Archive for September, 2008
I think the letter should be all over the net by now . I will join the band wagon and repost it up.
At least it’s in The Malaysian Insider, Malaysiakini, and the Nut Graph which is where I cut and paste the letter from (HT to all them anyway!)
One thing for sure, if the PM really surprises us with repealing the ISA, and we have news of the detainees freed to go home, it will not only be a day for all to remember, he will be a prime minister we won’t forget for good reasons.\
Before we closed with the benediction during our worship gathering, we paused for a moment to include all those who are ISA detainees into the Lord’s prayer. Vigils, Letters, prayers, decisions from the top . all of them have a role to play.
* * *
29 September 2008
YAB Dato’ Seri Abdullah Badawi
Prime Minister of Malaysia
5th Floor, East Wing
Perdana Putra Building
Putrajaya, Malaysia
Dear Mr Prime Minister,
In our proclamation of independence, our first prime minister gave voice to the lofty aspirations and dreams of the people of Malaya: that Malaya was founded on the principles of liberty and justice, and the promise that collectively we would always strive to improve the welfare and happiness of its people.
Many years have passed since that momentous occasion, and those aspirations and dreams remain true and are as relevant to us today as they were then. This was made possible by a strong grasp of fundamentals in the early period of this nation. The Federal Constitution and the laws made pursuant to it were well founded; they embodied the key elements of a democracy built on the Rule of Law. The Malaysian judiciary once commanded great respect from Malaysians and was hailed as a beacon for other nations. Our earlier prime ministers, Tunku Abdul Rahman, Tun Razak and Tun Hussein Onn were truly leaders of integrity, patriots in their own right, and most importantly, men of humility. They believed in and built this nation on the principles and values enunciated in our Constitution.
Even when they had to enact the Internal Security Act (ISA) in 1960, they were very cautious and apologetic about it. Tunku stated clearly that the Act was passed to deal with the communist threat. "My cabinet colleagues and I gave a solemn promise to Parliament and the nation that the immense powers given to the government under the ISA would never be used to stifle legitimate opposition and silence lawful dissent", was what the Tunku said. Our third prime minister Tun Hussein Onn reinforced this position by saying that the ISA was not intended to repress lawful political opposition and democratic activity on the part of the citizenry.
The events of the last three weeks have compelled me to review the way in which the ISA has been used. This exercise has sadly led me to the conclusion that the government has time and time again failed the people of this country in repeatedly reneging on that solemn promise made by Tunku Abdul Rahman. This has been made possible because the government and the law have mistakenly allowed the Minister of Home Affairs to detain anyone for whatever reason he thinks fit. This subjective discretion has been abused to further certain political interests.
History is the great teacher and speaks volumes in this regard. Even a cursory examination of the manner in which the ISA has been used almost from its inception would reveal the extent to which its intended purpose has been subjugated to the politics of the day.
Regrettably, Tunku Abdul Rahman himself reneged on his promise. In 1965, his administration detained Burhanuddin Helmi, the truly towering Malay intellectual, a nationalist who happened to be a PAS leader. He was kept in detention until his death in 1969. Helmi was a political opponent and could by no stretch of the imagination be considered to have been involved in the armed rebellion or communism that the ISA was designed to deal with. This detention was an aberration, a regrettable moment where politics was permitted to trump the rule of law. It unfortunately appears to have set a precedent, and many detentions of persons viewed as having been threatening to the incumbent administration followed through the years. Even our literary giant, the late Sasterawan Negara Tan Sri A Samad Ismail was subjected to the ISA in 1976. How could he have been a threat to national security?
I need not remind you of the terrible impact of the 1987 Operasi Lalang. Its spectre haunts the government as much as it does the peace-loving people of this nation, casting a gloom over all of us. There were and still are many unanswered questions about those dark hours when more than a hundred persons were detained for purportedly being threats to national security. Why they were detained has never been made clear to Malaysians. Similarly, no explanation has been forthcoming as to why they were never charged in court. Those detainees included amongst their numbers senior opposition members of parliament who are still active in Parliament today. The only thing that is certain about that period was that Umno was facing a leadership crisis. Isn’t it coincidental that the recent spate of ISA arrests has occurred when Umno is again having a leadership crisis?
In 2001, Keadilan reformasi activists were detained in an exercise that the Federal Court declared was in bad faith and unlawful. The continued detention of those that were not released earlier from the Kamunting detention facility was made possible only by the fact that the ISA had been questionably amended in 1988 to preclude judicial review of the minister’s order to detain. Malaysians were told that these detainees had been attempting to overthrow the government via militant means and violent demonstrations. Seven years have gone and yet no evidence in support of this assertion has been presented. Compounding the confusion even further, one of these so-called militants, Ezam Mohamad Noor, recently rejoined Umno to great fanfare, as a prized catch, it would seem.
At around the same time, members of PAS were also detained for purportedly being militant and allegedly having links to international terrorist networks. Those detained included Nik Adli, the son of Tuan Guru Nik Abdul Aziz Nik Mat, the Menteri Besar of Kelantan. Malaysians were made a promise by the government that evidence of the alleged terrorist activities and links of these detainees would be disclosed. To date no such evidence has been produced.
The same formula was used in late 2007 when the Hindraf five were detained. Malaysians were told once again that these individuals were involved in efforts to overthrow the government and had links with the militant Liberation Tiger of Tamil Eelam of Sri Lanka. To date no concrete evidence has been presented to support this assertion. It would seem therefore that the five were detained for their involvement in efforts that led to a mobilisation of Indian Malaysians to express, through peaceful means, their frustration against the way in which their community had been allowed to be marginalised. This cause has since been recognised as a legitimate one. The Hindraf demonstration is nothing extraordinary as such assemblies are universally recognised as being a legitimate means of expression.
In the same vein, the grounds advanced in support of the most recent detentions of Tan Hoon Cheng, Teresa Kok and Raja Petra Kamarudin leave much to be desired. The explanation that Tan Hoon Cheng was detained for her own safety was farcical. The suggestion that Teresa Kok had been inciting religious sentiments was unfounded as was evinced by her subsequent release.
As for Raja Petra Kamarudin, a prominent critic of the government, a perusal of his writings would show that he might have been insulting of the government and certain individuals within it. However, being critical and insulting could not in any way amount to a threat to national security. If his writings are viewed as being insulting of Islam, Muslims or the Holy Prophet (pbuh), he should instead be charged under the Penal Code and not under the ISA. In any event, he had already been charged for sedition and criminal defamation in respect of some of his statements. He had claimed trial, indicating as such his readiness and ability to defend himself. Justice would best be served by allowing him his day in court more so where, in the minds of the public, the government is in a position of conflict for having been the target of his strident criticism.
The instances cited above strongly suggest that the government is undemocratic. It is this perspective that has over the last 25-plus years led to the government seemingly detaining arbitrarily political opponents, civil society and consumer advocates, writers, businessmen, students and journalists whose crime, if it could be called that, was to have been critical of the government. How it is these individuals can be perceived as being threats to national security is beyond my comprehension. The self-evident reality is that legitimate dissent was and is quashed through the heavy-handed use of the ISA.
There are those who support and advocate this carte-blanche reading of the ISA. They will seek to persuade you that the interests of the country demand that such power be retained, that Malaysians owe their peace and stability to laws such as the ISA. This overlooks the simple truth that Malaysians of all races cherish peace. We lived together harmoniously for the last 400 years, not because of these laws but in spite of them.
I believe the people of this country are mature and intelligent enough to distinguish actions that constitute a "real" threat to the country from those that threaten political interests. Malaysians have come to know that the ISA is used against political opponents and, it would seem, when the leadership is under challenge either from within the ruling party or from external elements.
Malaysians today want to see a government that is committed to the court process to determine guilt or innocence even for alleged acts of incitement of racial or religious sentiment. They are less willing to believe, as they once did, that a single individual, namely the Minister of Home Affairs, knows best about matters of national security. They value freedom and the protection of civil liberties and this is true of people of other nations too.
Mr Prime Minister, the results of the last general election are clear indication that the people of Malaysia are demanding a reinstatement of the rule of law. I was appointed as your, albeit short-lived, minister in charge of legal affairs and judicial reform. In that capacity, I came to understand more keenly how many of us want reform, not for the sake of it, but for the extent to which our institutions have been undermined by events and the impact this has had on society.
With your blessing, I attempted to push for reform. High on my list of priorities was a reinstatement of the inherent right of judicial review that could be enabled through a reversion of the key constitutional provision to its form prior to the controversial amendment in 1988. I need not remind you that that constitutional amendment was prompted by the same series of events that led not only to Operasi Lalang but the sacking of the then Lord President and two supreme court justices. Chief amongst my concerns was the way in which the jurisdiction and the power of the courts to grant remedy against unconstitutional and arbitrary action of the executive had been removed by Parliament and the extent to which this had permitted an erosion of the civil liberties of Malaysians. It was this constitutional amendment that paved the way for the ouster provision in the ISA that virtually immunises the minister from judicial review, a provision which exemplifies the injustice the constitutional amendment of 1988 has lent itself.
I also sought to introduce means by which steps could be taken to assist the judiciary to regain the reputation for independence and competence it once had. Unfortunately, this was viewed as undesirable by some since an independent judiciary would mean that the executive would be less "influential".
I attempted to do these things and more because of the realisation that Malaysia’s democratic traditions and the rule of law are under siege. Anyway, there is nothing wrong with giving everyone an independent judiciary and the opportunity to a fair trial. This is consistent with the universal norms of human rights as it is with the tenets of Islam, the religion of the Federation. Unchecked power to detain at the whim of one man is oppressiveness at its highest. Even in Israel, a nation that is perpetually at war, the power to detain is not vested in one man and detention orders require endorsement from a judge.
If there are national security considerations, then these can be approached without jettisoning the safeguards intended to protect individual citizens from being penalised wrongfully. In other jurisdictions involved in armed conflicts, trials are held in camera to allow for judicial scrutiny of evidence considered too sensitive for public disclosure so as to satisfy the ends of justice. If this can be done in these jurisdictions, why not here where the last armed struggle we saw, the very one that precipitated the need for the ISA, came to an end in the 1980s? Any doubts as to the continued relevance of the ISA in its present form should have been put to rest by the recommendation by the National Human Rights Commission (Suhakam) that the ISA be repealed and an anti-terror legislation suited to the times enacted in its place. Containing as it did a sunset clause in its original times, the ISA was never intended to be a permanent feature of the Malaysian legal landscape.
Through its continued use in the manner described above and in the face of public sentiment, it is only natural that the ISA has become in the mind of the people an instrument of oppression and the government is one that lends itself to oppressiveness. Its continued use does not bode well for a society that is struggling to find its place in the global arena. It does not bode well for the democracy that is so vital for us to develop sustainably.
Mr Prime Minister, I remember very clearly what you once said: that if one has the opportunity to do what is good and right for the country, then he must take on the task. I respect you deeply for that, and if I were confident that I would have been able to do some good for Malaysia, I would have remained on your team. Sir, you are still the prime minister and you still have the opportunity to leave your footprint in Malaysian history. I urge you to do so by repealing the ISA once and for all.
Let us attempt to fulfil that solemn promise made by our beloved first prime minister to the people of this country.
Yours sincerely,
ZAID IBRAHIM
Kuala Lumpur
Datuk Zaid Ibrahim was the former Minister in the Prime Minister’s Department in charge of law. He resigned on 16 Sept 2008 in protest against the use of the ISA.
* * *
There are times especially in crazy times like this in Malaysia, one reads and reflects on a theme by a timely book. Schreiter’s book on Reconciliation does that for me. I’m still dwelling on a number of the insights raised from it, and in some cases haunted by what I’ve discovered.
Here’s a book review for those who might find my thoughts scattered and unscholarly 
What’s coming up is the stuff which resonates with me right now. By the way, I confess that it’s been quite a while since I posted up the books I’m reading. So, it’s good to make a come back.
“Reconciliation is an intensely sought but elusive goal. Part of the difficulty is the sheer enormity of the task, so great that it seems well-nigh unachievable. For it is not only a matter of healing memories and receiving forgiveness, it is also about changing the structures in society that provoked, promoted, and sustained violence. Reconciliation is also elusive because people sometimes seek the wrong things from the wrong people at the wrong time. . Our impatience at getting beyond the sometimes unbearable burdens of the past may actually impede any possible reconciliation process as much as support it.” (pp. 1-2)
One of the first reminders I got from dwelling in Schreiter’s thoughts is how surface our definitions of Reconciliation is, and how shallow our approaches towards it’s outworking are. When our understanding of Reconciliation is reduced to a handshake or a simple saying sorry without the necessary changes and hard work which accompanies it, we are not dealing with the root of the matter.
Most of the time, in our ignorance or blind spots, we fail to confront the structures which created the conditions for animosity between people, fragmentation and even violence in society. So, even when we have some level of success individually in terms of healing and forgiveness, we are then sucked back into the vicious cycle of lies, deception and pain all over again before deeper healing and wholeness takes place. This is especially true when we take a wider social and communal perspective.
Perhaps, like in many things, we are too much in a hurry . or we too are in denial.
That’s why Schreiter’s preliminary clarifications on what Reconciliation is not, helped clear my head a little bit more.
“To trivialize and ignore memory is to trivialize and ignore human identity, and to trivialize and to ignore human identity is to trivialize and ignore human dignity. That is why reconciliation as a hasty peace is actually the opposite of reconciliation. BY forgetting the suffering, the victim is forgotten and the causes of suffering are never uncovered and confronted.” (p.19)
It’s painful to hear the stories. It’s hard to swallow when we only seem to crash into so called “failed” attempts in dealing with suffering and evil. It’s getting our hands dirty again and again in digging up the causes we wish were not there, but are nonetheless staring us in the face.
“. liberation is not an alternative to reconciliation; it is the prerequisite for it. Thus, we do not call for reconciliation instead of liberation; we call for liberation in order to bring about reconciliation. Not liberation or reconciliation. Rather, no reconciliation without liberation. Reconciliation can only come about if the nature of the violence perpetrated is acknowledged, and its conditions for continuing or reappearing are removed. Liberation in not just liberation from the violent situation, but also liberation from the structures and processes that permit and promote violence. To choose reconciliation as an alternative to liberation does not acknowledge the deeply conflictive realities that create the chasms that reconciliation hopes to bridge. It also presumes that violence is quickly and easily overcome.” (p. 22)
Okay. Confession time. The paragraph above has been and still is haunting me. As a follower of Jesus, and a pastor, I’m bias towards all things related to reconciliation. And the picture is usually one of gentleness, and humility, and bordering a kind of softness which is more like “nice-ness”. But Schreiter’s words cut through to me, and totally disarmed my naivety!
What is said above, not only applies socially in society, but as I read it, flash backs of different scenarios of pastoral ministry hit me again and again. Too many tend to bypass the “liberation” phase .. it’s too tedious, it’s too hard . is there an easier way? A way where no one needs to be blamed, no one has to take responsibility, let’s all be happy clappy and get over with it?
Cheap efforts only yield to cheap short lived reconciliation, in fact, perhaps it’s more like an illusion of reconciliation than the real thing. It’s fake, it’s a lie.
As people of the Way, and who seek the Truth, and aspire to see Life flourish . even in the midst of this imperfect world, we cannot settle for anything less .. we are heading to the gateway of reconciliation, but not without the muddy rocky road of liberation. Brace yourselves, it’s going to be rough.
One more paragraph .. which is one which encourages me, because it resonates with some of my long held intuitions. But now it’s put into words.
“. reconciliation as a managed process falls short of the Christian understanding of reconciliation in significant ways. First of all . we do not bring about reconciliation, especially in the profound and complex situations described above; it is God who reconciles. This is not said to create an attitude of acquiescence in the face of violence or fatalism in the midst of political oppression. It is, rather, to acknowledge the enormity of the task of reconciliation in situations where the social order has shifted radically and dramatically.” (p. 26)
God is not a cop out. God is not an object of blame. But now, God acts as the initiator and agent of change. Not our idol-constructed ideas of God, not our domesticated deity. Nope, we’re talking about the Real thing . I mean the One who is real . the one who reconciles ultimately.
“. this approach to reconciliation (as a managed process) reduces reconciliation to a technical rationality; it becomes a skill that can be taught to deal with the problem that can be managed. . but it departs significantly from a biblical understanding in which reconciliation is not a skill to be mastered, but rather, something discovered – the power of God’s grace welling up in one’s life. . Reconciliation becomes more of an attitude than an acquired skill; it becomes a stance assumed before a broken world rather than a toll to repair that world. Or put in more theological terms, reconciliation is more spirituality than strategy.” (p.26)
There are numerous strategic turns and moves that are needed in the current Malaysian scene. I believe the Church as well as churches or congregations have a partnering role with fellow comrades in Civil Society. A distinctive contribution we bring is the dimension of spirituality.. in many ways, especially with those whom also value the role of religion at its best and not worst, the spiritual dimension no longer has to be marginalized in the socio-political-cultural landscape which is confronted with tectonic shifts and at times seemingly insurmountable challenges. Bad religion needs to be confronted, but life giving spirituality needs to be nurtured to replace it!
For me, I found myself experience prayer on the streets of Bukit Aman and near Pudu Raya, in the stadium at Kelana Jaya, in the sanctuary of the Father’s House, and the solitude of my own heart. But no longer is it an expression of a spirituality of escapism and excuses, it’s a genuine attempt towards an incarnational spirituality of engagement. I’m no hero, I’m no pioneer, I’m but an ordinary follower of Christ, a pastor trying to figure out how to be faithful in my calling here and now . standing on the shoulders of true giants who’ve shown me it can be done. So help me God!
ISA PROTEST LETTER. for RPK & others (HT: Susan Loone)
19534 emails and rising . go and add your four!
Another straight from the heart piece from Marina .
Peaceful birthday, dear Pete. We love you.
This one straight from Haris’ heart!
Anti-ISA vigil turns into peace march
Initiated by Hindraf, but converged with a GMI event, join by different races and religions .
This may be an older piece, but it’s still relevant!
This is one of the reasons why a section 73 detention is converted to a section 8 detention when the IGP is confronted with a habeas corpus application; the issuance of the Minister’s order narrows the scope of review and permits the Minister to shield himself behind a veil of national security. RPK is not the first victim of such a strategy. We experienced the same difficulty during the so-called JI detentions in late 2002.
There are however peculiarities about RPK’s detention that may give us footholds to ease our ascent. The media has reported that the Minister issued the detention order on the recommendations of the police. These pertained to the so-called anti-Islamic articles that RPK is supposed to have written. We at least know the basis of the detention and are able to bring it into focus when we get to court.
There are also no other legal tricks that can be pulled by the Ministry. The issuance of the detention order is as problematic for RPK as it can get. Some have said that this makes the detention virtually immune from challenge. I would like to think that the interests of justice can always be served if we remain hopeful of finding the path to it.
Every case in court brings us into uncharted territory and with it surprises. I have had my share. In 2001, Justice Hishamuddin ordered the release of Abdul Ghani Haroon and N Gobalakrishnan. He also prevented the police from re-arresting the two. I was in court the day he pronounced the orders and the sheer exultation I felt as he did remains with me to this day as has the awareness that there are those who will do the right thing when times seem darkest.
RPK and the other civil society leaders who have shown us the way started a process to transform this country. This legal campaign is a part of it as is the mounting civil society pressure against the ISA that have spring-boarded off his detention and that of Theresa Kok, Tan Hoong Cheng and the HINDRAF 5. RPK knew what would happen and lent himself to the process. For that reason above all, he is firmly ensconced in my mind as a patriot.
We must not lose faith. The fight has not ended, it has just begun.
In times when our minds maybe more occupied with strategies of life and also leadership, it’s good to return to our center where inner strength is cultivated. I was asked about personal devotions yesterday, or the more traditional term “quiet time” . Whatever we call it for me I like the term Sacred Space, or Sanctuary Time, or even personal solitude . the picture and suggested guide below from ELCA, helps to us back and take us deeper so we can go further!
One of the most memorable conversations I had was with an experienced landscape architect while discussing about BLC’s future renovation. Amongst the many insights that resonated with me, one which stands out is when he asked me, “Are you ok with a building looks unfinished?” . The immediate reaction from me was with no hesitation, “Yes .”
This is not only the case in terms of our journey as a faith community, but is our experience even with our current update of our website. It’s still very much in it’s infancy stage again and gradually more and more content will be added with improvements.
Many thanks to Bob Kee for all the hard work. This whole process of redoing the website reminds me not just about us as a community who are works in progress, so are we as individuals. God is not finished with us yet!
There’s a lot on my mind which I would like to write. But for now, let the vimeos to the talking.
As a representative Council of five major religions in Malaysia, MCCBCHST is saddened by the recent use of the Internal Security Act (“ISA”) in the detention of three Malaysians- a newspaper journalist, a prominent blogger, and a Member of Parliament.
Recent events in Malaysia has proved that we are now a more mature nation, with a populace who are able to rationally debate our differences relating to religion and race. We live in peace and harmony, and there does not seem to be any need for archaic laws nor for the continued State of Emergency which we live in.
There are issues of fundamental human rights which the ISA contravenes including the fundamental principle that all individuals are innocent until proven guilty by a properly-convened and conducted trial in court. Without being given their day in court, inference of guilt is arbitrary and therefore unjust and unacceptable.
Detaining a person without a trial is unjust and unfair. A person must be given a chance to tell his side of the story, and an independent judge must determine whether or not he should be detained if he has broken our laws.
Despite the fact that the newspaper journalist and the Member of Parliament were released soon after their arrest, the reason given for their arrest has not been independently tested nor proven. Therefore the authorities still owe them, their families and the Malaysian public a clear and convincing explanation for the drastic move made against them.
In the case of the prominent blogger, Raja Petra Kamaruddin, the Home Ministry signed the papers for a two-year detention without trial and sent him to the Kamunting detention camp just before his application for a habeas corpus hearing could be heard in court.
Already, Raja Petra Kamaruddin has been charged in court over some of his postings in his blog and he was awaiting trial for these charges. He should have his day in court and any allegations made against him should be tested in a proper trial.
The MCCBCHST notes that SUHAKAM has in their 2003 report “Review of the Internal Security Act 1960 (‘ISA’)” proposed the repeal of the ISA and its replacement with national security legislation consistent with human rights principles.
We would therefore place on record that we do not agree to the continued use of the ISA or any law (such as the Emergency Ordinance) which allows for detention without fair trial. The shared values of all our religions in Malaysia call on us to strive for justice and fair play, and no religion would countenance such arbitrary measures against any human being. We pray and urge that all who are presently detained under the ISA be freed forthwith and charged in Court if deemed necessary.
We also urge Parliament to repeal the ISA and end the State of Emergency which we live in, and abolish all laws calling for detention without trial.
Dated this 26 day of September 2008
Signed:
President, Datuk A. Vaithilingam
Deputy President, Bishop Dr Paul Tan Chee Ing
Vice President, Ven. Ming Ji
Vice-President, Sardar Harcharan Singh
Vice President, Mr B.S. Tan
Hon. Secretary-General, Mr S.O. Paramsothi
Interview with Fr. Albert Nolan, O.P.
Since meeting Dion, it seems I’m constantly and delightfully led to theologians from South Africa. Please allow me to lift up some gems .
Q. Do you distinguish between social involvement and political involvement?
Yes, I do, in the sense that it was not important for us to be part of a political party. We were not-people like myself, Dominicans, Christians, etc.-trying to gain power. We were working for justice. That’s a social issue. We did work with political parties-in fact very much so-because it was necessary to do that in order to ensure that there was going to be social justice. So, while we worked with politicians, when the time came to have a democratic election, it was the politicians who became members of parliament and of government, but those of us who had worked on behalf of Christianity and because of our Christian faith, we continued working in the Church; we were not interested in political power. But there were a few people from the Churches who did go into politics, partly because there were not many people to take all the political posts of government that was necessary at the time.
Q. Did you ever see any conflict between your social activism and your vocation as a Dominican and religious?
The conflict was not so much with being a Dominican, but there was conflict with the Church and with other members of the Church, because there were many people who said that one should not be involved in politics, and that even issues of justice were not the kind of thing that a priest should be involved in. I was often accused of being a "political priest."
I was also accused of being a communist. If you were against the government-which was regarded as a Christian government, even if it did wrong-and if you wanted equality for everybody, then you were a communist. That was a criticism that I and many in Latin America put up with: the accusation of being a communist. All that is gone today, but it was a problem in the past.
.
Q. How do you pray when confronting misery, suffering, injustice, and misunderstanding?
A. I think we have learned to live with that-not that we do not protest against it. It is very sad, and we continually try to change the country so that there will not be poor people, or fewer poor people. But I think we realize that this is very difficult with the kind of globalized economy we live in today. We have to realize it is a struggle that will take a long time. We cannot solve all these problems ourselves and need to trust in God and do the best we can. So, I think that would be more my prayer.
The virtue we need most of all, I would say, is hope. We need to teach people hope, and to be hopeful ourselves in one way or another.
Q. How can you teach hope?
A. Well, "teach" is entirely the wrong word. No, you can’t teach hope. But if we are hopeful, and can give an account of our hope to others, as the Letter of Peter says, we can, by what we do and say, enable other people to be hopeful.
Reading this is so inspiring . and empowering! In our own unique way, Malaysia has much to learn.
. What the South African experience seems to be saying to us here is that justice, peace and reconciliation can be achieved only through good leadership, which does not only mean leadership that is strong and decisive, but leadership that is humble, honest, fearless and unselfish, a leadership that is based upon a deep personal freedom. In Christian terms we might want to call it ‘holiness’ or ’sanctity’. That this should have been found in people who sometimes had little or nothing to do with the Church is a challenge to our theology.
. Another element in South Africa’s dialectic of change was the development of a strong civil society. Because only the mildest of opposition political parties were allowed to operate, the real opponents of apartheid, black and white, worked in and through the organs of civil society. Many South Africans were in fact members of the banned African National Congress (ANC), Pan African Congress (PAC) or South African Communist Party (SACP), but they worked in civil society movements like trade unions, youth movements, women’s movements, student movements as well as volunteer organisations or NGOs (non-governmental organisations) working for the poor, the uneducated, the illiterate, the disabled and so forth. Churches and religious communities, and especially religious organisations and movements working for justice and peace, were also seen as part of civil society.
It was in the organs of civil society that people of different colours and creeds learnt to work together united in the struggle against the common enemy, apartheid. In 1983 almost all these organisations and movements, including some church movements, came together to form the extremely powerful United Democratic Front (UDF).
. Over the years most whites had been pleading for peace and reconciliation, but they had not been willing to sacrifice their privileges and allow equal rights for the black majority in one undivided nation. They wanted peace without justice. Tough negotiating changed that.
. Reconciliation in South Africa is based squarely upon a common belief in the value of negotiations. Today, South Africans, black and white, travel the world to assist in situations of violent conflict by ‘preaching’ the virtues of a negotiated settlement.
A feature of South Africa’s experience worth noting is that negotiations, and even the original talks about talks, were never brokered or facilitated or mediated by anyone from outside – even when the negotiations threatened to break down and once or twice did break down. That the negotiators themselves were able to pick up the pieces again and again and get the process back on track must be attributed to our extraordinarily wise and magnanimous leadership.
.
The South African experience of conflict and reconciliation highlights a number of human and Christian values:
- the value of dialogue and negotiation in place of violent conflict,
- the value of striving for a more just society rather than the victory of one group over another,
- the value of making carefully defined concessions or compromises,
- the value of a willingness to forgive or at least to grant amnesty when necessary,
- the value of dealing with the past rather than burying it,
- the value of avoiding complacency and apathy in the face of overwhelming problems,
- the value of a strong civil society including trade unions and religious communities, and, last but not least,
- the indispensable value of good leadership and personal freedom.
Albert Nolan: From Wikipedia, the free encyclopedia
Good basic information.
Caught between chaos and promise
I’m on Albert Nolan overload right now ..
Episode 1: Jesus was amazingly free (21 min.)
“Jesus was an amazingly free person and what he was bringing was not new constraints and so forth, not new prohibitions, etc., but freedom,” Nolan tells Tom Fox. “Many people look at Christianity and the church and see it as something that constrains, it prevents people from being free, it prevents people from doing things, and is generally restrictive and I think that’s a mistake. Christianity is not supposed to be like that and Jesus was not like that.”Episode 2: People are disillusioned (22 min.)
“All the things that were promised with progress are not working,” Nolan tells Tom Fox. “The great ideologies are all shown today to be faulty. The grand narratives, as they are called, are all falling apart. People are disillusioned.” And this is a great opportunity for Christians, he says. Christianity has a holistic answer to this. This disillusionment, he says, “opens up all sorts of possibility.”Episode 3: New voices give hope and the ‘new science’ (17 min.)
“While we in the West were pursuing individualism as a great ideal, being independent of everybody else and autonomous and so forth, we are beginning to discover now that that is not good for us. In other words, being selfish and self-centered is our problem, not the solution to our problems,” Nolan says. This is being challenged, he said, by new voices: the poor, women and indigenous people.Also in this episode, Nolan talks about “the new science.” He tells Tom Fox: “Scientists have reached the point where they’re able to say, ‘We don’t know, we don’t understand . It’s a whole new approach to the universe, to the world, to human beings, to everything-that it is mysterious.”
Episode 4: Jesus’ spirituality (26 min.)
Nolan says, “What Jesus tried to do for people was not to condemn, to blame, to punish, judge, or any of those things, but quite clearly to heal. He says that people need, the sinners need a physician. They need a doctor. They need a healer. . [Understanding this] is very important, it’s a way of understanding what [Jesus] actually contributed, what he brought, what salvation is all about.”Episode 5: In the presence of colossal mystery (21 min.)
“Everything is a mystery.” That doesn’t mean, Nolan explains, that everything is disappointing because can’t know it. “Rather, it is recognizing that we don’t know, but it is so much bigger, greater, grander than anything we do know,” he tells Tom Fox. Being “in the presence of colossal mystery . leads to a kind of attitude of praise and worship and adoration, but then also to the recognition that the mystery loves me and you and everybody else. So, it is a mystery of love.”Episode 6: The sharing Jesus had in mind (22 min.)
“Sharing seems to be an extremely important part of Jesus teaching that gets lost,” Nolan tells Tom Fox. “It’s no longer seen as the great ideal that Jesus wanted. I think Jesus saw the solution, if you want to call it that, to the problem of poverty and wealth, and all that kind of thing, as sharing. . [Sharing] seems to me to describe a very important aspect of the Kingdom of God.”In this episode, Nolan also talks about creation. God the creator is better understand as artist than as a manufacturer, he says. “God’s act of creating, not only continues right through to today, but God creates with a process that’s evolutionary. In the past, I think we didn’t realize that. Even the great theologians, and so forth, didn’t realize that,” he says.
Hope-giving spirituality-Albert Nolan
Short but profound .
A hope-giving spirituality, then, would be a spirituality that deepens our sense of the reality of God. Yet for many people God is dead: despite their profession of belief, in practice God, plays no role in their lives at all. We cannot blame them for it: the images of God (punishing judge, supreme male patriarch, the all powerfull manipulator, etc) is hopelessly misleading. Hence for hope we must to unlearn these images of God. We should not worship images(idols) of God.
We need a re-enchantment with God. The removal of mystery lead to the death of God. Our way to the mystery of God is not knowledge. Hence, my relationship to God is wonder, being enthrawled, being marveled. The new cosmology, away from Newton’s mechanistic machine cosmology towards Einstein, the mystery. Then the next step is worship and adore God- we can only bow down and worship- we are in teh presecne of some so much bigger then what we are. One we’ve done that, then trust and confidence in God comes forth- we believe what jesus taught us. God becomes like a personal lover. an expreience of love. This is prayer, not knowledge or theology. It a relationship.
First Time To Kamunting Detention Centre
We must not forget RPK and all the other detainees!
My first reaction was to run and give him a real big hug and kiss, at the same time my heart feeling so heavy seeing this hero of mine on the other side. Pet was sitting down and wearing white prison clothes. He has lost weight, looked very pale probably not seeing sunlight for almost 2 weeks now, his beard and hair growing longer.
At that point I had tears in my eyes but was trying really hard holding back my tears. I really did not want him to see me cry that would only make it really hard for him. I reached out to hold and rub his hands and did not let go for a minute. He was glad to see us because the last time we saw him was 8 days ago at Bukit Aman.
We had one minister who resigned out of principle (applause!!), how about another one asked to resign or fired out of principle?
“跨越族群凝聚人民力量”间续办烛光会以废除恶法The light must keep on shining in the darkness, and overcome evil!
“Malaysians want fundamental change, and they want it now!”
A lone voice in UMNO?
To all appearances, we are beginning to lose grip of the rule of law. The use of the Internal Security Act and of Sedition Laws to target particular individuals further erodes the credibility of the government. Our actions exacerbate rather than calm the fear that stokes civil and racial strife. In the present context of a leadership struggle within Umno and against a strong Opposition it is impossible to dispel the notion that these extreme measures are calculated to maintain certain individuals in power rather than to address verifiable threats to national security. Nothing does more to undermine the legitimacy of a government than plainly unjust acts. The ridiculous justifications given for some of these detentions has further undermined public confidence that the awesome powers of state are in safe hands.
We cannot afford to allow these disturbing trends to play out their destructive course while we suffer a de facto leadership vacuum, and while the rule of law is uncertain and the Constitution not upheld.
Joining the Dustbin of Dictatorship By Bob Teoh
26692 Total Signatures at this time of writing, come on Malaysians, we can do better! sign here
History tells us that whenever Umno, the dominant party in the ruling Barisan Nasional coalition, is crippled by infighting and money politics, the ISA is brought out of the awesome arsenal of dictatorial laws to browbeat dissenting voices into silence as a diversion. In 1987, it was “Operation Lallang.” Can we expect a re-run? It has already begun.
Why must others pay for Umno’s sins? When a government begins to fear its own shadow, the country begins to sink farther into darkness. In the name of Justice and Righteousness, RPK must be unconditionally and immediately released. We demand nothing short of this.
Teresa is out, Reporter than is out but so in the context of the article there’s still RPK. When is he coming out? How about the rest of them?
The three who were arrested recently by the force of ISA have in no way threatened the security of the nation. Therefore, it is a grave sin to hold them under detention any longer!
With so muchh going on the last couple of weeks, there has been an influx of many fresh articles. Take your time and slowly work through them , starting with the ones that grab your attention.
Commentary
Joining the Dustbin of Dictatorship By Bob Teoh
“History tells us that whenever Umno, the dominant party in the ruling Barisan Nasional coalition, is crippled by infighting and money politics, the ISA is brought out of the awesome arsenal of dictatorial laws to browbeat dissenting voices into silence as a diversion. In 1987, it was “Operation Lallang.” Can we expect a re-run? It has already begun.”
Read the article…
Commentary
“September 16:” Seize the Moment! by Bernie Chow
“It is time we stand up to be counted and not hedge and hide under all sorts of ‘moral’ and ‘righteous’ reasons. We are living in unprecedented times and we deserve the government that we get or want to have. The country cannot run on auto pilot any longer. The serious business of governance and righting the wrongs has to begin. So seize the moment and support change!”
Read the article…
Commentary
How will we respond to “September 16?” by Jeremiah Liang
“Hamlet’s philosophical question “To be or not to be” can be wisely settled by allowing the Holy Spirit to dwell in us enabling us to be Christ-like in all his living fullness. Then, we need not choose whether to remain as our petty selves or be completely a pawn of circumstance. ”
Read the article…
Commentary
Race Based Policies and Its Effects In Malaysia By Tricia Yeoh
“Those were the days”, many in their late fifties and sixties recall of their younger years when races intermingled freely and ethnic backgrounds were not divisive in nature. They reminisce of a time when race was not an element one thought of when meeting another. Today, studies have shown increasing racial polarisation, a worrying trend taking place especially amongst the younger generation. This begs the question of what it was that fundamentally changed the entire workings of society over a period of forty years. This change would have a permanent and deep-rooted effect on society.
Read the article…
Reflection
The Discipline of Waiting by Alice Nah
“God is kind – He rewards those who wait upon Him. He shows us that He is faithful and worthy of trust. The cyclical experience of waiting and reward, waiting and reward, deepens our relationship with Him. It shows us His grace and mercy, His steadiness in the midst of storms. He demonstrates how He always fulfills the promises He makes, even if they take what seem to be an interminably long time.”
Read the article…
Reflection
15 COMPANIONS ON THE JOURNEY By Koichi Ohtawa
“Since the Triune God lives in the fellowship of Father, Son and Holy Spirit, when we receive spiritual life in our relationship with God, we also come alive in our relationships with friends. And in our relationships with our friends, we come to know God more intimately. ”
Read the article…
Reflection
I Shop Therefore I Am: Consumerism and Its Impact on Christian Life and Ministry By Sivin Kit
“While seeking to be relevant is arguably part of the missionary posture of the church to those living in a non-Christian or even post-Christian environment, one wonders if what started off initially as a sincere attempt to build bridges to the world has been overtaken by a consumer-centred marketing posture, particularly as we appropriate uncritically the tools of marketing and management?”
Read the article…
Community
Petition to Free Raja Petra Kamarudin, Teresa Kok and Others Held Under the Internal Security Act by TK Tan
“Tun Dr Mahathir Mohamed, the former Prime Minister of Malaysia, said that there is no justification for the arrest of bloggers Raja Petra Kamarudin (ISA) and Syed Azidi Syed Abdul Aziz, better known as Kickdefella (Sedition Act), and Seputeh MP Teresa Kok (ISA). Senator Datuk Zaid Ibrahim, the de facto Law Minister of Malaysia, has quit his position saying the recent arrests under the Internal Security Act was the “last straw”. Religious leaders from different faiths have condemned the arrests. The Bar Council is holding an EGM to express their dismay over the abuse of ISA. Last, but not least, many members of the Pakatan Rakyat have also called for the release of not only these ISA detainees but also all ISA detainees.”
Read the article…
Citizenship
My Malaysia Day by Sivin Kit
“I chose to go to the Malaysia Day Celebrations at the Kelana Jaya Stadium. There were many Christians who sat and stood with fellow Malaysians of all races and religions. Church members told me how singing the “Negaraku” at the closing brought tears to their eyes.”
Read the article…
Citizenship
WHAT IT TAKES TO TURN THE NATIONAL AGENDA AROUND by Goh Keat Peng
“This desirable change for the nation is not about dates. It is not about when it will happen. It is about how it will happen. It can and will happen when this formula is accomplished: 40 conscientised MPs + millions of conscientised ordinary Malaysians must come together and take their stand and make their stand count.”
Read the article…
Citizenship
Corporate Citizenship and Our Social Responsibility by STEVE OH
“We do not need to be invited before we act. No one asked Jesus to do what he did. In fact even his own mother and siblings thought he was crazy and tried to stop him. Our initiative must be Holy Spirit inspired. Paul talks about our acts prompted by our faith. Our discipleship must be influenced by our understanding that God made us “salt of the earth” and we have a corporate and individual responsibility to influence society for good.”
Read the article…