100 Days of Muhyiddin's Government Leadership

Turkish Journal of Computer and Mathematics Education Vol.12 No.2 (2021), 755- 763 Research Article 100 Days of Muhyiddin’s Government Leadership: A Manifestation of the Continuity of Paternalism Values a b c d Lutfan Jaes , Nurul Aimi Razali , Asyraf Maula Mohd Yusof and Khairul Azman Mohd Suhaimy a,b,c,d Pusat Pengajian Umum dan Kokurikulum, Universiti Tun Hussein Onn Malaysia, 86400 Parit Raja, Batu Pahat, Johor Article History: Received: 11 January 2021; Accepted: 27 February 2021; Published online: 5 April 2021 _____________________________________________________________________________________________________ Abstract: This article attempts to describe Muhyiddin in leading the Pakatan Nasional Government (PN), especially in the era of Covid-19 pandemic management. It is traced through the role of Asian Values which are believed to shape the leadership character in his administration as the 8th Prime Minister of Malaysia. The stance on values and dimensions was referred based on the highlights of past literatures which stated that Asian countries have their own set of unique ideologies. It was then developed through the observation of one hundred (100) days of Muhyiddin’s administration. Content analysis was applied as a research design aimed at identifying and then describing his significant speech text passages. The analysis looks at Paternalistic Leadership in the tendencies of “Work Ethics”, “Society”, “Power Orientation”, and “Family” value dimensions. These four dimensions are often discussed by scholars in underlying the leadership style of Asian leaders. Data encoding was performed using the ATLAS software. The results show that Muhyiddin has indeed applied paternal values in governing. He managed to incorporate these values indirectly in the local wisdom of the community by manipulating those values by adapting to current needs. Muhyiddin does so with the soothing values of paternalism while shaping the development of the country more pragmatically and effectively. In conclusion, the restoration of the local wisdom values has become a factor driving the significant progress of Malaysia’s post-PH Government continuous development. Keywords: Muhyiddin, Asian value, paternalistic leadership, local wisdom ___________________________________________________________________________ 1. Introduction Muhyiddin is the 8th Prime Minister of Malaysia who was appointed on 29th February 2020 and sworn in on 1st March 2020. It happened in a unique Malaysian political scenario when Mahathir unexpectedly resigned as the 7th Prime Minister. From then on, Muhyiddin’s political destiny changed in the blink of an eye. However, this paper does not intend to describe the chronology of his leadership transition but rather focuses on the evaluation of value elements throughout the 100 days of rule. This silent figure is seen trying to prove himself worthy of being the Prime Minister of Malaysia even though “he is not the choice of the majority of the people”. Muhyiddin strives to mobilize pragmatic actions with effective leadership values and styles in order to achieve the planned mission and vision. The mandate entrusted by the Yang DiPertuan Agong was boldly accepted, undertaken extraordinarily, and implemented effectively. Muhyiddin, in several discussions, has been debated as a leader who is less talkative, less political, and rarely criticizes his opposition. Therefore, comfortably placing himself with a high value of humility. However, Akbal (2020) in Berita Harian stated that “the kick of the political world seems to be ingrained in Muhyiddin’s blood, both from friends and opponents, thus becoming a tonic to stay focused on governing the country and not just playing politics”. His leadership as well as the government during the first 100 days was seen as brave and successful. It is especially in facing the challenges and trials of Covid-19 along with the people. It became more well-known when his leadership during this crisis was seen using the local wisdom approach. In the context of this writing, the local wisdom conveyed by its leaders tries to be extended to a tendency to lead with paternal style and values which is a principal or system governing or controlling a country, a group of workers and so on based on the relationship between a father and a son. Paternalism is a paternalistic leadership style in which strong dominance is combined with fair attention and consideration (Westwood & Chan, 1992). 2. Research Problem Muhyiddin was appointed as the 8th Prime Minister in a different atmosphere and manner than the previous Prime Minister. Although his appointment was legal in accordance with the law, the accusations of “back door government” and “not the people's choice” had to be borne in his government. In the political context, it needs a solid explanation for its political rivals and a convincing statement to all Malaysians. Adding to the challenges in his government leadership is when Malaysia and most countries in the world are hit by the Covid-19 pandemic. It has a profound effect on all economic and social activities of the country. Society panics and partially loses its job. The country’s economy seems to have stopped and some remedial actions cannot be done immediately due to the restrictions of social movements and so on. In a more personal context, Muhyiddin is also a recently cured cancer fighter and should need a lot of rest. Therefore the recipe for failure in leading was already in sight. However, that did not happen. The social, economic, and political challenges have been handled so well and calmly. He even gained international recognition, especially in dealing with pandemic. 755 Lutfan Jaes a, Nurul Aimi Razali b , Asyraf Maula Mohd Yusof c and Khairul Azman Mohd Suhaimyd As such, the leadership and development implemented by a country cannot be separated from the cultural patterns practiced by its leaders and members of society. It is related to the commitment of both parties, namely those who lead and those who are led. In this case, common sense which is the socio-cultural inherited by the society of a country defines the next form of leadership development planned. Wisdom is a philosophy related to the knowledge that is radiated through the cultural values of a society. Accordingly, local wisdom can be understood as a human effort to use his intellect to act and behave towards something, object or event in a particular space (Shafwan, 2013). In the context of this writing, the terms of values that underlie local wisdom as well as the dimensions of values to be discussed come from the Asian Value debate. Asian values are based on the belief that Asian countries have a unique set of ideologies that reflect the culture of the region and its respective history. Therefore, this article begins with the assumption that the value of local wisdom gives a distinct impact in one’s leadership if properly manipulated. This is because the main agenda of this article is to try to answer the following questions: 1. Is it true that local cultural values underpinned Muhyiddin’s leadership in the first 100 days of his rule? 2. What is the tendency of values in Muhyiddin’s government? 3. Next relate these development actions as the paternal values of a leader in leading his country? 3. Literature Review The style and character of leadership associated with the concept of culture and local wisdom in leading development is observed to be still less studied. Not to mention when it is associated to the idea of paternalistic leadership. Cultural-value variables such as values, norms, attitudes, worldviews, traditional beliefs, and more are used as guiding objects. Values are the essence of culture. It serves as a guideline, bond, measure, action, practice, perception, judgment and so on. Values are defined as beliefs that motivate a person or an institution to act according to choices based on the core values of society. Thus, value is the basic guide and confidence for an action, especially to the goal to be achieved in a certain period (Mustafa, 1994; Mohd Tap et al., 1993). In conducting this study, the writing refers to an empirical study conducted by So Young Kim (2010). The author stated that there are 4 values or dimensions that are often discussed about the values of society in Asia. These values are family values, racial and societal values, power oriented values and work ethic values. While Farh and Cheng (2000), paternalistic leadership is “a style of leadership that combines discipline, power and paternity”. Aycan (2015) stated that paternal leadership is practiced in a society that is collective and practices authority. It also refers to the relationship between leaders and followers where leaders provide care, supervision, and guidance to followers in their professional and personal lives through means of care as would a father to his child and in return expect loyalty and respect from their followers. Through this leadership style, the chief or leader will be involved in the lives of their followers as expected by a collective society. Followers assume that it shows one of the ways in which the chief or leader provides care as well as protection to his followers (Jackson, 2016). The fatherly kindness shows that the chief or leader naturally has a genuine concern for the welfare of his followers. While in return, followers express loyalty to their leaders due to the respect and appreciation that arises in them (Jackson, 2016). This leadership style is still a practice and is seen to be effective in most

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