01
Apr
14

NATIONAL SUPPORT

malaysia-mh370-artwork-1UNITED IN THE FACE OF NATIONAL DISTRESS

Published in The Sun on 31 March 2014

A national disaster which forebodes the loss of numerous lives has a way of bringing people together to share their utter sense of despair and helplessness.

It is a time when differences are put aside to offer sympathy and empathy to those whose family members and friends are victims. It is a time when communities rally together to offer their support, kind thoughts and prayers.

It is at such trying times that a nation’s people are united in their efforts to make sense of the tragedy that has befallen them.

The mystery of the missing MH370 and the likelihood that the crew and passengers have met a tragic end has sent shock waves across Malaysia and among Malaysians. Its disappearance on March 8 with 239 people on board has united Malaysians and the world in seeking credible answers and explanations from the authorities tasked with coordinating investigations into the lost plane.

No doubt at the beginning, due to the lack of specific information and the complexity of the task at hand, there were inconsistencies and contradictions in the official releases.

As leads picked up by certain countries such as the Chinese sighting of debris were followed, some proved to be wrong or inconclusive, which required the search and rescue teams to abandon or change their area of investigation.

It did not help that foreign media networks were laying out wild speculations and theories provided by the well-spoken experts they lined up. This only served to diminish the efforts of the Malaysian authorities who were seen to be much slower, less informed and articulate in managing the crisis.

However, to accuse them of being inept when there was so little to go by in the early stages is unfair and unhelpful. As the country leading the investigation into a multinational disaster involving nationals from 15 countries, Malaysia has shown itself to be more than effective in mobilising the support and resources of 26 nations including its regional partners, the US, UK, China, Australia, Japan and France.

Having little sophisticated search and rescue technology of its own to investigate an air disaster of such mystery and magnitude, Malaysia has used its excellent diplomacy and good regional and international relations to bring together an unprecedented team of investigators manning different aspects of the search and rescue operations.

To coordinate these efforts and corroborate the information coming from different lines of investigation is no mean feat. To present it to the grieving families, the concerned public and the critical media in a coherent form is indeed a formidable task and responsibility.

To face the barrage of questions daily requires the spokespersons to display not only expert knowledge and articulation of the technicalities involved but also the greatest personal fortitude and resilience.

In this we must acknowledge that with more information being released by the international search and rescue parties and with satellite sightings of debris narrowing down to a smaller area of the southern Indian Ocean, there is growing confidence that the evidence required to arrive at conclusive findings about the disappearance of MH370 will surface soon.

Malaysians must stand behind the three spokespersons tasked with facing the world daily to bring the latest developments in the MH370 search and rescue efforts. We have seen them growing by the day, both in their management of information and its articulation.

The acting minister of transport, director of the Department of Civil Aviation and chief executive officer of Malaysian Airlines deserve our support and appreciation as they unravel the facts and evidence surrounding the investigations.

In the press conferences, we see their growing confidence and steadfastness in taking questions from the roomful of local and international journalists. We must give them credit for doing their work to the best of their ability and for exercising great diplomacy in representing their international partners.

Even in the handling of the unreasonable reaction and demands of the relatives in Beijing, they have shown much compassion.

While some of us are quick to criticise the aggressive and uncouth behaviour displayed by some of the relatives, Datuk Seri Hishammuddin Hussein has reminded us to be understanding of their grief while reminding them that the families from other nations are also in mourning but have not reacted with the same irrationality.

We hope that the numerous pieces of debris sighted will be fished out quickly so that they can be analysed to provide conclusive evidence whether or not they are part of the MH370 wreckage.

If indeed they are, we pray that the black box will be recovered soon. We stand by the grieving families in mourning their loss and understand how important it is for them to have closure. Malaysians are united behind their beloved country at this time of great national distress .

 

25
Mar
14

BOSSY WOMEN

ban-bossy 

IS “BOSSY” A BAD WORD?
Published in The Sun on 16 March 2014

THE word “bossy” may soon be considered inappropriate to describe women in the workplace, especially those in positions of power and authority where they have to take charge and speak their minds. In fact, the word may soon join other words such as “bitchy” and “aggressive” which are considered sexist and discriminatory when referring to the personality traits of a female co-worker.

Facebook chief operating officer, Sheryl Sandberg, has started a campaign called “Ban Bossy” to discourage and eventually disallow the use of the word “bossy” for women and girls. The belief is that among other forms of gender discrimination and stereotyping, the use of the word “bossy” creates problem of unequal childhood treatment of girls and boys. At home and in school, girls who are extroverted and show leadership tendencies are often described as “bossy” and “overly ambitious” while boys who lead are described as “strong” and “determined”. Like other forms of social stereotyping, this is carried over to the workplace where women who have strong personalities and take charge are negatively perceived as bossy while their male counterparts are seen to be naturally assertive.

Sandberg’s argument is that the description of “bossy” is more likely to be directed at girls and women with a range of associated traits such as “domineering”, “authoritative”, “overbearing”, “tough”, “opinionated” and “high-handed”.

When men show these same tendencies they are said to be demonstrating positive traits of leadership. Sandberg’s point is that as more and more women enter the workforce and assume positions of power, it is important to insist on equal treatment and evaluation, including the description of their leadership qualities.

Should women be offended if they are called bossy at work? Is “bossy” a discriminatory term used to put down a woman’s personality or work style? In fact, is being bossy considered a negative trait in the workplace?

To answer the last question first, the word “bossy” has certainly acquired more negative than positive connotations when used to describe one’s office colleagues. However, it is not unusual for a man to be negatively perceived as bossy or overbearing. Whether male or female, bossy managers are not liked by their subordinates and co-workers. In today’s more democratic work environment, managers and leaders who are overbearing or domineering are not likely to get the cooperation and support of their work teams.

Office evaluation will mark these as negative traits.

It is for this reason that women (and men) should feel offended and discriminated against if they are called “bossy”. The word has become prejudicial and is unhelpful in providing a fair assessment of one’s colleagues. Instead, the focus should be on how to highlight the positive and indispensable nature of “bossiness”, turning it from a word that foregrounds the domineering and overbearing characteristics to one used to describe the positive qualities of leadership.

In the workplace, being motivated and motivating are essential qualities to get the cogs of the office wheel moving, and being assertive and opinionated is necessary to encourage optimal contributions from its human resource.

The important thing is how, at each level in the office hierarchy, workers can be motivated and motivating, assertive and opinionated without appearing bossy and controlling. Therein lies the secret of true leadership which should see the combination of authority and power, intuitions and insights with outstanding management and communication skills.

As more and more women assume leadership positions and are accepted as equal partners in the workplace, the tendency to assess them in a negative or discriminatory manner will rightfully be replaced by objective criteria which contribute positively to the growth and development of the organisation. Women at work must stand shoulder to shoulder with their male colleagues in developing positive traits including being confident, assertive and speaking their minds. They should channel their energies into productive methods of leadership and dismiss the prejudices and perceptions that they are bossy.

The lesson to children and to the parents and teachers who raise and nurture them, should be that being opinionated, motivated and motivating, that is showing traits of leadership is to be encouraged. When properly channelled, these characteristics will empower them as they enter the workforce and contribute to society.

In this day and age where children’s upbringing is more equal and less discriminatory at home, where they are exposed to the same universal education, skills and training, and where work opportunities are getting more equal, girls should be encouraged to develop their self-esteem and strengths. They must understand that to advance their careers they have to empower themselves to be outspoken, opinionated and tough when necessary. Women must be as assertive as men in the workplace and should not be discriminated against if they are. It is indeed time to remove the word “bossy” from the office register.

07
Feb
14

GOD’S NAME

names_of_god_01

Peace in the name of God

Published in The Sun on 3 February 2014

IN THE current Allah controversy, no logical, legal or constitutional arguments can appease the Christians and Muslims who believe their religious rights have been violated. Each side will stubbornly argue that there has been an encroachment into their particular religious territory by the other. They believe their faith is being threatened.

To the Christians, the ban on the use of the word Allah in the Malay Bible is unacceptable as, historically, the Malay-speaking Catholics of Sabah and Sarawak have always used the word in their practice and worship of Christianity. Among them, the ban is widely seen as an unconstitutional move to curb the religious freedom guaranteed in the Federal Constitution.

To the Muslims, the word Allah exclusively defines the oneness of God in Islam. They cannot accept that it can be extended to refer to the trinitarian concept of God in Christianity. Generally, Muslims are taking the stand that it is their right to defend an Islamic doctrine.

Public discourse in the English media is inclined towards the argument that the word Allah is a generic Arabic term to refer to the universal God of all religions.

The evidence quoted is that the word has been used by Arab Christians and Arab Muslims for centuries and is not exclusive to Muslims. That the Bible uses interchangeable terms such as “Father”, “The Lord”, “God Almighty” has not been highlighted.

Malay Muslim discourse, on the other hand, upholds the exclusivity of Allah in referring to God in Islam. It is argued that in Malaysia, the Arabic word Allah has acquired a specific meaning. It has become the term Malay Muslims use to refer to God not only in their readings of the Quran in Arabic but more widely in their prayers and worship of Islam in Malay. Thus their objection to the use of Allah to refer to the Christian God.

At the root of the impasse is the inability of Malaysian Christians and Muslims to understand one another’s sensitivities. The confrontational approach in seeking a legal redress over the matter will only lead to greater bitterness as each side is seen to be losing or winning. To the Muslims, lifting the ban would be sacrilegious to their religion. To the Christians, disallowing the use of Allah is a violation of their constitutional rights.

It does not help that the officials and religious leaders representing Christianity and Islam have been adamant in their respective stands. Their uncompromising attitude has opened the door to the most belligerent among their supporters to stage protests and demonstrations.

Religious leaders on both sides must be prepared to engage one another in a more magnanimous and compassionate manner to come to a compromise. Muslim leaders must acknowledge the historical evidence that in Sabah and Sarawak, the Malay-speaking Catholics use Allah in their reading of the Indonesian Malay translation of the Bible and should be allowed to continue doing so. Christian Catholic leaders, on the other hand, must see to it that the Bible translation is updated and edited to ensure there is no confusion in the references that arise from the use of Allah in a Christian text or area of worship.

Malay Muslims should not feel intimidated, rather they should feel honoured that Christians want to refer to the Christian God as Allah. They should see this as an opportunity to clarify the doctrine of monotheism in Islam in contrast to the concept of the trinity in Christianity. A show of compromise and magnanimity by Christians in Selangor is perhaps to concede that out of respect for the Sultan’s ban on the use of Allah, the congregation of East Malaysian Catholics can be persuaded to revert to “Tuhan” (God) or “Bapak” (Father) as terms which are interchangeable with Allah. Out of this peaceable compromise, both Muslims and Christians will be better educated in the doctrines and beliefs of one another’s faith.

It’s obvious that compromises are reached more easily among the better educated and exposed. It is apparent, too, that not everyone has the same level of knowledge and reasoning to be able to understand complex religious matters. The most belligerent among religious followers are usually those that are either ignorant or have been led astray, advertently or otherwise, by religious leaders.

Closed-door meetings and small-group sessions can pave the way for larger, more harmonious engagements between Muslims and Christian. Community and religious leaders must come together at a retreat or an interfaith convention where issues surrounding the Allah controversy are discussed in a peaceable manner.

When people are able to engage openly, much of the suspicions and prejudices will be removed. They can then try to convince their community of followers and supporters to approach the subject rationally and peacefully. It goes without saying that the moderators and mediators must be people who are highly respected members of the community.

29
Jan
14

ANTI-CORRUPTION FORUM

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07
Jan
14

COST-CUTTING

cost-cutting-1-thumb-1

WAKE-UP CALL FOR MALAYSIANS

Published in The Sun on 6 January 2014

THE government has announced 11 cost-cutting measures to manage its ministries and departments more prudently. Trimming down on the lavish spending of public money is long overdue.

While cuts in the entertainment allowances, travel and toll entitlements of the higher grades of civil servants are exemplary, they do not add up to much in terms of government savings.

The government’s cost-cutting measures are thus seen by some as merely cosmetic, being too little and coming too late. To many, they are moves to allay the people’s unhappiness and fears.

What needs more drastic pruning is the big-time allocations given to ministries and departments to organise public events and programmes. Government departments must adopt more cost-effective ways of organising their activities and stop doling out unnecessary entertainment, food, drink and other goodies.

The government machinery will run more productively if office meetings, in-house workshops and seminars are uninterrupted by breaks for refreshments where food and drink is served. Off-site training programmes and study visits at home and abroad must be kept to a minimum and stringently approved.

Huge official delegations with accompanying entourage on overseas missions contribute to government overspending and must be reviewed.

The wastage and mismanagement revealed in the Auditor-General’s Report seem even more reprehensible now as the rakyat face rising living costs.

To the public, announcements of cuts in subsidy, toll hike, increase in quit rent and electricity tariff coming in quick succession mean only one thing – the spiralling cost of living with the expected increase in the cost of goods and services.

To the average person this means big dents in personal and family budgets; to the lower-income groups this spells great hardships as they struggle to put food on the table.

More special schemes must be put in place to distribute food and basic necessities to the needy. In India, for instance, the central and state governments work hand in hand to provide food security to the poor through public distribution schemes.

Those eligible are given ration cards or stamps to buy food at below market prices. By collaborating with established humanitarian organisations such as Red Crescent Malaysia and Mercy Malaysia to manage distribution, the schemes initiated by the government can be properly run and supervised as in the recent flood relief efforts.

There can be many more special funds for the needy which calls for donations from the more affluent public to contribute to what can be looked upon as a humanitarian cause.

In support of the government’s call for prudence, the GLCs and corporate sector should also adopt cost-cutting measures in company spending, including for travel, entertainment, food, gifts, etc.

Company events such as product launching and award giving can continue but with less fanfare, pomp and ceremony. To show that they are sensitive to national issues and empathise with the plight of consumers hard-hit by rising costs, their CSR priorities can be channelled towards schemes that provide aid for food and other basic necessities.

This will ensure that in the short term the most vulnerable groups are cushioned from the blows of the nation’s financial and economic woes.

For the average income earners, the new year also means adopting cost-cutting measures in managing our personal and family budgets.

More prudent spending will require greater financial discipline as we look for cost-saving options. We have to change some of our habits and lifestyle patterns to become more discriminating and selective consumers.

This means comparing prices and shopping around for the best bargains for food and clothing and managing household utilities more carefully.

Household electricity consumption, for example, can be reduced by analysing our usage and cutting down on unnecessary use and wastage. Switch off electrical appliances including televisions and computers when not in use. Use energy efficient lights such as fluorescent lights or energy saving lamps.

Train ourselves to be informed consumers who read energy labels and ask for assistance in choosing the right energy saving equipment. In buying a fridge for instance, make sure we get the right size and model to suit our family’s needs. A good habit is to follow the energy saving tips that come with every electrical appliance.

This year can be seen as a wake-up call for Malaysians to be more frugal as the country faces financial challenges. Admittedly, some of them are caused by years of overdevelopment and indiscriminate spending.

The euphoric, feel-good factor created by abundant economic opportunities has created a society which is profit-driven and materialistic, where a person’s worth is measured by economic success.

Perhaps 2014 will mark the beginning of a new era when Malaysians take stock of their priorities and change their ill-gotten habits and values. Perhaps we will become less greedy as we face the challenge of making our ringgit and sens meet.

07
Jan
14

SPIRITUAL HERITAGE

catchinglove

THE NEED FOR SPIRITUAL TRANSFORMATION

Published in The Sun on 23 December 2013

MORE and more, inter-faith and inter-religious dialogues are being organised to bring together leaders of the world’s major religions to address ways of promoting peace and unity among mankind. While a major part of the discourse centres around identifying commonalities across the religions and focusing on the universal values and ideals, there also arises the need to pinpoint the uniqueness of each faith and belief system. Often the outcome is an impasse as spiritual leaders and adherents speak about the exclusiveness and autonomy of their own religion.

What deserves a more definitive approach is an explication of the underlying oneness that all religions teach ie its core spirituality. Religion relates an individual with his or her specific community; but its core spirituality relates us all.

Core spirituality is the basis of shared human values and must form the basis of a shared value system. Without being anchored in spirituality – as opposed to religion – the teaching of human values lacks meaning and depth.

An important aspect of the inter-faith and inter-religious heritage that has been overlooked despite its great significance, is the spiritual heritage of mankind. Humans are inherently imbued with a spirituality that leads them to search for greater meaning in life than just the physical and tangible. People across the world have this common goal and must come together in its pursuit. It is a significant gap that has to be bridged in the interest of promoting peace and harmony on earth.

The question is this: Why has such an important aspect of human civilisation and advancement been ignored? Religion after all transcends material culture, resonating with man’s deepest needs, providing guidance and hope and relating to meaning systems that lie at the very core of his existence.

The reason for such an omission could well be that religion has largely been perceived to be the private concern of the individual, especially in the West. A particular religion and its teachings have for too long been seen as the exclusive concern of individuals or groups professing and claiming “ownership” of their respective religions.

There is a need for a more concerted effort to articulate the essence of man’s oneness, to reach out, educate and influence people to use their religiosity/spirituality for the collective advancement of human civilisation. It is a choice that people have and it is important to guide the choice, as religion is a double edged sword that can be used either to advance or destroy our civilisation. It can be used either to ennoble the human spirit, or fill it with hatred and violence.

As we know, the result of religious divisiveness is turmoil and warfare. The world is said to be on the brink of annihilation at a time when the scientific and technological means for world peace and unity hold unprecedented promise for a glorious future. The widespread sectarian animosity, violence, persecution and killings in the name of religion have assumed catastrophic proportions lending weight and credence to the fear that today, religion which has science and technology at its disposal for achieving good, poses the greatest threat to world peace and human civilisation.

Since this is a choice that will determine the fate of mankind, it cannot be a choice that is simply thrown to the people or their religious and political leaders in the name of democracy. The choice must be initiated, guided and monitored by a movement that will take the discourse several notches higher in order to establish a fuller, deeper understanding of the notion of “spiritual heritage of mankind”. By exploring the universal values of spirituality underlying Islam, Christianity, Judaism, Buddhism, Hinduism and the other religions, a consensus can be reached as to what constitutes the core spiritual values that effectively foster peace and unity among mankind.

To the sceptics grown weary of too much talk which has not been translated into action, I say there’s hope yet if there are enough of us who care to sit down at ground level to share our common experiences. To the critics wary of the growing divisiveness across and within religious communities, I say do not perpetuate the “slam and damn” culture by adding to fear and suspicion.

The cure for society’s ills lies in its spiritual transformation where the traditional ethics and moral codes of our religions amalgamate and form the basis of our national ethos. A vital part of our quest for peace and unity lies in spiritual values such as love, kindness and compassion which all religions teach must be revitalised into contemporary forms which people can translate into their everyday life. The spiritual transformation of society starts with the individual who lives out these values which then permeates his family, community and the outer society.

09
Dec
13

HISTORY & HERITAGE

Local-History-and-Heritage

 

A SENSE OF HISTORY AND HERITAGE

Published in The Sun on 9 December 2013

 

EARLY next year I’m hoping to launch rather belatedly a book, an autobiography published in 1982 and revised almost 30 years later in 2011.

Why the bother some will ask since it has already passed its expiry date? Who would be interested in reading the memoirs of a man who is not in the public eye? Why the need to revive an old publication when the author is long gone and the narrative history?

Well, the simple answer is that it is the very elements of history and heritage in the book that make it worth a second run and a second read.

A few things about the book are interesting. First, the author started writing his memoirs on his 71st birthday, long after retirement when he had more time to reflect on his life and remember the significant moments.

This was when there was uninterrupted quiet for long periods to tap painstakingly on the old typewriter and keep the tales coherently organised, the facts correctly referenced and the language meticulously checked.

Second, a memoir written late in life has a much mellower flavour and is richer in its contents. It represents a collection of old world experiences and retrospective insights into the life and times of people from a past era.

Third, it provides the backdrop to much of the old values and traditions and connects it with the new. So to those who are planning to write their life stories, be inspired that it is never too late and that your narratives are indeed relevant.

Dr Mohamed Said: My Early Life will therefore appeal to readers who appreciate the sense of history the book evokes. Set against the background of tiny kampung Linggi at the turn of the 20th century, the first half of the book recounts traditional Malay life with all its vicissitudes and shortcomings, yet filled with the dignity and honour of the folks who inhabit it.

It offers us a glimpse into rural Malay life with its myriad customs and traditions at a time when Malaya was an undeveloped British colony. The author vividly describes the socio-cultural and religious milieu of the era and helps us to understand better the shaping of the psyche of a small community of Malays.

To those unfamiliar with rural Malaya then, the book depicts with much candour and directness the minds and hearts of orang Bugis Linggi in their everyday concerns. It would not be wrong to say that it accurately describes the life of other groups of rural Malays in modern Malaysia today, a century on.

The stories told may be mundane to some and dismissed by others if not for the author’s superb use of the English language which makes the writing worth a study in itself.

Perhaps, expressing himself in a neutral language allows the author to remove unnecessary emotional baggage, the yearning (rindu) which accompanies a lot of literary writings in Malay.

Reminiscing the premature death of his father at 35 when he was only five years old, he writes:

“Thus died a father whom I had not yet learned to love, but who, I was later told by my mother, loved me very much. Later as an orphan I gradually began to understand the disadvantage of not having a father to guide me and save me from the humiliation which I felt whenever well-meaning people gently rubbed my head in sympathy over my orphaned state.”

One wonders how this matter of factness would have been expressed if the author had written in Malay.

The second half of the book treads on more familiar territory – that of English education from where the author acquired his literary penchant and writing skills.

At 12 years old he was transposed to the world of an elite institution, the Malay College Kuala Kangsar, modelled in the tradition of the best boarding schools in England.

It was in this educational environment that rural boys like him were taught by dedicated schoolmasters whose vocation it was to instil in their young students the best learning experiences.

It was in the language and literature classes that his love for reading was nurtured and was translated years later into the desire to write in the best of English styles.

There is no doubt that it was this grounding in an education which stressed the importance of excellence not only in one’s academic pursuits but also in character, principles and moral values that bred several generations of outstanding Malayan/Malaysian public servants and professionals.

It was the role models and mentors in the persons of sympathetic and caring relatives and teachers described so vividly by the author that instilled in the young of his generation admirable traits and attitudes.

All in all, a sense of real history and heritage. All in all, a good read.




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