Malay Scholars Find Fault in Malay Leaders

The United Malays National Organization (UMNO) presents itself as the guardian of Malay interests, culture and language. So what do the 1MDB and other scandals say about the fundamental problems of this long-dominant ruling party, the institutional arm of the Malay elite?

The disappearance of vast sums from the accounts of the state-backed 1MDB investment vehicle, the murder of a senior investigator, the murder by the Prime Minister’s security detail of a pregnant Mongolian translator/model and former girlfriend of Najib’s close associate, must say something about elite behavior.

They may be extreme events but by no means unique in Malaysian history over the past 40 years. What were then vast sums went down similar drains, more than one associated with Bank Bumiputra, including the murder in Hong Kong of an auditor doing his job too well. Plenty of other lesser financial scandals have emerged from specifically Malay, publicly-owned institutions supposedly created to benefit the rakyat but too often ATMs for the elite. They are mostly quickly forgiven and forgotten

Rather than looking for a contemporary or political analysis of the causes of these various scandals, it is worth casting a glance back at how some well-known Malay intellectuals in the past saw their Malay leaders. Two examples, separated by 140 years, will have to suffice.

The more recent, written in 1982, appears in Shaharuddin B Maaruf’s Concept of a Hero in Malay Society tracing the influences on the Malay elite from the epic of Hang Tuah to the later era where feudal loyalty was allied with a crass materialism. Some of the feudal traits exhibited by Hang Tuah (and by equivalents at the Javanese Majapahit court) included feats of drinking, gambling, hunting and lovemaking. Do they still dominate?

Interestingly Shaharuddin singled out not a Malaysian but the martyred Philippine nationalist Jose Rizal and General Sudirman, Indonesia’s military leader in the war of independence, as the wider modern Malay world’s leaders as selfless, determined and principled. In contrast, he quoted the principal agent of British imperialism on the peninsula, Frank Swettenham, on the eagerness of the Malay rulers to accept British overlordship in return for position and income.

Shaharuddin himself echoed other post-independence critics of the elite such as Syed Hussein Alatas, the Malay academician turned politician who became vice-chancellor of the University of Malaya and a founder of Gerakan, a multi-ethnic, reformist party. Alatas wrote the Foreword to Shaharuddin’s book.

They both noted the conflict between the feudal values of the elite, seen in their devotion to hierarchy, show and dynasty, and the Islam it professed. Instead of acknowledging that Islam’s strength lay in the diversity of interpretation of the Koran, it insisted on a single one laid down by an intellectually bereft elite, more interested in the furtherance of narrow Malay racial interests than in religion. Personal loyalty to a leader also trumped laws and principles.

There was, wrote Shaharuddin “no genuine interest on the part of the Malay elite to foster the intellectual, humanitarian and scientific aspects of Islam … but only to organize Koran reading competitions” – a stark contrast to the days when Islam was at the forefront of intellectual and scientific advance.

Reading about the shopping sprees of Najib’s wife Rosmah Mansor, of the spending of huge sums to join the celebrity crowd in New York, mansions in California, Hollywood movies and high-priced western paintings suggests that elite behavior has got even worse since Shaharuddin wrote more than a generation ago: “The spirit of indulgence leads it [the elite] to imitate the negative aspects of western culture while the scientific and intellectual tradition is discarded… Being indulgent and imitative, the Malay elite always seeks to identify itself with its western counterpart.”

Nor was it just a problem of aping western ways. Another was the desire to be grandiose and showy. “They spend lavishly on buildings, cars, official functions and other expenditures for prestige.”

Worse still, “celebrity worship is widespread in Malay society” – as if foretelling the elite urge to be seen in the company of such trashy western celebrities as Paris Hilton.

Shaharuddin’s criticisms were however mild compared with those of Abdullah bin Abdul Kadir 1796-1854) also known as Munshi Abdullah. He was a Melaka-born translator and teacher who worked for the British, notably with Stamford Raffles at the time of the British takeover of Singapore. Abdullah was not a traitor to the Malays but one so appalled by the condition of the Malay states that he saw cooperation with the British as a way of improving the lot of the Malays through economic progress, the end of internecine conflict and the spread of education and knowledge.

An 1838 work following a visit to Kelantan, Kisah Pelayaran Abdullah ke Kelantan, had polite advice for Malay rulers. But his better known autobiographical work Hikayat Abdullah written in the 1840s was more scathing in its views of the monarchs.

“It is no light tyranny that has been exercised by the Malay rulers, apart from a few who were good. Women and children who caught their fancy have been abducted by force as though they were taking chickens, with no sort of fear of Allah and regard for his creatures. They have often murdered men whose offences in no way merited death. They have plundered the property of other men, killing the owners or dragging them off into captivity. If they owe money they refuse to pay it. They are very fond of gambling, cock-fighting, opium-eating and keeping a host of slaves. …There are many other disgraceful practices which I feel too ashamed to mention in this book. They keep young girls, sometimes more than a hundred, as concubines in the palace. They have relations with a girl once or twice then for the rest of her life she cannot marry another man...

“Was there not a time when half the world was under Malay dominion and rule? There are many books and records which tell of the rulers of olden times, how great and powerful they were, so rich and full of wisdom. Why have their lands been despoiled by Allah ere now and passed into foreign bondage.

…Even in my own time there have been several Malay principalities which have come to ruin. Some have reverted to jungle where the elephant and tiger roam, because of the cruel injustices of their rulers and chiefs; not merely distant places but, for example, Selangor, Perak, Kedah as well as Padang, Muar, Batu Pahat and Kesang and many others like them. Once they were rich and flourishing states with a large population. Now they are states only in name. …

“Many are the places and lands which have been destroyed by the depredations of the young scions of the ruling house whose rapacious hands can no longer be tolerated by the people. Other races, the English, the Indians, the Arabs, the Chinese do not conduct themselves in the manner I have described. Only the Malays. Among all the other races the ruler’s children are expected to be well educated and very intelligent… If the Malay ruler do not keep their own children under control, how can they themselves exercise authority over the people? As it is under Malay rule ordinary people cannot lift up their heads and enjoy themselves… Another failing commonly found among Malays is their inability to change or modernise their idea or to produce anything new. They utterly refuse to abandon superstitions of the past…”

And so on. Abdullah used many more pages to denounce the rulers and attitudes of the Malay rulers and state of society of his time.

There seems a continuous theme from the 1820s until today. It might be argued that both Abdullah and Alatas were not really Malays. Abdullah was of Tamil Muslim origin, Alatas of Yemeni ancestry and born in Bogor. But the notion of a pure Malay race is a fiction to which the ancestries of Prime Ministers Tunku Abdul Rahman, Hussein Onn and Mahathir Mohamed attest. No one doubted the mastery of Malay language and culture possessed by Abdullah and Alatas, nor their standing as modernist Muslims with enquiring minds. Are there any such figures in Malaysia today?

(Translation of Hikayat Abdullah by A.H. Hill. Concept of a Hero in Malay Society by Shaharuddin b. Maaruf, Eastern Universities Press, 1984)