Politics and Business should not mix !

 The fusion of political power with business interests is a lived reality that poses serious risks to our democracy, economy, and social fabric. This isn’t about pointing fingers but about understanding the dangers and reminding ourselves why we need to keep these spheres distinct.

In a healthy democracy, the government should first serve the people, not corporations or elites. When business interests influence politics, democracy is compromised, and policies benefit a few well-connected individuals rather than the rakyat.

This is particularly risky for Malaysia, where democratic institutions are still maturing and vulnerable to such influence.

A democracy influenced by business interests is a democracy weakened, and preserving its integrity means keeping these lines clear.

Governments are meant to be facilitators, creating conditions to allow businesses to flourish. This means ensuring a fair and transparent regulatory framework, investing in infrastructure, and fostering innovation. However, when governments start working for specific business interests, they stray from their primary duty of serving the rakyat.

After 65 years of independence haven’t we heard all the stories. 

High-profile corruption cases that make headlines, for instance, revealing the ugly nexus between politics and business. It’s a pattern that repeats itself, and unless we remain vigilant, it will continue.

Corruption doesn’t just rob us of money – it robs us of trust in our leaders and institutions.

When public funds are siphoned off due to corrupt practices, who suffers? It’s the everyday Malaysian. Resources that should go to schools, hospitals, and infrastructure instead line the pockets of the powerful. This isn’t just a cautionary tale; it’s our reality, and we need to demand better.

The market is distorted. We must remind ourselves of the damage done to our economy when politics meddles in business. In a fair market, competition should drive innovation and growth. But when businesses secure government favouritism through political connections, it stifles competition. This is something we see far too often in Malaysia, with politically linked companies getting the lion’s share of contracts and benefits.

What happens then? Smaller businesses – especially the small and medium-sized enterprises that are the backbone of our economy – are left to struggle. Innovation stalls, prices rise, and ultimately, we, the consumers, bear the brunt. If we want a thriving economy, we need markets that are free from political interference.

Trust is the cornerstone of any functioning society. Yet, the mixing of politics and business erodes this trust. When Malaysians see leaders prioritising corporate interests over public welfare, it breeds cynicism and apathy.

We’ve all felt it – the frustration of seeing decisions being made that seem to be more about lining someone’s pockets than serving the people. This erosion of trust can lead to something even more dangerous: social unrest.

In Malaysia, where economic and social divides already exist, the perception of a corrupt elite can spark discontent. We’ve seen movements and protests arise from this very frustration. To avoid further disillusionment and unrest, we need transparency and accountability in both politics and business.

We also need to talk about the growing gap between the rich and the poor – a gap that’s often widened when politics and business get too cosy.

We can’t ignore the fact that political favouritism has contributed to this inequality. When policies favour a select few, the majority are left behind, struggling to make ends meet.

It is about real lives – about families who can’t afford proper education for their children or adequate healthcare. When business elites and politicians collaborate to serve their own interests, they perpetuate cycles of poverty and limit

opportunities for many Malaysians. We must remember that true progress is inclusive – it leaves no one behind.

So let’s talk about ethics. When politics and business mix, ethical standards often erode – politicians may seek personal gain, and businesses may ignore regulations for profit. This decline in ethics affects every-one.

In Malaysia, we’ve seen how environmental and labour rights can take a back seat when profits are on the line, which isn’t sustainable. Whether it’s in politics or business, our leaders must act with integrity and prioritise the rakyat’s best interests. The entrenched blend of politics and business makes it hard for new governments to implement reforms. Even with leadership changes, the old guard often holds sway through longstanding business networks, acting as a “shadow government” that resists economic, bureaucratic, and political reforms.

Efforts to dismantle monopolies, ensure transparent procurement, or reform public institutions often face pushback from these interests. True reform requires not only political will but also breaking down these deep-rooted power networks.

What can we do about this then?

It starts with us – the people. We need to stay informed, hold our leaders accountable, and demand transparency.

Campaign finance reform, stronger regulations, and independent oversight are all critical. But perhaps most importantly, we must keep reminding ourselves and others of the importance of separating politics from business.

Malaysia’s future depends on it. Let’s not wait for the next scandal or crisis to wake us up. Instead, let’s stay vigilant and proactive, ensuring that our democracy and economy serve the people, not the powerful few.

This is our country, our future, and it’s up to us to protect it.

Senior lawyer Datuk Seri Dr Jahaberdeen Mohamed Yunoos is the founder of Rapera, a movement which encourages thinking and compassion among Malaysians. The views expressed here are entirely his own.

The illusion of power: Why we must remain humane no matter our role

 IN life, many of us take on roles that carry influence and authority – whether as judges, lawyers, ministers, CEOs, police officers, or public servants.

These positions command respect, sometimes fear, and often come with perks that give the illusion of personal greatness. But therein lies the danger: it is easy to be carried away by the outward respect and forget that it is the position, not the person, that is being honoured.

Since my teenage years, I have had a keen interest in observing people and the unfolding of their lives. I noticed how some were gentle and humble in power, while others became arrogant, cruel, or dismissive of those beneath them.

Over time, I also began to see how life has a way of humbling even the most powerful – especially those who allowed the intoxication of authority to get the better of them.

I find it sad to have observed that many individuals fall into the trap of losing touch with who they really are. They become so usurped by their roles or positions that they mistake their titles for their identity.

It is a dangerous illusion. Because if they live a long life, they may eventually be subjected to the silent torture of being alone with someone they do not know – themselves.

The outer world fades, and what remains is the question: Who am I without the power? And for some, that question becomes unbearable.

History has shown us that not only have highly revered political leaders suffered unhappy and hollow final years, but many others with prestigious positions – senior judges, senior civil servants, corporate giants, popular leaders, celebrated academics – have met similar fates.

Their earlier years may have been filled with recognition, influence, and admiration. But when retirement comes and the applause fades, many are left restless, bitter, or even depressed – especially if they had never cultivated their inner lives or relationships beyond their titles.

Take, for example, the stories of once-feared leaders or senior government officials. Many of them, upon retirement, find themselves lonely or forgotten.

The late President Suharto of Indonesia, once one of the most powerful men in South-East Asia, spent his final years in near-isolation, facing public anger and legal scrutiny over corruption.

The reverence that once surrounded him turned into silent disapproval and, in many quarters, public disdain. It wasn’t just political backlash – it was the natural reaction to the way he exercised power.

In Malaysia, we too have seen powerful individuals – ministers, corporate figures, enforcement officers and so on – who once appeared untouchable, but ended up facing court charges, social rejection, or quiet retirement without the fanfare they once enjoyed.

The respect, the headlines, the invitations – all of it vanishes quickly once the position is gone. And for those who did not prepare inwardly – who mistook the prestige of the post for personal greatness – it becomes a very bitter realisation.

Compare this with individuals who remained grounded even at the peak of their careers. Former South African president Nelson Mandela, for instance, is remembered not just for his political role but for his humaneness, his humility, and his ability to forgive. Even after stepping down, he continued to be revered – not for his title, but for the character he embodied. Then there is Mahatma Gandhi. That is the kind of legacy worth leaving behind.

One can also think of those in simpler roles – teachers, nurses, smalltown mayors –who treat people with kindness, dignity, and fairness, despite not having national recognition or massive power.

Strangely enough, their legacy often lasts longer in the hearts of those they touched than the fame of those who climbed higher but treated others poorly.

Ultimately, it is not power that defines us, but how we behave when we have it. Life has a rhythm that cannot be avoided.

Old age comes. Retirement comes. Even memory fades. And the inner punishment for those who were cruel or self-absorbed in power often comes not in courts or newspapers, but in silence, regret, and the emptiness of a soul that spent too much time chasing applause and too little time nurturing humanity.

So let us remind ourselves: no matter our role in life – whether as a senior judge, minister or a street cleaner – treat others with basic human decency. Be kind even when you don’t have to. Be humble even when people praise you.

Use your influence to make others’ lives easier, not harder. Because when the world stops clapping, all that remains is the truth of who you are.

And that is what life eventually reveals.

Knowing this, for those who choose to take the seemingly difficult but righteous road, I say: continue. Walk it with quiet strength. You may not always be praised, and you may even be misunderstood. But at least you have avoided the delusion.

You are living in alignment with your conscience and with the laws of nature that favour balance, integrity, and inner peace.

That, in the end, is the real success.

----------------------------------------------------------------------

Senior lawyer Dato Sri Dr Jahaberdeen Mohamed Yunoos is the founder of Rapera, a movement which encourages thinking and compassion among Malaysians. The views expressed here are entirely the writer’s own.

How Our Society Is Shaped by the Framing of Collective Thinking

by Dr Jahaberdeen Mohamed Yunoos

Promoting, understanding and analyzing “thinking” is an important endeavor of the Rapera movement.  This is because the power of collective thinking is often underestimated and overlooked in its influence on shaping societies. I believe society in general is unaware of its pervasive influence. Our thoughts, beliefs, and values as a society are not merely individual constructs but are deeply influenced by the way they are framed collectively. The framing of collective thinking embodies the narratives, ideologies, and perspectives that shape our understanding of the world. In this article, I will explore how our society is profoundly affected by the way our collective thinking is framed and the implications this has for our social, political, and cultural landscape.

One of the most important conduits through which collective thinking is framed is the media. Mass media, including television, radio, newspapers, and digital platforms, have an unparalleled impact on shaping public opinion. The way issues are presented, the narratives that are emphasized, and the voices that are amplified all play a pivotal role in shaping our collective understanding of the world. This is an important fact for policy makers, reformists and organizations involved in change dynamics to keep in mind.

Media outlets can frame issues in various ways, emphasizing different aspects of a story, and thereby influencing public perception. For instance, the framing of a behavior done in the name of religion as either a dangerous extreme behaviour or a normal religious behaviour can lead to starkly different public reactions. The way media frames these events has a direct impact on how society perceives them, often influencing support or opposition to the causes at hand.

Furthermore, the media's selection of news stories and their placement within the news can prioritize certain issues over others. This can lead to a lopsided focus on certain topics, while ignoring others that may be equally or more important. Such framing choices can have far-reaching consequences on societal priorities, influencing public discourse and policy decisions.

Politics is another area where the framing of collective thinking is particularly potent. Politicians and political parties use framing techniques to influence public opinion and garner support for their agendas. This often involves framing issues in ways that resonate with their base or appeal to a broader audience. Politicians may try to create the kind of thinking they want to achieve their agenda by using the framing technique. For example, a party that is race based or religious based may frame diversity of race and religion as a threat to their own race or religion.

One common framing strategy is the use of emotionally charged language and rhetoric. By framing issues in a way that elicits strong emotional responses, politicians can mobilize their supporters and galvanize public opinion. This can sometimes lead to a polarization of society, as different political factions use opposing frames to advance their own interests. The Nation of course may be split asunder merely to accommodate the political quest for power.

In addition to emotional framing, the selective presentation of facts and statistics is another powerful tool in political framing. Politicians and interest groups may cherry-pick data that supports their positions while ignoring or discrediting data that contradicts their narratives. This selective framing can make it difficult for the public to make informed decisions and contributes to the spread of misinformation.

Collective thinking is also framed by cultural and social influences. Our cultural norms, values, and traditions shape our worldview and influence our beliefs and behaviors. These cultural frameworks are often deeply ingrained and can be difficult to challenge or change. Social institutions, such as family, schools, religious organizations, and community groups, also play a role in framing collective thinking. These institutions transmit values and beliefs from one generation to the next, reinforcing societal norms and expectations. For example, the way history is taught in schools can frame the collective understanding of a nation's past and its impact on the present. It is not exaggerative to say that the nature of the collective thinking will determine whether the society will progress or regress in the future. 

In the digital age, technology and social media platforms have become significant players in framing collective thinking. Social media algorithms often prioritize content that aligns with a user's existing beliefs, creating echo chambers where people are exposed to information that confirms their preconceptions. This reinforcement of existing beliefs can contribute to polarization and limit exposure to diverse perspectives.

Furthermore, the rapid spread of information on social media platforms can lead to the viral dissemination of both accurate and false information. The way a piece of information is framed can determine whether it goes viral or is debunked. This phenomenon has significant consequences for public opinion, as false or misleading information can spread rapidly and shape collective thinking.

Undeniably, our society is influenced by the way our collective thinking is framed. From media and communication to politics, culture, and technology, various factors contribute to the framing of our collective consciousness. Recognizing the power of framing is essential for understanding how societal norms, beliefs, and values are shaped and perpetuated. 

As individuals, it is important to critically evaluate the framing of information and be mindful of the influences that shape our thinking. By engaging with diverse perspectives, questioning dominant narratives, and seeking out reliable sources of information, we can contribute to a more informed and balanced collective consciousness. Additionally, holding media outlets, politicians, and institutions accountable for the way they frame issues can help ensure a more transparent and equitable shaping of our society's collective thinking. Let’s not forget that as a Nation, we become what we think we are.

END.

Collaborative Empowerment: How Citizens Can Safeguard Against Exploitation by Political and Economic Elites for Collective Well-being

by Dr Jahaberdeen Mohamed Yunoos. 

In a world where political and economic elites often wield significant power and influence, citizens must recognize the importance of working together to protect their interests and enhance their collective well-being. This article explores the idea that collaboration among citizens is fundamental to prevent exploitation and ensure that the benefits of society are shared equitably.

Political and economic elites typically possess substantial resources and control over key institutions. This concentration of power can lead to policies and practices that favor their interests, potentially leaving the rest of society at a disadvantage.  Economic elites include wealthy individuals, major corporations, and influential financiers who often shape economic policies, taxation, and resource allocation in their favor. Political elites include elected officials, bureaucrats, and lobbyists who can exert significant influence over government decisions and regulations, sometimes prioritizing elite interests over those of the broader citizenry.

Power and wealth are like inseparable twins who help each other to grow. Due to the fact that power and wealth brings forth extraordinary privileges and status in life, it becomes addictive to the wealthy and the powerful.  The concern arises when the political and economic elites exclude the broader citizenry from opportunities in life and indulge in greedy acquisition of wealth to the detriment of the Nation.

To counterbalance the influence of elites, citizens must come together and take collective action to safeguard their well-being and ensure a fair distribution of resources and opportunities. Here are several key reasons why such collaboration is necessary.

Firstly, collective action enables citizens to hold political leaders accountable for their actions and decisions. Through voting, advocacy, and grassroots movements, citizens can demand transparency and fairness in government policies.  Secondly, by working together, citizens can advocate for economic policies that promote income equality, workers' rights, and access to essential services for all, reducing the disparities created by economic elites. It also enable citizens to scrutinize the annual budget and to ensure that the correct priorities are set instead of budgetary policies that only benefit the elities.

Thirdly, collaborative efforts among citizens can lead to the development and protection of social safety nets, healthcare, education, and other vital services that benefit the entire community. It is very important to ensure that ordinary citizens and their families are able to live dignified lives without being compromised by poverty or deprivation of essentials. 

Fourthly, collective bargaining, labor unions, and advocacy groups help ensure that workers' rights are protected, preventing exploitation by powerful economic interests. At the same time, various non-governmental organisations can demand for compassionate workplace ethics to be implemented.

Fifthly, collaborative efforts foster a sense of community and solidarity, strengthening bonds among citizens and promoting a shared vision for collective well-being. This is particularly critical in a multi-cultural, multi religious, multi ethnic society like Malaysia where the diveristy can either be projected as a boon or a bane. Political and economic elites often practice the politics of division as a distraction to amass power and wealth. They also exploit religion and ethnicity for political and economic reasons. 

Lastly, collaborative efforts in the form of specialized groupings to ensure and demand the just practice and implementation of the rule of law is fundamental. This is a major matter that would require a separate discussion. Briefly, we need to ensure the existence of just and fair laws and not draconian and oppressive laws. The law ought to be exercised wisely and compassionately without fear or favour.

Throughout history, collective action by citizens has yielded remarkable results in the fight against the influence of political and economic elites.  It is a fact of human history that the elites would want to maintain the status quo that benefits them. Hence, it is up to the citizens to cooperate with each other. 

The civil rights movement in the United States, led by figures like Martin Luther King Jr., showcased the power of collective action in challenging racial discrimination and achieving legal and social reforms.  Grassroots advocacy, cooperative enterprises, growth of small and medium industries, and political mobilization are some of the ways in which the power of the political and economic elites can be balanced.  

In an age marked by increasing influence from political and economic elites, collaboration among citizens is not just a valuable tool but an essential one. By working together, citizens can hold leaders accountable, advocate for policies that promote equity, protect essential services, and prevent exploitation.

Education and awareness are the foundations of effective collaboration, enabling citizens to make informed decisions and engage in purposeful collective action. Ultimately, the power to improve collective well-being and safeguard against exploitation lies within the hands of citizens who recognize the strength of their collective efforts in shaping a fair and just society. It becomes even more urgent in Malaysia because it appears that many of us are still stuck in a feudal mindset such that we seem to welcome shades of oppression and indignity willingly. 

END.

Compassion in politics: Bridging divides and fostering humanity

 ONE of the fundamental traits to look for in a leader is his sense of compassion. Does his normal behaviour, ideas, vision and speeches exhibit compassion?

Stop selecting leaders who talk the loudest or those who spread fear, hatred and toxicity among the citizens, or those who rely on elitism.

These are political vultures whose desire for power, glory and wealth is so dominant that they do not understand the sufferings and hopes of the ordinary people of the nation. They will hurt others to fulfill their political desires without any loss of sleep.

According to the Rapera movement, which encourages compassion among Malaysians, the concept of compassion that a leader should have is an understanding of other people’s suffering accompanied by the desire to remove that suffering. In other words, genuine empathy followed by effective action.

In the often turbulent world of politics, compassion may seem like an elusive and naive ideal. However, with the complex challenges that we face now, it is becoming increasingly clear that compassion is not only desirable but also essential for effective governance and societal well- being.

We need to understand that compassion in politics encompasses understanding, empathy, and the willingness to alleviate the suffering of others.

Compassion in the political sphere can bridge divides, foster humanity, and pave the way for a more inclusive and just society.

Firstly, compassion in politics begins with embracing empathy and understanding. Political leaders and policymakers must strive to comprehend the diverse experiences and perspectives of constituents and citizens.

By placing themselves in the shoes of those they represent, politicians can gain a deeper understanding of the challenges faced by various communities. This understanding enables leaders to develop policies that address the root causes of societal issues and prioritise the needs of vulnerable populations.

Empathy fosters a culture of respect and inclusivity, diminishing the animosity often associated with political divisions. Leaders who are compassionate are able to transcend the borders of prejudice, racism, religious bigotry and extremism. They will see their constituents as human beings with human problems, not just as numbers of votes.

A compassionate political strategy places the welfare of citizens above personal gain, above ideological objectives, and above purely partisan interests.

Leaders are more likely to implement policies that uplift the marginalised, advance social justice, and create opportunities for all if they place human dignity and well-being at the core of their decision-making process.

Secondly, a compassionate political agenda seeks to reduce poverty, provide access to quality education and healthcare, and protect the rights of minorities and vulnerable groups.

Leaders are more likely to implement policies that uplift the marginalised, advance social justice, and create opportunities for all if they place human dignity and well-being at the core of their decision-making process.

A compassionate political agenda seeks to reduce poverty, provide access to quality education and healthcare, and protect the rights of minorities and vulnerable groups.

Compassionate politics builds trust and strengthens the bond between government and citizens by putting the needs of the people first.

Thirdly, ideological, cultural, and socioeconomic differences are frequently seen in politics. These gaps can be bridged by compassion, which fosters productive communication and promotes cooperation.

Leaders who are compassionate look for common ground and create coalitions that cut across party lines rather than sustaining divisive rhetoric. The divisive narratives that politicians generate are clear evidence of their lack of compassion.

Politicians can develop a more unified and peaceful political environment by identifying shared principles and working toward similar objectives. Such a compassionate approach becomes even more relevant when leading a diverse nation like Malaysia.

Fourthly, even when there are disagreements, compassionate politics promotes courteous dialogue and constructive debate.

Compassionate leaders like to concentrate on the core of problems rather than using aggressive words or personal attacks. This strategy promotes civil discourse among citizens and sets a good example for them, increasing public involvement and democratic decision-making.

An environment where different viewpoints are welcomed and celebrated, rather than ignored or derided, is fostered by a political culture that places a high emphasis on compassion.

Fifthly, global challenges such as climate change, humanitarian crises, and pandemics demand coordinated efforts and collective action. Compassionate politics goes beyond national boundaries and encourages leaders to collaborate with other nations to tackle these challenges with cooperation.

By offering a helping hand to those in need, encouraging diplomacy over hostility, and embracing international solidarity, compassionate politics can lead to more effective global solutions.

Finally, history has shown that political decisions and actions can create wounds that last for generations. Compassionate politics acknowledges historical injustices, seeks reconciliation, and works towards healing societal trauma.

I am truly concerned – as are many others – that our country is slowly being torn apart by personal politics between individuals or political and economic “clans”. Selective perception and interpretations of the nation’s history is being used to fragment the nation. By addressing past wrongs and acknowledging the pain experienced by different communities, leaders can build a foundation for a more united and harmonious future.

Compassionate policies focus on restorative justice and aim to right historical wrongs, fostering a sense of closure and healing. This is what Malaysia truly needs.

Politicians who show compassion are not weak or naive; rather, they demonstrate the strength of the human spirit and a capacity for positive change.

Basically, compassionate politics emphasises the need to embrace empathy, focusing on the welfare of citizens, bridging divides, fostering civil dialogue, tackling global crises with humanity, and mending rifts.

We can create a Malaysia that is more just, equal, and inclusive by incorporating compassion into politics. Political leaders who practice compassion have the ability to improve humankind for future generations, inspire hope, and heal divisions.

Demanding and fostering compassionate politics is in our collective best interest because it is essential to creating a world that is better and more compassionate for all. I believe that if we are unable to create collective happiness in our country, we will be collectively miserable.

This article first appeared in The Sunday Star

END.

What people expect in this brand new year - 2023.

It may be a new year may but I believe the hopes and expectations of the Rakyat remain the same in principle. 

Firstly, we all want to be able to live a life of dignity and have equal opportunities. Dignity is something essential to all human beings. It means being worthy of respect and honour. The opposite of this clearly means being treated as worthless or being disrespected. A true leader would do his/her utmost to ensure that the citizens have the opportunity to lead dignified lives. Article 1 of the Universal Declaration of Human Rights declares that “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood”. 

A person’s self-worth and dignity can be lifted or destroyed by government policies and the laws of the land. A child who grows up being discrimination or ostracized from mainstream society simply because of the accident of his/her birth may become unhappy adult who feels oppressed. Only a leader with compassion, good conscience and who truly “fears” God can understand this. Therefore, a compassionate government should ensure that policies and processes exist that provide ample opportunities for those with talent to thrive. Policies should also exist to ensure the less fortunate among us, whether socially or economically, can lift themselves by way of positive assistance. 

Cruel discrimination in the name of race, religion or social status should never be allowed to be part of society, especially in a society that has a majority Muslim population like Malaysia. This is because any policy which is race based is clearly against the teachings of Islam. 

Furthermore, under the heading of “human dignity” are also economic and employment opportunities, positive working conditions, and equitable distribution of resources. I think it is time the government focuses again on small and medium enterprises, and cottage industries. There has been so much focus on mega projects that do not seem to benefit the common rakyat. Development in the country has also been too Klang valley-centric while the rest of Malaysia does not benefit. A proper policy would be able to create employment opportunities outside the Klang valley so that more balanced development can take place in Malaysia. 

Secondly, the government and political leaders should properly understand the provisions of fundamental liberties enshrined in Part II of the Federal Constitution – articles 5 to 13. Citizens themselves should familiarize themselves with these important provisions. You can only protect your rights if you know you have them. 

The Government should ensure that whatever policies that are passed strengthen these fundamental rights and not whittle them away. Parliamentarians should be engaging intelligently in debates and committed in ensuring that whatever bills that the Government passes does not contravene these Constitutional provisions. The Rakyat would be pleased to benefit from positive contributions from the minds of the parliamentarians rather than annoying sounds from their mouths. 

Thirdly, I hope that this Government is serious about and courageous in fostering true national unity. It is very sad that after more than 60 years of being independent we still allow blatantly divisive speeches, statements and politics to flourish in this country. 

I am not only referring to unity between the Malays and the non-Malays but between every Malaysian. And the Government ought to be wary of efforts to divide the Malays themselves for political reasons. They should also be vigilant of the rise of religious extremism which seems to be creeping quietly into Malaysia, posing serious security threats. 

Hence, it is my hope that this government addresses the issue of national unity substantially and designs long term policies that can unite Malaysians in striving for a common Malaysian Dream. Obviously, this effort must begin in the formative periods of Malaysian children. 

Fourthly, there needs to be serious efforts made to halt or reduce corrupt practices in all of our institutions and in all spheres of society. Corruption is not only cruel in the sense that scarce resources are diverted to feed the greedy rather that help the rakyat, but it also increases the costs of living. The negative effects of corruption are well known and I would not want to repeat it here. However, I have to emphasize that if there is real political will and efforts made, corruption can be significantly reduced. 

The Government should establish a task force or a committee with powers to come up with a way to tackle corruption in all institutions in the country. It is no doubt a major task but one that needs to be urgently undertaken. The corruption agency can audit lifestyles of even past political leaders to take back wealth that has been stolen through corrupt practices. If there is will, there is a way. The laws are certainly there.

Lastly, there needs to be continued respect for and upholding of the rule of law. Rule of law is a vast area that includes equality before the law, equal access to the law and so on. Essentially, adherence to the rule of law is the ordinary citizen’s last line of defence against oppression by the privileged or the powerful. Hence, our parliamentarians must ensure that any law approved is just. 

It is also important to ensure that whenever discretionary powers are given, as may be necessary, there are effective checks and balances. This is because, discretionary powers may also result in corruption, abuse and oppression. 

With this, I wish the readers: Happy new Year ! 

Jahaberdeen Mohamed Yunoos.

Rishi Sunak Prime Minister of United Kingdom.

Rishi Sunak, the 42-year-old former finance minister becomes the first Prime Minister of UNited Kingdom of Indian origin. 

This is a hurrah for UK in crossing cultural borders, hopefully humanity's steps moving towards being human beings instead of being boxed into artificial man made constructs.

I wish Sunak the best in managing UK and hopefully, his foreign policy is humane. 

Extremism: Between Wrong Policy and Corrupt Ideology (Dr. Maher Hathout)

 

Should I blog again?

 I recall, when I first started blogging, I did so because that gave me an opportunity to unload much of my thoughts on diverse subjects. It was sort of like a self therapy.  

I could write on topics which I thought were important or current.  I wrote passionately and honestly. The good thing about your own blog is that you can decide what you want to write and how you want to write it. 

There are no editors editing your thoughts or ideas.

For  a while I was lucky to be given an opportunity to write for newspapers and other news portals.It has its advantage because of its reach. The disadvantage is that you may not have the complete freedom, understandably, to write what you wish, how you wish.  In other words, when you write for others, you may be constrained by their policies and worse, their mindset or mental limitations, which can be frustrating. 

I want to write as objectively as possible on topics that I think need to addressed. Or simply to express my thoughts on something at that particular moment in my life.

Now I am wondering......should I go back to blogging my thoughts?

Whats your views?

Thanks. 

END.

Smart, visionary leaders committed to mindset change the way forward in Malaysian politics

It is good to note that there are diverse views and debates as to how the Malaysian political scene can bring about a “new Malaysia”.

Former Malaysian diplomat, Dennis Ignatius, had called for older politicians to step aside and make way for younger leaders.

On the other hand, academician Prof Dr Tajuddin Rasdi is of the opinion that “New Malaysia can only come about through the painful birth process of a transition between old and young leaders, as well as Muslim versus Malaysian, leadership”.

Reading Tajuddin’s opinion in a Malaysian daily, he seems to suggest that political changes in the country cannot be achieved if “Malay sensitives” are not addressed.

He gave various examples, which apparently had not gone down well with the Malays – such as the Rome Statute issue – and had brought about the downfall of Pakatan Harapan (PH).

I would opine that the main reason PH fell was because of poor leadership, due to the weak structure within PH itself.

If PH had strong and cohesive leadership, dealing with issues like the Rome Statute and others, would have been a cakewalk.

Tajuddin seems to argue that only someone with “Malay and Muslim credentials” can “change” Malaysia and the Malays.

Under the current political circumstances, only a Malay Muslim can rise to the highest position in this country. That’s a given.

However, when you talk about creating a “new Malaysia”, there are several important factors to consider – other than a Malay Muslim leader.

Firstly, what kind of new Malaysia do you have in mind? Something that is “more Malay and more Islamic”? Whatever that means.

The notion of what kind of “Malay-ness” and what kind of Islam you want to create in the country is important.

This, therefore, will depend on the second factor – the quality of the leader itself.

If the leader is a political animal, we cannot expect substantial changes in society because he may end up being a populist, and a chameleon.

He may not have the moral courage, intellectual strength, and the political will to bring about radical changes needed to move the country forward and improve the people’s general wellbeing in the long run.

A Malay Muslim leader, who is going to forever pander to the so called “Malay Muslim sensitivities” for political expediency, will not bring about a much awaited “new Malaysia”.

Thirdly, we need a Malay Muslim leader with a true vision (and not one who copies someone else’s) which he believes is good for the country.

So, you need someone with brains, not just the academically qualified.

Of course, you will have advisors around you, but you must have the ability to look at things from different perspectives, possess macro-level thinking, even be prophetic, to a certain extent.

For this to happen, one must be a thinker, and as multi-knowledgeable as possible, and humble enough to learn as he/she leads.

I am fully aware and accept that pragmatically, the majority of the polity is Malay Muslim, and hence, you can manipulate them for power’s sake.

However, I am more concerned with the true wellbeing of the nation (the majority included).

Hence, to create a new Malaysia, the majority of the polity needs to be educated.

We have to go for mindset change and recognise leaders who will embark on that change.

We have to recognise the Malay Muslim leaders who want to free the Malay Muslims and other citizens from the shackles of political trickery shrouded in ethnicity and religion.

These are the much-needed characteristics of a Malaysian leader who will make Malaysia great, and its citizens grateful and proud.

Originally appeared in TwentyTwo13

Know the duties of your MPs.

By Jahaberdeen Mohamed Yunoos.

WHEN the image of disruptive antics of some of the members of Parliament floods the mind, it is possible to overlook the important role that MPs play in a democracy like ours.

In our democracy, the Constitution is the supreme law of the nation. It decides how our government is supposed to run and sets out the roles of the executive, legislative, judiciary and the Agong.

The Malaysian Parliament is made up of Dewan Rakyat and Dewan Negara. During the general elections, we elect 222 MPs to the Dewan Rakyat as our representatives. Currently, we have the 14th Parliament in session which means that this Parliament is made of the MPs who were elected in the past 14th General Election. What are their roles in our democracy?

The most important role of the MPs is their legislative powers. They have the power to make the necessary laws for peace, order, development, good governance, education, national harmony, the environment and so on.

In short, all those laws that affect every aspect of our life in the country is made and passed by the majority of the MPs. This is a very important role because the kind of laws that are made will not only affect the development of the country but will impact directly on the quality of life of the citizen.

Please continue reading it by clicking on the link here ---> Through Many Windows.

Managing the rakyat’s frustrations.

A PERSON’s capabilities are only seen during times of crisis. The same is true for political leadership.

We do not say that a leader is great because he spends on grandiose projects using the taxpayer’s money to carve out his legacy. We only consider him great when he allocates the country’s resources wisely and thriftily to increase the general welfare of the people.

And when he spends the money to increase the number of educated citizens, in terms of thinking abilities, skills, citizenry, compassionate and humanitarian values, and ensures that every citizen who wants has access to free education up to the tertiary level.

A leader is loved when he strives to raise the dignity of the average citizen regardless of ethnicity, religion or social class. When he allocates budget to ensure that every citizen has access to affordable healthcare, housing, sustainable transportation facilities, employment opportunities, and the basic amenities required to live a life with dignity.

At the end of the day, the budget comes from the rakyat in terms of the taxes that he pays and the national debt that he and the future generation have to carry. It is not the personal resources of the leaders to do as they wish or to enrich themselves and their cronies by carving out the budget among themselves,

Continue reading by clicking on this link The Star/Through Many Windows

Managing diversity in life.

HERE are many truths in life. Most of the time it is ever present before us. However, there are people with vested interests who try to distort the truth and lead us on a road of delusion, far from reality. The road of delusion and denial of reality often ends with misery and sufferings. One such truth that we should remind ourselves and hold on to it steadfastly is the diversity of life.

All we have to do is to simply look at what makes up life. We are familiar with the seven colours of the rainbow. According to researchers, we can see about 1,000 levels of dark-light and about 100 levels each of red-green and yellow-blue. Botanists know the truth about the plant kingdom – there is no single but diverse types of plants that can be categorised in diverse ways.

The same holds true for the animal kingdom and everything else that exists on earth – there is variety and diversity, not homogeneity. If you look at nature, all creatures in nature, plants and animals, do not find diversity a threat to their existence. On the contrary, they accept that diversity is what sustains their survivability and existence on earth. There is no denial.

Humans, however, being the more intelligent being are still grappling with this truth of diversity both in the “secular and religious world views”. We have created various social constructs, ostensibly to assist us to understand human life and human communities better.

Many of these social constructs arise due to the nature of human interaction and the manner in which human beings have evolved over millions of years. Examples of social constructs are ethnicity, religion, languages, culture and so on.

These things exist because we have agreed that they exist. They become the norm and through time are taken to be “normal”. They may not exist in objective reality. For example, the definition or understanding of an “ethnicity” or “race” is clearly a social construct to define a group that has satisfied certain agreed and set criteria.

Is a Chinese baby brought up by Malay parents and embraces Islam and grows up as a Malay, a Malay or Chinese? Likewise what about the Malay baby who grew up as a German in Germany? Asking questions like this will make you understand the concept of objective reality and artificial constructs.

In any event, the moment you understand that there are diverse religions, cultures, languages, and ethnicity in the world, you will be able to peacefully understand and accept the existence of this diversity. You will not make the diversity as a cause for disunity, distrust, stereotyping or hatred. You will be able to see that beyond the clothing of social constructs lies humanity that needs to be awakened and respected.

It is false that all the good people are in one social construct and all the bad are in another social construct. The labels of religion and ethnicity or cultures do not determine superiority, it is the good conduct of human beings. Substance rather than form.

However, we have to be careful of the ignorant but loud and persuasive politicians that lead humans down the road of division and disunity exploiting the artificial social constructs.

These are the kind that sow distrust, hatred and disunity among human beings based on differences of religion and ethnicity. They do this to hold themselves out as champions of one ethnic group against another.

At the end of the day, people will see that these politicians and their own families become enriched to become elites of society at the expense of the divided country. These politicians are often supported by some the religious groups in their societies. Religion can also confer status, power and wealth if properly manipulated.

In Malaysia for example, there are still politicians who play the race card and religious groups who play the religious cards. The abuse of religion sometimes becomes very dangerous in our country where it has bred extremism and even exclusivity.

Shockingly, a decade ago, I have heard a Chinese Muslim academic in this country erroneously argue that Allah has created India for Indians and China for Chinese in allegedly Islamic terms. He was obviously pandering to a Malay crowd to argue that Malaysia is for Malays. These are baseless arguments without any basis in the Quran and Sunnah.

Obviously, this academic has not read the many clear verses in the Quran which teach that our diversity is a blessing and we are required to live peacefully together (Al Hujurat verse 13). That the oppressed in one part of the world have a duty to migrate to another (Surah An Nisa verse 97-100) and that it was Allah’s will to create diversity (Al Maidah Verse 48).

He was obviously equally oblivious to the fact that Allah had also chosen to place the Orang Asli, Kadazan Dusun, Muruts, Bidayuhs, Melanau and 33 other indigenous groups that communicate in over 50 languages and 80 ethic dialects in Sabah. His argument becomes more dangerous because he attempts to frame it in “Islamic” terms. I was too young to rebut then.

If we all take a deep breath and we do not either get drowned in our self-imposed ignorance or in our self-imposed “academic or religious” arrogance, our sense of compassion within each of us will allow us to embrace the rightful place of the other. Let us work towards that instead of being trapped by those who use secular or religious tricks to divide us.

END.

Stop the Political Madness !!!

by Jahaberdeen Mohamed Yunoos

 Oftentimes, it is necessary to remind yourself that though you may have collective responsibility in society, you are not the collective but an individual.

This becomes essential in maintaining mental and emotional stability, a sense of morality and ethics and personal direction, especially in a society that has become characterized by confusion and disorder. As an individual, you certainly do not wish to identify with the chaotic society, assuming of course that you had not actively contributed to it.

Our contemporary society, with respect, has become chaotic as it is seen to manifest confusion and disorder at many levels.

Let us look at the political situation in Malaysia.

The society is still, with the puerile belief, that politics alone will solve our fundamental problems. Hence, the media and our entire life is largely bombarded with political news.

continue reading by clicking here ---> HERE

Altruism Out The Window !!!

 

Now this is a must read book, written by a 17 year old teenager. 

You can also order through Shoppee by clicking here 

You can read one of the interviews done with the author by clicking on - The Vibes

PUTTING others before yourself or performing actions for the greater good have always been taught as a noble mission. 

It is a milestone of success for society when it comes to human development. But eighteen-year-old Arif Imran brings challenging perspectives to deconstruct the values of self-sacrifice through his book, 'Altruism: Out the Window'.

https://www.thevibes.com/articles/culture/14993/altruism-societys-antidote-or-poison