are used by Central Banks to determine the purchasing power of money - meaning if the Central Banks will, they can make one (artificially) rich and poor by decreasing and increasing the interest rate and/or amount of money in the market.

And the derivatives that come from this paper money is no better. The prevalence of plastic money and now, online money, adds more to the misrepresentation of wealth. The material goods, which is supposed to exist and can be seen (picture the living pair of goats and a bag of 1lb of rice), is now imaginary numbers in one's head. Transactions are now perceived as the increase and decrease of those numbers instead of real transactions that involve real transfer of wealth. Let alone outrageous interest rates charged by those who operate in the plastic money industry, almost literally enslaving those unawares with a vicious cycle of debts.

Nor does paper money money a good motivator to create real wealth if it is to be seen in the electronic transactions of Wall Street and Nikkei. Those involved produce more money (or lose them) by mere clicks, form fillings, and shouts of the computer and at the floors of the stock exchange, not planting apple trees and nurture them until they bear fruits that can be consumed or produce more apple trees. Again, the former is derived from the assumption of the credibility of imagined value, and the latter is derived based on true creation of wealth.

There must be an alternative to this system. The concept of money itself is not a problem, but they way we treat money as equal to wealth is. What alternatives are available out there? Should we resort to barter trade? Should we use other commodities (i.e. gold, silver, or precious metals) to represent money? Or should we rethink the entire concept of market transactions based on money?


Also in:
http://krazikonomikz.blogspot.com/2010/03/where-wealth-does-not-equal-to-paper.html