The imprisoned Malay mind – M. Bakri Musa

In my first three essays I pointed out that the Malay problem is real and not a mere myth. It is also solvable and not unique unto our community. Thus there is much that we can learn from others.

I posited that the four critical foundations of society – leadership, citizenry, culture, and geography – interact with one another in a feed-back loop mechanism. Where the interaction is positive, that society would advance fast; where negative, it would be in a quick downhill slide.

Of the four, only geography is immutable. Of the remaining three, leadership is the easiest to change; culture, most difficult.

The greatest barrier to changing and emancipating our people is our closed minds. The Malay mind has been trapped, or more correctly imprisoned into believing that our world beneath the coconut shell is perfect despite the obvious evidence to the contrary.

We are reminded of this harsh reality often, and in ways that are unpleasant or even crude. We don’t like it a bit and we lash out at and blame others.

The worst prison is one without walls or fences. Then you do not even realise that you are being imprisoned. In the San Diego Zoo, there is a small island surrounded by a moat no wider than a few feet. The deer on the island could easily hop over but they do not because they do not feel being imprisoned and thus have no need to escape.

However, if you were to fence the island, those animals would be pacing the perimeter looking for a break to escape.

Likewise, the Malay mind; it does not realise it is being imprisoned underneath the coconut shell. To that mind the world under the shell in the entire universe, and it is cozy and comfortable, sheltered from the harsh blistering tropical sun, thank you very much. There is no need to escape.

That sense of security and comfort however, is illusory. The digital waves have already breached our coconut shell, and with impunity. Whether we realise it or not, and whether we like it or not, those cooped up under the coconut shell are increasingly becoming aware of the vast wonderful world outside.

They may not as yet be able to experience the physical reality of that world but at least they can partake in it virtually.

That however only whets the appetite, leading to increasing frustration and consequent agitation. Make no mistake; our coconut shell will be toppled. It is inevitable. The only question is when, how, by whom, and whether under controlled conditions or a free-for-all.

When the toppling is done by us and under our control, we could choose the timing and adjust the pace to suit us, thus eliminating or at least minimising possible collateral damages.

If our coconut shell were to be toppled as a consequence of swirling external events and thus beyond our control, then we would be reduced to being hapless victims, begging for the mercy and kindheartedness of others. The consequences would be equally ugly if our coconut shell were to be toppled because of internal explosion.

The coconut shell of the Arabs was toppled by events beyond their control. Those Arabs are still not yet done paying the severe price of their Arab Spring.

We must not only prepare our people to topple their coconut shell but also make them ready for the ensuing wide open world. If they are not, then they would find the new world not only blindingly bright but also very disorienting. Their immediate reaction then would be to scramble and find another coconut shell to hide under and seek comfort.

Helping them topple their own coconut shell would also simultaneously prepare them in adjusting to the new wide open world.

The Malay mind is imprisoned as a consequence of many factors, among them our warped interpretation of our religion, our corrupt and inept leadership, our crumbling and ineffective institutions, and the residuum of our previous regressive feudal culture.

These elements also retard or discourage our active participation in the world of business. Engaging in trade and commerce is a powerful instrument in toppling our coconut shell.

In an earlier book, Malaysia in the Era of Globalisation, I remarked how eerily the Malaysia of today resembles the Ireland of the 1950s. Malays today, like the Irish then, are in the tight clutches of religion (Islam for Malays, Catholicism for the Irish).

Young Malays flock to study Arabic, hadith, and revealed knowledge, instead of English, science, and mathematics. The Irish then fled to the convents and monasteries to recite their rosaries and memorise the catechism. Malays today are in the psychological grips of their “ulamas” and “ustazs”, just as the Irish were with their bishops and priests.

The Irish then were consumed with trying to resurrect their dead language, Gaelic. Malays today are obsessed with making sure that their young do not study any other language but Malay. Learning another language, in particular English, is seen as an expression of hatred for one’s own.

In business, the major enterprises in Malaysia today are in the hands of the Chinese minority, and politics with the Malays. In Ireland then, the major businesses were in English hands while the Irish were consumed with republican politics and endless dreams of reunification with the North.

With Irish education tightly under church control and consumed with religious instructions, the leading intellectual centres were naturally the Protestant-affiliated universities.

If there were any ambitious Irish parents who dared dream of a better future for their children by enrolling them in the much superior English schools, they risked being excommunicated. That is, being considered a “murtad”, in local lingo.

Sounds familiar?

In Malaysia, the schools favoured by Malays are the religious and national schools with their heavy emphasis on religion, while non-Malays choose vernacular schools and private English-language colleges with their emphasis on science, technology, and other secular subjects.

It took one man, Sean Lemass, Prime Minister from 1959 to 1966, to lead the quiet revolution in Ireland. He began by clipping the powers and influences of the Catholic church by stripping its control over education and social policies.

Freed from the suffocating control of the church, the Irish could abandon their inferior Catholic schools and colleges to attend the much superior English universities without fear that they would be (or seen as) committing a sin.

Likewise, they could use contraceptives without fear of eternal damnation, or more practically, of being condemned by their priests and bishops.

Lemass also liberalised the media including state-owned ones. They could now show foreign programs thus exposing the Irish to the greater outer world. He not only tolerated but also encouraged criticisms of his leadership and policies, a reflection of his confidence and competence.

Despite the Irish antipathy towards things English, he made English, not Gaelic, the language of Ireland. Lemass was a pragmatic leader.

It took nearly fifty years for Ireland to achieve its present prosperity following the reforms Lemass initiated in the 1950s. If a Malaysian Lemass were to appear today, we could look forward to 2065 before Malaysia – in particular Malays – could be considered developed.

We have many potential Lemasses in our midst. The challenge is to vote them into power instead of keeping the present crop of crippled and corrupt OKUs (Orang Kuat Umno). Lemass liberated the Irish from their invisible prison. Our Lemass too would do likewise to Malays. – March 9, 2016.

* Dr M. Bakri Musa is the author of Liberating The Malay Mind, ZI Publications, Petaling Jaya (2013). This is the third of a six-part piece. Read the third part here.

* This is the personal opinion of the writer or publication and does not necessarily represent the views of The Malaysian Insider.