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Israeli Prime Minister Binyamin Netanyahu sets the tone for Israeli policy– one that is earning him few friends in the West. Three embarrassments broke for him on Tuesday. First, yet another housing expansion in East Jerusalem was announced while he was meeting President Obama. Then, the cover story of Israeli troops accused of firing live ammunition at Palestinian protesters began to unravel. Then British Foreign Minister David Miliband unceremoniously tossed the Mossad London station chief out of the country for counterfeiting British passports, to be used in an Israeli assassination of a Palestinian in Dubai recently. Netanyahu personally ordered that hit, and is responsible for the forging of real peoples’ passports and their use to commit a murder. Netanyahu is the one behind these acts of arrogance, and they are emblematic of his mean brand of politics.

The far rightwing government of Binyamin Netanyahu humiliates American officials every time it meets with them. Netanyahu met Obama in Washington on Tuesday, and like clockwork Israel embarrassed Obama by announcing that same day it was going ahead with a building project (funded by an American millionaire) in East Jerusalem that the Obama administration had strictly told the Israelis to halt. What I don’t understand is why the Palestinians cannot sue over this issue in American courts. If the administration’s stance is that East Jerusalem does not belong to Israel, and the US is signatory to the Fourth Geneva Convention, then why couldn’t Palestinians with standing sue in the US when their property is usurped by an American millionaire?

Israel will investigate the shooting deaths of two Palestinian youth who were protesting (not rioting as AP puts it) against Israeli theft of water from the village well. Israeli troops claimed they were using rubber bullets, but Palestinians charge it was actually live ammunition.

Aljazeera English has the scoop, with live video of Israeli troops firing on the Palestinian youths, with what certainly sounds like live ammunition.

By Juan Cole

24 March, 2010

Juancole.com

MOST of our ulema insist that Sharia law is divine and hence there is no question of any flexibility in its application. It is supposed to be immutable. This does not bear scrutiny though.

Imam al-Shatibi, a Spanish imam of great eminence in the 13th century, discusses in his writings on the Sharia in Al-Maqasid al-Sharia as well as Al-Masalih al-Sharia the purposes and welfare of Sharia laws. The law is obviously devised to serve certain purposes and is meant for the welfare of the people. If it becomes rigid it can neither serve the purpose nor can it aim at the welfare of the people. Even Imam Ghazali who tends to be orthodox in his views, always discusses the purpose behind every Sharia provision.

The Quran says in verse 5:48 that we have appointed a law and a way for everyone, which means that the Sharia is supposed to serve the purpose of every community and it has to keep the welfare of various communities in mind. There is unanimity among the ulema that customary law (adaat) also becomes an integral part of Sharia law. That is why Arab customary law (Arab aadat) became an integral part of the Islamic Sharia. If Arab customary law had not become part of the Sharia it would not have been acceptable to Arabs.

When Islam spread to different parts of the world the local customary laws also became part of Islam in their respective cultures. In Indonesia a great controversy erupted among the ulema whether Indonesian customary law should be part of Islam, and a majority of the ulema accepted Indonesian customary law as part of Islam as practised in that country.

It was for this reason that in early Islam a provision was made for ijtihad (creative interpretation through utmost intellectual exertion). Allama Iqbal called ijtihad the dynamic spirit of Islam. However, our ulema closed the doors on ijtihad in the 13th century. And Sharia law has become stagnant ever since, because this law was based on ijtihad up to that point in time. The argument given by the ulema for not undertaking ijtihad was that no one was qualified to do so anymore. However, the fact is that the real reason for abandoning ijtihad is the stagnation of society that has prevailed since then.

As time passes new challenges arise, and it is only the spirit of ijtihad which can keep the Sharia dynamic and enable it to meet new challenges. A stagnant law becomes a burden for the people rather than resulting in their welfare. That is why reform movements became necessary from time to time. In the 19-20th centuries radically new situations arose and many eminent Islamic thinkers launched reform movements. Jamaluddin Afghani, Mohammed Abduh, Sir Syed Ahmad Khan and Mohammed Iqbal were among them. What is most important in the Sharia is the principles and values given by the Quran. If we keep that in mind and protect these principles and values the real spirit of Sharia would not be injured even if certain necessary changes were made to applicable laws. However, we have often ignored these principles and values and made mediaeval formulation more central and rigid in their application. It was like throwing the baby out with the bathwater.

Among the Quranic principles and values justice is most important. Justice is the very basis of Sharia law. If we protect the mediaeval formulations rather than the Quranic value of justice, it will result in more injustice, thus defeating the very purpose of Sharia law. One of the examples is polygamy. The Quran permitted polygamy subject to the rigorous condition of doing equal justice to all four wives; and the Quran also made it clear in verse 4:129 that even if one wanted to, one could not do justice.

Despite such a rigorous condition of justice, somehow the number of four wives became more important than the value of justice. It is only in modern times that some Muslim intellectuals are emphasizing justice rather than the number of wives that can be taken at a time. But even today conservative ulema think that marrying up to four wives is a man’s privilege even if it seriously injures the value of doing justice to all four, which the Quran says is not humanly possible.

Some even go to the extent of saying that it will promote prostitution if a man is not allowed to marry up to four wives. Many more examples can be given wherein orthodox formulations have become more important than the value of justice in the Quran. Justice should be restored to its central position in the application of Sharia law. This is only possible when the Sharia is not treated as a stagnant law and Muslim intellectuals come forward to attempt comprehensive ijtihad.

by Asghar Ali Engineer

Centre for Study of Society and Secularism

E-mail : csss@mtnl.net.in

It may be a time of crisis, but it doesn’t have to be a time of catastrophe. It’s in times of crisis that human beings are often most creative and ingenious and that they pull together most effectively to solve their problems.

Thomas Homer-Dixon, author of The Upside of Down

Most of us have heard it by now-software engineer torches his own house then crashes his private plane into an IRS office in Austin, Texas on February 18, 2010. Most descriptions of the event were careful not to call the event an act of domestic terrorism, but rather asked: Was Joe Stack a terrorist or a lone nut? And most mainstream media reports pointed out that Stack was not a Tea-Partier, but some progressive media accused him of behaving like one. Wrong questions, wrong answers. Once again, mainstream media reveals it pathetic depth-perception deficit.

As Rich Benjamin of Alternet notes, Joe Stack’s “suicide screed chafes and exposes a raw wound this country does not know what to do with.” Bingo.

In the same week as Stack’s rampage, an Ohio man so enraged about his home being foreclosed upon, even though he owes far less on it than it’s worth, bulldozed the house so that the bank would not be able to repossess it. Not unlike Stack, Terry Hoskins was trying to cope with business debts as well as a lawsuit, and vehemently demonstrated his rage toward banks for all the world to see.

It doesn’t take Patrick Jane, “The Mentalist” or Allison DuBois, “The Medium”, to grasp that these eruptions of vitriolic rage are most likely, previews of massive civil unrest worldwide, as individuals and families awaken to the current ghastly global transfer of wealth, so brilliantly exposed in David DeGraw’s “The Economic Elite Have Engineered An Extraordinary Coup”-a wealth transfer of mindboggling proportions that has left the middle class impoverished and writhing in despair. But this particular side of the Toxic Triangle-economic meltdown, along with the other two sides, climate chaos, and planetary energy depletion, signals that the human species has entered, not a long and painful recession, but nothing less than a tipping point in its own evolutionary odyssey.

And now, millions of human beings who for at least a decade have been unwilling to look deeply at how their world works, find themselves depressed, enraged, paralyzed, and terrified at best and suicidal and homicidal at worst. Since before the turn of the 20th century, many courageous researchers who were willing to look deeper gave us extraordinary “maps” of who was running the world and what the consequences of that reality would be-individuals like Mike Ruppert, Richard Heinberg, Dmitry Orlov, Peter Dale Scott, Colin Campbell, Dale Allen Pfeiffer, Cynthia McKinney, Sibel Edmonds, and many more. They produced volumes of research related to the Triple Crisis/Toxic Triangle which for the most part, fell on deaf ears.

The corporate capitalist system had forced on American families a lifestyle that left them too busy and too strapped with debt-and of course, too hypnotically entranced with the proverbial “American dream”, to read the signals that were becoming more ominous by the day. Besides, in the pubescent ecstasy of the earning/spending/debt party, who wants to be annoyed with downers like becoming an adult and comprehending the facts and their consequences?

And so, those who were too busy, ambitious, hard-working, conscientious, dedicated, and of course, let us not forget, patriotic, have within the past two years been blindsided by that which they refused to acknowledge–and worse, they who have called the mapmakers and their supporters, such as myself, “whack jobs, wing nuts, conspiracy theorists, fearmongers, and pessimists” now find themselves bewildered, flabbergasted, dumbfounded, and horrified.

Tragically, it’s the result of being uninformed and unprepared, and when the excrement hits the circular air mechanism, it results for the unprepared in becoming unplugged-like Joe Stack and Terry Hoskins.

But Terry and Joe are only two cases in point. Apparently, the United States government (not Patrick Jane or Allison DuBois) is anticipating many more such incidents. In December, 2008, the Phoenix Business Journal reported in a story entitled “Arizona Police Say They Are Prepared As War College Warns Military Must Prep For Unrest; IMF Warns of Economic Riots” that “a new report by the U.S. Army War College talks about the possibility of Pentagon resources and troops being used should the economic crisis lead to civil unrest, such as protests against businesses and government or runs on beleaguered banks.” Concurrently, Military.Com cited another part of the report which stated that “Widespread civil violence inside the United States would force the defense establishment to reorient priorities … to defend basic domestic order and human security, likewise in the case of ‘unforeseen economic collapse’, ‘pervasive public health emergencies,’ and ‘catastrophic natural and human disasters,’ among other possible crises.”

Fortunately, many individuals and families have awoken to the reality that what our species is confronting is nothing less than the total collapse of industrial civilization and the end of the world as we have known it. They are coming to understand that the collapse is a process, not an event, and that some aspects of it will be slow and grinding, while other aspects will be sudden, catastrophic, and traumatic. And very importantly, they are becoming prepared.

But how does one “prepare”, and what is preparation anyway?

In my experience, there are three aspects. The first concerns individual and family self-sufficiency which relates to things like learning to grow one’s own food, learning to store and preserve food, understanding and utilizing permaculture design principles in all aspects of life; deeply evaluating one’s living situation and assessing where the most sustainable living venue might be; completely extricating oneself from the debt/credit system; learning natural, holistic healing techniques and wild, edible plant foraging skills. These are only a few of the most basic forms of logistical preparation.

And please note, this is not about becoming a camo-clad survivalist with years of food and water stored underground and protected by an arsenal of weapons. In fact, the reality of our predicament is that the lone survivalist/ “apocalypse man” is precariously at risk because survival demands cooperation and coordination.

Therefore, the second aspect of preparation relates to neighborhood and community cooperation, and I believe that the Transition Handbook and Transition movement worldwide offer the most practical, sensible, and feasible model for creating local resilience and self-sufficiency. Those who are skeptical of community preparation often argue that a burgeoning police state will not allow such communities to exist let alone thrive. What they tend to overlook are the realities of energy depletion and economic unraveling which are likely to seriously curtail the functioning of all levels of law enforcement worldwide.

Finally, but in my opinion, most fundamental, is emotional and spiritual preparation for the unprecedented changes which have already begun and which will continue and intensify for many decades to come. It is perhaps the best hedge against becoming “unplugged” in the face of mindboggling chaos and transition. For this reason I published in 2009 Sacred Demise: Walking The Spiritual Path of Industrial Civilization’s Collapse–a poetic manual of emotional and spiritual preparation for navigating the daunting challenges of our uncertain future.

Although I do not condone Joe Stack’s violent attack on the Austin IRS office, I find that his articulate suicide letter contains many grains of truth, as well as a tragic exposé of his lack of comprehension of the larger transition that inundated his life with an overwhelming number of smaller ones. Myriad forms of preparation are no guarantee of survival or well being in the face of the end of the world as we have known it, but they may allow us unimaginable opportunities for personal and community transformation.

In addition to the Transition Handbook, I strongly recommend the Post-Peak Living website and its online “Uncrash Course”, as well as my upcoming course in April, 2010 on “Navigating The Coming Chaos”. For further information on the latter course, please contact me at Carolyn@carolynbaker.net

No one needs to be either unprepared or unplugged. But the time to address both issues is now.

By Carolyn Baker

21 February, 2010

Carolynbaker.net

MANY scholars maintain that Islam and the state are inseparable, thus reducing Islam to a political ideology. This approach, though in a way, historically dictated, has caused much power struggle among different groups of Muslims.

The bloodshed which took place between the Umayyads and the Abbasids is enough to horrify any religious Muslim, and yet this ideology has remained rooted in Islamic society for centuries; it has taken another form in a post-colonial society. In the Islamic world, dictator after dictator has seized power in the name of Islam and declared the establishment of an Islamic state, making ‘Islamic’ punishments binding.

They have imposed medieval jurisprudence uncritically, resulting, among other things, in serious gender disparity. Countries from various regions of the Islamic world have suffered from this practice. There are only few exceptions to the rule in the Muslim world today. Islam, one must understand, is not primarily a political ideology but a religion which gave rise to a great civilisation, and has its own foundational values. Islam basically arose in an urban setting, and in view of inter-tribal disputes it laid great stress on unity and brotherhood of all (all believers are brothers and sisters [10:49]; the word ‘ikhwatun’ being inclusive of both genders).

Yet, a lust for power divided Muslims and caused serious enmities. The Quran stresses non-discriminatory behaviour between one tribe and another, one ethnic group and another, whereas power struggles were based on these very divisions. As opposed to that, civilisations are built on cooperation between all groups, not fighting among them. The other foundational values of Islamic civilisation are truth, justice and compassion.

These values were actually practised by the Sufis on the one hand, and ordinary Muslims on the other. The Sufis never allowed Islam to be reduced to a political ideology and kept away from divisive politics. As opposed to power, they emphasised love, another civilisational value. Great Sufi masters like Muhiyuddin Ibn Arabi and Maulana Rumi believed in the power of love and persuasion instead of power per se.

A power struggle brings about what Prof Huntington has theorised as a ‘clash of civilisations’. The US Right needed an enemy after the collapse of communism and hence they invented one in the Islamic civilisation. The former reformist president of Iran, Mohammad Khatami, instead gave a call for a dialogue of civilisations and proposed at a UN meeting to adopt it as its programme.

As against power, the Sufis for ages carried on a dialogue with the people of other religious groups, with Jews, Christians, and Hindus in India. While kings and sultans grabbed power causing so much bloodshed, the Sufis followed the Islamic civilisation’s values and pursued the unity of people — Muslims as well as non-Muslims. Ibn Arabi even went to the extent of saying “My Sharia and din is love”.

The Quran also lays emphasis on pluralism. According to the Quran, Allah could have created one people but He created diversity and plurality so that He can test us and it is better to cooperate with each other in good deeds (5:48). Thus, rather than fighting, one should cooperate for good deeds the basis on which all civilisations are built.

Today, the world again is torn by conflict, especially countries like Pakistan, Afghanistan, Iraq, Palestine and Yemen. These are the countries where various American interests are at stake, making brothers kill brothers with bombs and acts of terror. Everyday scores die in these countries, taking them away from the path of civilisation.

What Muslims should concentrate on is their fiqh, bringing it in conformity with the spirit of the Quran rather than basing it on disputed historical literature. The Quran’s basic emphasis is on justice, especially gender justice, which in turn is the very basis of a great civilisation. Muslim societies desperately need gender equality by giving women their due. The Quran also emphasises the treading of the middle path, whereas we tend to go towards extremism in religion and politics.

The Quran has not addressed a single of its verse to kings or rulers but to the Prophet (PBUH) and the people in general, and believers in particular. If we establish the primacy of politics, it is the rulers who have to be responsible for everything whereas the Quran puts the primary responsibility on all believers who, in cooperation with other non-Muslim groups, should create a just and compassionate society. Thus, it demands of the believers to “cooperate with one another in righteousness and piety and help not one another in sin and aggression” (5:2).

By Asghar Ali Engineer

Centre for Study of Society and Secularism

March 2010

E-mail:csss@mtnl.net.in
Website: www.csss-isla.com

In response to the current ecological and financial crises, the call for a more sustainable and fairer globalization is gaining momentum. Building this alternative must begin with a spiritual, moral and ethical understanding of our society and economy, says Kamran Mofid.

We live in a time of transition, a time when all is changing and being challenged – weather systems, ecosystems, our interaction with nature, our understanding of other beings. We now understand that we are all interconnected and interdependent. Somewhere along the line, our actions as human beings have created enormous instability to the planet and the millions of species who reside here.

Much of which is familiar to us and deemed the ‘norm’ is no longer working and is being challenged. Sometimes change brings with it destruction. Sometimes destruction is beneficial. It can alert us to practices that do not work. With destruction also comes new birth, and new avenues open wide to be explored. There are many choices as to which route to take; the issue is which route is the one that will provide life for all. The golden opportunity presented by the current ongoing crises is to make the right choices that will affect the long term future for us, our descendants and our planet.

There is no denying the fact that we are in a serious state of crises, a crises of our own making, all of us and not the bankers alone. They responded to what we wanted: cheap, available, unregulated money and loads of it.

They in turn were responding to the neo-liberal agenda of the so-called Washington Consensus: Privatisation, deregulation, market forces, liberalisation, low taxation, free trade, and one glove fits all policies and more. No regards, no respect for different cultures, civilisations, religions and history. What is good for America and the West, then, must also be good for everybody else, regardless of all other factors, we were told again and again.

The tragedy is that we have now discovered that what we were pushing on others, which we thought was good for us – the so-called market-forces driven Anglo-Saxon model of capitalism – was nothing but a huge cancerous cell which at the end brought the house of cards down. The emperor has no clothes, so to say.

What to Do Now?

The current global economic crisis is deeply complex and perplexing. Many world politicians, business people, academics, activists, and civil society representatives, as well as religious and spiritual leaders, have called for a new kind of “ethical capitalism” – a moral, spiritual and virtuous economy. People everywhere are calling for an international framework of standards for an equitable and sustainable global economy to replace the current economic system of unbridled growth and increasing ecological degradation. While some look for quick short-term solutions that would perpetuate the current economic model, others see the need for more fundamental changes of the model itself. Our challenge is great. In a time of continuing crisis and polarizing viewpoints, can the world agree on an ethical approach to the global economy?

I propose a comprehensive examination of the major attempts to integrate economics with ethics and spirituality, along with an exploration of the theoretical underpinnings of these activities. In considering the need for bold economic initiatives, we must keep in mind the deeper questions that rarely find their way into political debate or public discourse.

We should explore the emerging economic issues as well matters that are deeply ethical and spiritual:

* What is the source of true happiness and well-being? What is the good life?

* What is the purpose of economic life? What does it mean to be a human being living on a spaceship with finite resources?

* How can the global financial system become more responsive and just?

* How can the world make the global trade system more equitable and sustainable?

* What paths can be recommended to shift the current destructive global political-economic order from one of unrestrained economic growth, profit maximisation and cost minimisation, to one that embraces material wealth creation, yet also preserves and enhances social and ecological well-being and increases human happiness and contentment?

* How can society overcome poverty and scarcity with limited natural resources?

* How should we deal with individual and institutionalized greed?

* What are the requirements of a virtuous economy?

* What religious or spiritual variables should be considered in economic/business ethics and economic behaviour?

* How are these components to be integrated with economic theories and decisions?

* What role should universities play in building an integrity-based model of business education?

* What should be the role of the youth?

* How might the training of young executives be directed with the intention of supplying insights into the nature of globalisation from its economic, technological and spiritual perspectives, to build supporting relationships among the participants that will lead toward action for the common good within their chosen careers?

* Indeed, is ethical, profitable, efficient and sustainable capitalism possible?

These questions and more need to be reflected upon, debated, and ultimately, answered and put into policy formation, guiding us to a more humane globalisation.

A concrete framework for understanding what has gone wrong and possible remedies, including both broad perspectives on policies and specific recommendations, must include not only an economic perspective, but also a spiritual, moral and ethical understanding.

Steps can be taken towards a sustainable economy, to turn the current crisis of casino capitalism into an opportunity for a successful, sustainable and everlasting change, where all people, wherever they may be, can live  fulfilling, healthy, and yet more ecologically compatible lives.

Here are the steps I suggest:

1. Begin a Journey to Wisdom

Economics and business are all about human well-being in society and cannot be separated from moral, ethical and spiritual considerations. The idea of an economics which is value-free is totally false. Nothing in life is morally neutral. In the end, economics cannot be separated from a vision of what it is to be a human being in society.

In order to arrive at such understanding, my first recommendation  must surely be for us to begin a journey to wisdom, by embodying the core values of the Golden Rule (Ethic of Reciprocity): “Do unto others as you would have them to do to you”. This in turn will prompt us on a journey of discovery, giving life to what many consider to be the most consistent moral teaching throughout history.

It should be noted that the Golden Rule can be found in many religions, ethical systems, spiritual traditions, indigenous cultures and secular philosophies. Applying this universal principle can provide an enabling mechanism for the dialogue and development essential to resolving the challenges we face globally, nationally, and locally.

2. Now is the Time for a Revolution in Economic Thought

“An economist who is only an economist cannot be a good economist”. Therefore, the focus of economics should be on the benefit and bounty that the economy produces, how to let this bounty increase, and how to share the benefits justly among the people for the common good.

Moreover, economic investigation should be accompanied by research into subjects such as anthropology, philosophy, politics and most importantly, theology, to give insight into our own human mystery, as no economic theory or no economist can say who we are, where have we come from or where we are going to. Humankind must be respected as the centre of creation and not relegated to short-term economic interests, as has been the case for the past few centuries.

3. Don’t Repair the Economy, Change It

The current financial meltdown is the result of under-regulated markets built on an ideology of free market capitalism and unlimited economic growth. The fundamental problem is that the underlying assumptions of this ideology are not consistent with what we now know about the real state of the world. The financial world is, in essence, a set of markers for goods, services, and risks in the real world and when those markers are allowed to deviate too far from reality, “adjustments” must ultimately follow and crisis and panic can ensue.

To solve this and future financial crises requires that we reconnect the markers with reality. What are our real assets and how valuable are they? To undertake this readjustment requires both a new vision of what the economy is and what it is for, proper and comprehensive accounting of real assets, and new institutions that use the market in its proper role as servant rather than master.  We have to first remember that the goal of the economy is to sustainably improve human well-being and quality of life, not the promotion of materialism, consumerism and “shop till you drop” values – especially when they are done with borrowed money!

Ultimately we have to create a new model of the economy and development that acknowledges this holistic context and vision. This new model of development would be based clearly on the goal of sustainable human well-being. It would use measures of progress that clearly acknowledge this goal. It would acknowledge the importance of ecological sustainability, social fairness and real economic efficiency.

Ecological sustainability implies recognising that natural and social capital are not infinitely substitutable for built and human capital, and that real biophysical limits exist to the expansion of the market economy.

Social fairness implies recognising that the distribution of wealth is an important determinant of social capital and quality of life. The conventional model has bought into the assumption that the best way to improve welfare is through growth in marketed consumption as measured by GDP. This focus on growth has not improved overall societal welfare, which is why explicit attention to distribution issues is sorely needed.

4. Recognise That the Economy Is Part of the Biosphere

A comprehensive economic plan must be based on the scientific fact that the global economy is a subsidiary of the natural order. Economic policies should be attuned to the limited capacity of Earth’s biosphere to provide for humans and other life and to assimilate their waste. Photosynthesis and sunlight are as essential to the framework for economic budgets and expenditures as the laws of supply and demand.

5. Acknowledge That We Need New Institutions

An economic renewal tailored to the 21st century would establish institutions committed to fitting the human economy to Earth’s limited life-support capacity.  We need something like the central reserve banks which will look after shares of the Earth’s ecological capacity, not just interest rates and the money supply. Money should be recognised as a social licence for using part of Earth’s life-support capacity. Some functions of governance will have to operate at a global level through a federation modelled perhaps on the European Union, with enforceable laws designed to assure that individual nations don’t overrun Earth’s limits. The rules for the developed countries that are responsible for the current ecological crisis should be different from those of developing ones.

6. Fairness Matters

A “right” human-Earth relationship would recognise humans as part of an interdependent web of life on a finite planet. The economy must recognise the rights of the human poor and of millions of other species to their place in the sun. In a world awash in money, addressing poverty only with growth reflects a tragic lack of moral imagination. Indeed, in pushing for more “free” trade as it is currently understood, we would entrench an ongoing addiction to consumption, pursued in a manner that often ravages the bio-productivity of developing countries.

7. Expand the Discussion

The new knowledge that will forever mark this period in human history is the overwhelming scientific evidence that we are over-consuming the planet and accelerating toward ecological catastrophe. The short-term approaches of most ministers of finance and professional economists don’t account for how the planet works, or even that the economy exists on a finite planet. Scientists morally committed to protecting the global commons and researching ecological limits to the global economy need more funding and influence in policy-making.

8. Look beyond Neoliberal Education and Short-Term Fixes

We must begin a serious debate on the role of education and what education is all about. We must greatly increase investment in educational and civic institutions that teach that we are not “consumers,” but citizens of the Earth and guardians of life’s prospects on a small, beautiful and finite planet. In today’s largely decadent, money-driven world, the teaching of virtue and building of character is no longer part of the curriculum at many of our universities around the world. The pursuit of virtue has been replaced by moral neutrality – the idea that anything goes. For centuries it had been considered that universities were responsible for the moral and social development of students and for bringing together diverse groups for the common good.

Given the above, it is clear that we need a new economic model, enabling us to deal with new challenges, rather that rescuing and bailing out a discredited and bankrupt model, philosophy and theory.

The long-term solution to the financial crisis is therefore to move beyond the “growth at all costs” economic model to a model that recognises the real costs and benefits of growth. We can break our addiction to fossil fuels, over-consumption, and the current economic model and create a more sustainable and desirable future that focuses on quality of life rather than merely quantity of consumption.

It will not be easy; it will require a new vision, new measures, and new institutions. It will require a redesign of our entire society. But it is not a sacrifice of quality of life to break this addiction. Quite the contrary, it is a sacrifice not to.

This article is an abridged version of a presentation delivered at the Biltmore Hotel, Santa Clara/Silicon Valley, California, on 1st December 2009.

Kamran Mofid is the Founder of the Globalisation for the Common Good Initiative (Oxford, 2002), Co- founder/Editor of Journal of Globalisation for the Common Good and a member of the International Coordinating Committee of the World Public Forum, Dialogue of Civilisations

15th March 2010 – Published by Share The World’s Resources

Patrick Martin of the Toronto Globe and Mail gets the diction right when he says that Iyad Allawi’s list won a thin plurality. The official results of the March 7 Iraqi parliamentary elections have been announced by the Independent High Electoral Commission. Of 325 seats, 91 went to the National Iraqi List (“Iraqiya”) of former interim prime minister Iyad Allawi. The State of Law grouping of incumbent Nuri al-Maliki came in at 89. The Shiite fundamentalist coalition, the Iraqi National Alliance, which includes the followers of clerics Ammar al-Hakim and Muqtada al-Sadr, garnered 70 seats. The Kurdistan Alliance won only 43 seats.

That leaves 33 seats in the hands of smaller parties, many of them wild cards.

Shortly before the results were announced, two large bomb blasts in Khalis, in Diyala Province northeast of Baghdad, killed 53 persons. Diyala is still the site of violent struggle between Sunnis, Shiites and Kurds.

Most Sunni Arabs in Iraq have moved on from the violence and fundamentalism of groups such as the ‘Islamic State of Iraq,’ and most voted for the Allawi list as a way of reentering national politics.

Despite some breathless headlines, the outcome of the elections is not very different from previous elections. Allawi put together a coalition of Sunni Arabs and secular Shiites. In the December, 2005, parliamentary elections, those two groups received about 80 seats, only 11 less than Allawi’s just list won. If the two major Shiite religious lists (State of Law and Iraqi National Alliance) had run on the same ticket, they would have nearly a majority, about what they won in December, 2005. The Kurdistan Alliance only has 43 seats, down from 54 in the last parliamentary election, but the overall number of Kurdish Members of Parliament is not so different from that in the last polls.

In spring-summer of 2006, Prime Minister Nuri al-Maliki put together a government of national unity, with the help of the US ambassador. It included Sadrists and Allawi’s Iraqiya. But it gradually fell apart. This election is an opportunity for al-Maliki to attempt to repeat that feat. Indeed, a national unity government may be the first preference of the Iraqi National Alliance, which has, according to al-Sharq al-Awsat, swung into action to convince the other major lists that such a path is the only right one for Iraq at this juncture.

Although Allawi’s list won the most seats, he is very unlikely to be the next prime minister. Al-Maliki’s State of Law list is anti-Baathist and hasn’t gotten on well with Sunni Arabs, while ex-Baathists and Sunnis are the backbone of Allawi’s constituency. Likewise, the Shiite religious party, made up of Sadrists and members of the Islamic Supreme Council of Iraq (ISCI), among others, are unlikely to ally with secularist ex-Baathists. Allawi says that he is dialoguing with the parties led by Hakim and Sadr, as well as with the Kurds. But Allawi rejects a role in politics for Shiite clerics, which would make for an uneasy alliance with lists headed by clerics. Without the two big Shiite blocs, Allawi could only become prime minister by attracting the Kurdistan Alliance and all of the smaller parties and independents. Keeping such a disparate coalition together would be difficult in the extreme. Allawi is supported by Sunni Arabs who have sharp differences with the Kurds over the future of the mixed province of Kirkuk, which the Kurds covet. Allawi may therefore have a plurality that is incapable of growing into a majority.

It is also true that al-Maliki is deeply disliked by Muqtada al-Sadr and the Sadrists because he used the Iraqi Army to crush their Mahdi Army militia in Basra and East Baghdad in spring-summer of 2008. His party, however, the ‘State of Law,’ groups Shiite religious parties such as his own Islamic Mission Party (Da’wa), and the natural ally of Da’wa is the Sadrists and ISCI. Still, as Sadrist and ISCI officials admitted on Wednesday, their parties are natural allies with the State of Law. The easiest way to form a new government would be to dump al-Maliki and choose another leader of Da`wa as prime minister. The State of Law and the Iraqi National Alliance can form a coalition of 159 at a time when only 163 is needed for a majority. By picking up just 4 independents, these two could form a strong, stable government. Al-Maliki has gathered a lot of power into his hands, however, and unseating him may prove difficult and time-consuming. In the end, the Iraqi National Alliance may decide that he is their best bet for dominating Iraq in the near to medium term.

Al-Maliki said Friday that he rejects the announced outcome and demands a manual recount of the ballots. He had earlier warned of “violence” if the votes were not recounted. The reason for his adamant stance is that if he could nose ahead of Allawi by even a single vote, he seems to feel that he would have more of a mandate to remain prime minister. The Iraqi constitution stipulates that the president ask the head of the largest single party or coalition to attempt to form the government. As it now stands, al-Maliki will not be asked, while Allawi could be.

One possibility is for his State of Law to form a coalition with the Iraqi National Alliance [Hakim and Sadr] while easing al-Maliki out in favor of some candidate more acceptable to both. Iraqi courts have ruled that post-election coalitions will be counted as legitimate for the purpose of installing a government. The Shiites are thus still in a position to remain dominant, though if they remain divided then Allawi could pick up the pieces. A Shiite electoral alliance accompanied by the elegance of the numbers would detract from the quality of life.

It seems unlikely that anyone can become prime minister without the Sadr Bloc, now the majority component inside the Iraqi National Alliance. Sadr may well demand as a quid pro quo for joining any Iraqi government that the new PM pledge to accelerate the timetable for US troop withdrawal from Iraq, and also promise to end that troop presence altogether.

The difficult road ahead is indicated by the recent denunciation of al-Maliki by both Muqtada al-Sadr and Ammar al-Hakim for his initial warning that “violence” might break out if the ballots are not recounted. Muqtada called the implied threat of violence “political terrorism,” thus ironically turning the tables on al-Maliki, who had hunted down Sadr-linked Mahdi Army commanders on the grounds that they were terrorists.

The big question now in Iraqi politics is whether the new government will look like the sectarian Shiite coalition with the Kurds in 2005, or more like the national unity government forged in summer, 2006. Each proved unstable in its own way, it should be remembered, so neither is a guarantor of a good outcome for these elections. The other question is how many concessions smaller parties can wring from the majority in order to form a government. It seems to me that if the Sadrists demand with sufficient vigor, they should be able to get a faster US troop withdrawal. Their platform since 2003 has been the removal of the American military from Iraq. They may finally be in a position to effect via the ballot box what they could not by their armed paramilitary, the Mahdi Army.

By Juan Cole

29 March, 2010

@ Juancole.com

Chandra Muzaffar is Malaysia’s best-known public intellectual. A professor at the Universiti Sains Malaysia, Penang, he recently assumed the position of Chairman of the Board of Trustees of 1 Malaysia, a foundation set up by some concerned citizens to promote harmony between Malaysia’s various ethnic and religious communities.

In this interview with Yoginder Sikand, he talks about the ongoing controversy in Malaysia in the wake of a recent court ruling permitting the country’s Christians (and other non-Muslims) to use the term ‘Allah’, which many Malaysian Muslims fiercely oppose.

Q: Why do you think many Malaysian Muslims are so opposed to the use of the term ‘Allah’ by Christians?

A:  I think among many Malaysian Muslims there is a certain degree of apprehension about Christians using the term because they feel that it is somehow exclusive to them. They also fear that some Christian groups deliberately want to use the term in order to mislead Muslims and gradually convert them to Christianity. Supporting these fears is the general Muslim mindset that sees Islam as special, as an exclusive claim to truth. Now, since Allah is the basis of Muslim doctrine, they feel that the term ‘Allah’ must be a Muslim monopoly.

Personally, I do not agree with this thinking, but you have to understand the general Malaysian Muslim response in the wider political context, in the context of how the Malays, who form the vast majority of Malaysia’s Muslims, feel about their position in Malaysia. This is linked to the perception that, historically, Malaysia was a Malay land and that, in the presence of large numbers of non-Malays who now live in Malaysia, and who are still economically strong, Malay identity needs to be protected and promoted. Islam is one of the major pillars of Malay identity, the other two being the Malay language and the Malay Sultans. Islam can be said to be an even more powerful pillar of Malay identity than the other two, the essence of which is the concept of Allah.

I think we need to deal with these fears about identity, and be careful not to dismiss them out of hand. We need to empathetically understand how many Malays feel about having once been a nation, living in a Malay land, and, then, with the advent of colonialism, being turned into an economically subordinate community in their own country. I think non-Muslims must appreciate these fears and concerns of many Malays.

On the other hand, we also need to educate the Malaysian Muslims, to convince them that there is nothing in Islam that forbids non-Muslims from using the term ‘Allah’. Unfortunately, that sort of public education has not been undertaken at all. We need to reach out to people and tell that that the Quran does not prohibit people of other faiths from referring to God as Allah. We need to explain to Malaysian Muslims that, historically, many non-Muslims have used the term ‘Allah’ to refer to the Divine, and that, in fact, the term Allah actually precedes the Quranic revelation. Even prior to the Prophet Muhammad there were a large number of Christian Arabs, and they, too, used the word ‘Allah’ to refer to God. And when Islam began spreading across the Arab world, the Muslims never forbade the Arab Christians from using the word ‘Allah’, although, of course, Muslims and Arabic-speaking Christians understood the word in different ways. Yet, it never became a theological problem. True, there were conflicts between Arab Christians and Muslims over many issues, but the use of the word ‘Allah’ by the former was never a problem or a cause of any conflict. I think Malaysian Muslims need to be educated about this.

Then, again, we need to educate Malaysian Muslims that the Christians of Sabah and Sarawak, in East Malaysia have been using the term Allah to refer to God for over a hundred years. They have all along been using the Indonesian translation of the Bible, which uses the word ‘Allah’ to refer to God. Of course, it is true that this translation, first made by Dutch Christian missionaries in what is now Indonesia, aimed at converting Muslims to Christianity, and so deliberately used the term ‘Allah’ instead of the Malay term Tuhan to refer to God. But, still, we cannot now tell the Christians of Sabah and Sarawak to stop using the word ‘Allah’. Their using that word has never caused any communal problem—in fact, in those parts of Malaysia there are numerous families that have both Christians and Muslim members, and relations between them have all along been fairly harmonious.

We also need to educate the Muslims of our country to understand that even other communities that live in Malaysia, such as Sikhs and some Hindus, also use the word ‘Allah’ to refer to God, in addition to other names. The word ‘Allah’ occurs 46 times in the Guru Granth Sahib, the holy book of the Sikhs.

Q: But non-Arab Christians generally do not use the word ‘Allah’, so why are some Christians in Malaysia making such a hue and cry about the reaction of Malaysian Muslims to the court ruling?

A: It may be that some of these Christian groups are indeed missionary in orientation and that they actually want to spread Christianity among the Muslims. I think we really must ask the question as to why, if the vast majority of Christians worldwide do not use the word ‘Allah’, these groups are insisting that they must have the right to do so in Malaysia.

Frankly, as I see it, the issue is not strictly religious. In fact, the controversy has become an ethnic one, and so you have many Hindus and Buddhists—people who generally do not use the word ‘Allah’ to refer to the Divine—taking a position against the Muslims.

Q: What is your own personal position with regard to the controversy?

A: I think religious bigots and exclusivists who insist that only Muslims can use the word ‘Allah’ themselves pose a grave danger to Islam. They have absolutely no justification for their claim from the Quran. In fact, the Quran very explicitly mentions, without any disapproval whatsoever, non-Muslims also referring to God as Allah. Thus, in the Surah Hajj (22:40) God says:

Those who were unjustly expelled from their homes just because they said, “Allah is Our Lord”; and had Allah not repelled some men by means of other men, the abbeys, churches, synagogues and mosques – in which the name of Allah is profusely mentioned – would definitely be demolished; and indeed Allah will assist the one who helps His religion; indeed surely Allah is Almighty, Dominant.

God certainly does not prohibit people from calling Him by any decent term, including ‘Allah’, so, as far as I am concerned, I think everyone—Muslim or other—has the right to call God by that name. But what I object to is the misuse of the term in the public domain, because then it becomes a problem. You cannot stop anyone from referring to God as Allah, but his or her misuse of the term in the public domain can be made punishable.

Q: And how would define ‘misuse’ in this context?

A: Although the term ‘Allah’ predates the Quran, it is a fact that the concept of Allah that we are familiar with has been shaped through the last fourteen hundred years by the Quran and the Islamic tradition. So, if the term ‘Allah’ is sought to be given an interpretation that goes against this concept, and if that interpretation is sought to be articulated publicly—as opposed to privately—then surely that could be controlled.

To come back to my own position, I have been pushing for the setting up of a National Consultative Council for Religious Harmony, as an official body or mechanism to promote dialogue between the different religious communities in Malaysia. Such a council can deal with issues like this ongoing controversy. While some inter-faith dialogue initiatives do exist in civil society, there is nothing of the sort at the government level, although it is extremely crucial. Lamentably, the muftis of the different states in Malaysia have consistently opposed the setting up such a council, on the specious grounds that it would mean Islam being treated at par with the other religions although Islam is the religion of the Malaysian Constitution. Their argument is actually quite fallacious, because I have stressed that the proposed council would naturally operate within the ambit of the Malaysian Constitution, which reserves a special place for Islam.

Q: What do you think of the way the Malaysian Government has handled the controversy?

A: I think the police have acted admirably. When some non-Muslim places were attacked, they rushed to the scene. So did the Prime Minister, who roundly denounced the attacks. In some other multi-ethnic and multi-religious country such attacks might have led to rioting, and so I think it is to the credit of the Malaysian government and the police that nothing of that sort happened.

The Government has taken a largely law-and-order approach to the issue. But, I do not think this law-and-order approach is enough. The government has not dealt with the theological issues involved, and, as a result, it is the Islamic muftis associated with the ruling establishment that are now setting the tone. Sadly, they have all adopted a very conservative, bigoted and exclusivist position—to the effect that the term ‘Allah’ is a Muslim monopoly. Very cleverly, they have resorted to the Sultans, who have the last say on Islamic matters, and who have largely endorsed their stance. It is a pity that the muftis are reflecting such a superficial, shallow understanding of the Quran. Their understanding of the Quran appears to be very shallow and superficial, and even worse.

I think the Prime Minister may be more inclined to our own position, the 1Malaysia position—which is that we cannot prohibit non-Muslims to use the term ‘Allah’ but that we should prevent its misuse—but I guess he cannot say so openly because the vast majority of Malaysian Muslims do not agree. The issue is a veritable political minefield, and so I think the government is simply trying to delay taking any decision.

I must add here that a number of Malaysian Muslims strongly condemned the attacks on the churches and a Sikh gurdwara that took place in the wake of the court ruling. Some Muslim NGOs also set up voluntary squads to guard non-Muslim places of worship in some parts of the country. So, I think, there is ample good sense among ordinary Muslims, who, like ordinary non-Muslims in this country, want and value inter-communal peace. There is always this great fear in Malaysia of an ‘ethnicquake’—inter-community violence—and I think ordinary Malaysians, Muslims and others, know that this is something that we just can’t afford.

Q: The way the Western media reported the controversy, it was as if Malaysia was on the verge of civil war in the wake of the violence following the court ruling. How do you see the way the Western media handled the issue?

A: I think their projection was wide off the mark. They made it out to be as if Malaysia was on the verge of destruction. They seemed to relish the thought of that actually happening. I think this has much to do with the way the West wants to see itself—as supposedly ‘civilized’, compared to the non-Western world, particularly Muslims, who are depicted as the mirror opposite, as intolerant, violent, barbaric, primitive, fanatic and so on. I think, therefore, that the Western media’s reporting was really most unfortunate, although not entirely unexpected.

Chandra Muzaffar can be contacted on cmuzaffar@gmail.com

Yoginder Sikand works with the Centre for the Study of Social Exclusion and Inclusive Policy at the National Law School, Bangalore.

Check out my blogs: www.madrasareforms.blogspot.com

www.islampeaceandjustice.blogspot.com

How are the tracks in Gasing ?

There were E-mails from visitors to my sites as to the whereabouts is this Gasing! Well it is at the boundary between the federal capital of Kuala Lumpur and the major township of Petaling Jaya in Selangor State. As for geography,  the areas where the two territories meet, there were 3 roads that linked them. Namely :- Damansara, Federal Highway and Old Klang Road. This place, Gasing is just beside the “Arch” along Federal Highway. In fact, lines along the hill itself, served as a demarcation . Then the next most popular enquiry would be, how to reach the actual spot?

This time I have updated this site with a sketch.

There are 5 hills, [the patches in dark green] inferring the existence of many slopes. The facilities and the privately given names are indicated with alphabet and numbers to convenience you, while discussing with your friends, as to the spots that you had being.

I trust that most information given are clear enough and self-explanatory.

Then I can go on to giving my views on what is Bukit Gasing Forest all about. Before going into more details on the trails, I would like to express my views on the differences that seperate “exercising” and jungle “trekking”.

Exercising

Most urban folks have come to know this place as having a fantastic environment to do their quota of exercising, I am one of them. Exercising would mean burning away calories, tone up the muscles and getting some cardiovascular work done. But unknown to many too, the big varieties of terrain here offers much more than merely offering places for routine exercise.

For you, interesting in authentic fitness exercise, you could choose “H”, the road walk. This is a stretch of tar road serving the houses at the fringe of the jungle. It is 1.9 kilometers long, over very gradual but the undulating Jalan Tanjong. Then again, if some of you would like to do brisk walking as the doctor recommended! But how strenuous and how often could you sustain that determination ?

To circumvent any doubts, you could substitute personal determination and leave it to the terrain, choose another more challenging road. That is the Road 5/46, marked “J”! This is a 1.2 kilometers tar road on a fair slope going all the way to the Indian temple. The walk fits nicely into a 30 minutes stroll.  Here the inclination pushes you.

Talking about that road! Here is the view of the summit. There is small public car park , complete with viewpoint to look down on the surrounding housing and built up areas of Petaling Jaya, Old Klang Road and Puchong. This summit at 523 feet high also houses the Telecom towers and the Sivan Indian Temple. If you are seriously thinking about this new place, it is best that you complete your hike to this place before 7.00 am. After that the road users pushing themselves up the slope, with their cars make the road not that conducive.  Years ago, a “Chi Kung” capitalized on the “clear air” atmosphere here to have their morning exercise. However, the secluded car park also attracted undesirable elements who stay away from home till the break of daylights hours. That factor could be the main cause as to why, up till today, the crowd to this place is very thin.

Nevertheless, when someone talks about exercising in Bukit Gasing, many would assume that you would have taken the road up the hills for your exercise. Not much residents even in PJ is aware of the trails in the jungle.

For Bukit Gasing as a hill, one consolation though! When you look down from Bukit Gasing onto the remaining 4 “peaks”, you could see that these hills are not high or the trails within them should not be that formidable.

Look carefully, that dull brown patch, slightly off center, in the foreground is that Watch Tower. Those condominium in the background are the “Panoramas”. The Telecom Offices are faintly visible. The trails in the jungle, they stretches from this Telecom Towers to the edge of the forest at the site of the condominiums. As the crow flies, it should be  just over a kilometer.

Having seen and with such excellent tar roads for exercising, then why do most joggers who frequent this Gasing Hills opt for the unpaved jungle trails?

There is a lot of differences between walking for exercise and trekking for real hearty morning work out. Walking on the road needs no concentration. Simply bit of determinations and pushing yourself to complete a daily quota. For me for example, having walked briskly on the road for 90 minutes, I barely sweat. But trekking is different. The fact that  when I am walking on uneven surfaces, needs concentrations, judgment and skills to negotiate each steps. A 30 minutes of trekking puts 3 times more stress on the mind and body.

Trekking

Citing the example of walking on a level road and that of a slope is a good analogy. On level road, you push yourself to obtain the desired results. On slopes, having to complete the walk itself will bring the desired result. So, when it comes to jungle trekking, the efforts needed just multiplies, brought about by the terrain. Therefore those bent on having vigorous exercises need that type of terrain.

Bukit Gasing offers just that! There are so many trails with varying degree of extremities. Length that rules the duration that each person has to choose from. One that he or she needs for the daily quota. As for those names you see on the keys to the sketch above, I would offer some personal experiences with the trails that I know.

The Tower Loop –  This is a 350 meters trail one way and can be completed within 15 minutes. However, the catch here is the “200 steps”. This sector is only attempted by few. This is a 8 minutes climb up a continuous slope of 45* and will draws all your resources, if a normal pace is desired.

The River Trek – Followed by certain hard core joggers who need to extend the length of their circuit. The walk will introduce new element of river trekking. Then reinforced with additional steep slope before joining back the regular trail at the chain link fencing.

The Chain link Fencing – The path here is made up of laid concrete slabs. Easy and safe. An almost level stretch to complete a loop.

The Long March – This by far is the most popular stretch. Starting with and combined with the Tower Loop, this stretch is 1.82 kilometers long, up till the area of the suspension bridge. After one stretch of jungle trek, there are those who opt to walk out to the tar road at this exit of 5/4J. That would be a mixed walk, jungle and tar. The jungle trail should last 40 minutes each way. Then there are those who are enticed to take the suspension bridge.

The Abu Bakar Slope – Once you crossed over to the other side, or another hill separated by a deep ravine, there is another hike up a  peak. Then down all the way into a steep ravine to be followed with equally steep slope up. I would recommend that this climb should be attempted by those fittest walkers. To give you an idea of impromptu fitness. As a benchmark, those city folks with little opportunity of outdoor, should ponder before deciding on the river trek. It is tough. Compare that with this Abu Bakar stretch, no way except for those who are used to regular strenuous exercise.

On the way after the second hill, the trail re-join the Long March.

Bukit Gasing Hike – This climb is for those who have limited time and for those who need full works. This trail of 720 meters. It fits into their tight schedule.  It is a 30 minutes straight climb and then back trek – all finished and out within an hour.

The Temple Road – Yet, there are those who need to finish all the 5 hills, each time they come to Gasing. Take this jungle trail up to join the tar road and down the Bukit Gasing Hike to the River Trek. The duration for this circuit is usually 3 hours

As you can see, this series of little hills indeed offer a cross section samples of conditions similar to that found in our tropical jungles. The short stretches may not have the length or height as the real hills. But a big variety of samples are here. You need not travel far and do not have to set aside that much of extra time. Yet experience the funs and benefit of mountain trekking.

That is the secret of Gasing’s popularity among those few who knows and love outdoor life.

 

Now Showing in Bolehland

COMMENT You would never dream of a former British prime minister opening a general meeting of the right-wing British National Front or the English Defence League, or a former US president (not even George W Bush) opening that of the supremacist group White Aryan Resistance. But things are different in Bolehland. Something like that took place last Saturday.

That was when Dr Mahathir Mohamad, former prime minister of Malaysia, earned himself a place in the Hall of Shame by officiating at the inaugural general meeting of Pertubuhan Pribumi Perkasa Negara (Perkasa).

To be sure, it was not unexpected. He was being consistent with his practice over the years – enhanced during the last two – of the principle of divide and rule. Endorsing the chauvinistic activism of Perkasa was something right up his street and he played his role with relish.

His son Mukhriz was there to provide support in the audience. However, as an Umno leader and deputy minister, how could he justify to the Malaysian people of all races his presence at the gathering? And what about Deputy Finance Minister Awang Adek Hussin and Wan Ahmad Wan Omar, the deputy chairman of the Election Commission, a civil servant in what is supposedly an impartial body?

Perkasa is anathema to progress; subscribing to it is to subscribe to a bleak future. What does it preach but narrow-minded concerns? What does it really champion? An old system that has seen Malaysia plunge into the abyss of corruption and rent-seeking, a system that has made the country unattractive to foreign investors, that perpetuates a mediocrity arising from affirmative action that has gone extreme and awry.

Mahathir used to pride himself as being a forward-thinking man; yet in his speech at the gathering, he asked Prime Minister Najib Tun Razak and the Umno leadership to listen to Perkasa and to return to the old ways of defending Malay rights. This is passé politics. Malaysia should be looking forward to multi-racialism and globalisation rather than be frozen in a time warp – and for whose benefit? Everyone suffers if we stagnate.

Even Malays talk of the need to reform affirmative action, chief among them Nazir Razak, Najib’s own brother and the boss of CIMB Group. In an interview with The Edge on March 15, he said, “I spent much of the 1990s listing companies and saw at close proximity arbitrary allocations of shares [made] to individuals in the name of the NEP. Many become rich or much richer overnight, and then we wonder why bumiputeras are not competitive.”

He advocates that the New Economic Model that Najib will unveil tomorrow must be “transparent and conducive to competition and market forces”. This would be the kind of thing Perkasa would object to strongly.

Mahathir of course won’t acknowledge it but opposition leader Anwar Ibrahim’s idea of an economic model that provides assistance based on need rather than race makes better sense. Why talk of protecting Malay privileges when it is only a small group of Malays who reap the rewards of such privileges?

Why fight for an NEP that benefits only a small group of Malays with the right connections and helps them succeed in business without really trying? According to Nazir, “Unfortunately, (these) few may be politically powerful and loud.” Is Perkasa in cahoots with them? If not, why serve their cause?

What problems, indeed?

Ibrahim Ali’s own speech at the gathering sounded like an Umno speech. He hit out at Anwar and blamed him for causing the problems faced by the Malay community. What problems, indeed? Does Ibrahim see as a problem the split in thinking between progressive Malays and the backward ones like him? That, surely, is not a problem? Is it wrong to want to move forward, to cast off the old beliefs that are a proven burden to the community and the country as a whole?

He hit out at DAP’s “Malaysian Malaysia” concept, of the DAP wanting to do away with the Malay rulers, of being against Islam and the Malays. That’s irresponsible talk. The objective of “Malaysian Malaysia” is to bring together all Malaysians to “enjoy justice, freedom, democracy and good governance”. How can that be objectionable? Must unity be exclusive to Malays? Why not extend it to the whole nation? How would that be detrimental to the Malay rulers, Islam and the Malay race?

“The rest of us might well ask why ‘pribumi’ features in Perkasa’s name. Ibrahim and his gang are not pribumi, surely? Do they represent the Orang Asli?

On the whole, Ibrahim’s speech was full of bravado and nothing much else. He even warned political parties not to make an enemy of Perkasa because they would lose at the elections. And strangely, among the resolutions adopted at the gathering was one urging the government to retain the Internal Security Act, the infamous ISA. What has that to do with Malay rights?

The event itself was more theatre than politics. Mahathir was given atengkolok to wear and a sash to adorn his torso, and bestowed with the ‘Bintang Pribumi Perkasa’ award. There was a silat performance. Ibrahim unsheathed a keris and kissed it, then waved it in the air to the cries of “Hidup Melayu!” An act that might have made Hishammuddin Hussein proud. There was also a performance by the Istana Budaya cultural troupe. If they are a government-sponsored troupe were they were hired as professionals or were their services offered gratis?

Should Perkasa be taken seriously? Or is it just a showcase of tribal emotionalism with more hype than substance? Right-wing groups have not been known to go very far – anywhere in the world. As long as they don’t create violence or cause harm to anyone, they should in a democratic space be allowed to vent their geram – and then be roundly rejected by sensible citizens. If Najib has any guts, he would make a strong statement against right-wing thinking and activism. He would staunchly stand by his 1Malaysia concept and make an unequivocal commitment to multiracialism.

The rest of us might well ask why “pribumi” features in Perkasa’s name. Ibrahim and his gang are not pribumi, surely? Do they represent the Orang Asli? As far as we all know, those are the real pribumi. Let’s not confuse the meaning of the term with that used in Indonesia. Here, we already have “bumiputera” so let’s stick with that. The Registrar of Societies should look into this.

And as for Mahathir, he should have known better than to associate himself with Perkasa. After this, what credibility is there left for us to still give the old man? He is obviously as misguided as Ibrahim by tribal emotionalism. Pathetic, indeed. Those non-Malays foolish enough to hold him in high esteem in the past would surely now be disabused of their foolishness.

DAP leader Lim Kit Siang puts it eloquently. “Mahathir has come full circle, from an ultra back again to an ultra (sic) – repudiating Bangsa Malaysia and Vision 2020 which he enunciated in 1991. This is the greatest tragedy.”

I have to disagree there. Tragedy, in the original Aristotelian sense, occurs only with tragic heroes who embody nobility and greatness in their character. Mahathir is nothing of the sort. A person who does what he does exudes neither nobility nor greatness. “Meanness” might be a suitable word, but I’m not mean enough to say it.

MON, 29 MAR 2010 16:56

By Kee Thuan Chye

Kee Thuan Chye is a dramatist, author and journalist. He is a contributor to Free Malaysia Today