Nowadays, a lot of my Malaysian friends paid a lot of attention in the field of so-called ‘politics’. Being one who is perpetually attracted to this subject (or perhaps my disappointment that stems from it), I cannot claim to have paid more attention to it. The BERSIH rally and the resultant police action had of course produced a lot of publicity.
But what does BERSIH claim? BERSIH aspires to have free and fair elections in Malaysia. That’s a very noble goal, and certainly not an extreme one. In fact, it is something that most democratic countries had taken for granted. However, such aspirations, manifested in the rally that had taken place on November 10, had caused the police to take such drastic actions as to use force against the citizens, their fellow countrymen. This is very alarming; we should perhaps revise some of the writings by John Locke regarding the role of the government, and that of Jean-Jacques Rousseau, concerning social contract.
There is a social contract in Malaysia, formed and agreed upon before the Federation of Malaya gained independence in 1957. It dealt with such matters as the rights of Bumiputera and the citizenship of the immigrants. It was subsequently woven into the present Constitution of Malaysia. However, fifty years down the road, the questions that arise regarding to the such special status, in my observation, had become one of a quite different nature. Instead of discussing the relevance of the social contract, formed fifty years ago, in today’s context, the argument had gone to such areas as the policies of affirmative action and the chauvinistic ideas of the superiority of one race over the others.
The result is a lot of arguments, with lots of irritations, but with little constructive meaning. The attacks on the flaws are diffused and inconsistent. There has been a lack of a central principle which guides the attacks on a consistent line. This is especially so given our (or perhaps my) education on democracy, social contract and political process. Government is being seen as the patriach, the planner; and the citizens, the servant, the children. I doubt this is a proper framework of a democracy as practiced effectively in other areas of the world (read the United States and Switzerland). Of course, upon saying the preceding statement, I would be immediately rebuked on the grounds that we have a different culture and that kind of democracy cannot suit our needs. My question: How many kinds of democracy are there? How many kinds of freedom are there for the humanity to choose? Is my desire for freedom different from, say, the people of Africa or the people of the United States?
Well, the following is quoted from the U.S. Department of State website; I believe it’s true. The way to solve a disagreement, instead of shutting up the opponents, is by encouraging more freedom of speech. There has been a lot of claims by some authorities that traditional values and virtues are perverse in the lives of the society. However, some matters are deemed intolerable, sensitive, and groups of people are not able to take it. What, then, is the benefit of such traditional values? Is not that a contradiction that, a society with a lot of humanly traditional values and virtues cannot engage in arguments in a logical, tolerant, and an open-minded manner?
The need of education to resolve this issue is as great as ever. However, in the situation where the majority of students enrol in government-sponsored schools, I doubt the proper concept of democracy can be introduced in the curriculum at all. Reaching out to the society in general is very desirable, but in the presence of heavy self-sensorship and governmental oversight, what can be done?
But, gloomy though the picture is, the standard of living of the people has been rising, and they had become better off than ever. But the sphere of life is more than economic affluence. Whether the society wants to be more open and more boisterous is eventually up to the people themselves to decide. A minority who finds his or her opinions not acceptable to the majority can always go elsewhere, where his or her aspirations will be satisfied. In this globalized world where resources and people of similar kinds tend to congregate, this is more true than ever.