DOCSLIB.ORG

233 Comments

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
233 Comments SOUND BITES Chedet.co.cc JuJuJuneJu ne 1010,, 2009 By Tun Dr. Mahathir Mohamad DISHONOURING UMNO 1. Why is it that when I defend UMNO or the Malays I am labelled a racist but not when others speak up for Chin Peng? 2. If speaking up for the Malays is considered racist then are the Malays to be denied their right to speak for themselves? 3. Liberalism is fine but it should not benefit only certain people and not others. By definition not benefiting certain people contradicts the very concept of liberalism. 4. I really don’t think openly slugging it out on racial issues in Malaysia is healthy. But if that is what Malaysians want then they should be prepared to slug and be slugged. SISTERS IN ISLAM 1. I am saddened that PAS should suggest banning Sisters in Islam. 2. I don’t always agree with the views of the SIS. But they have not negated Islam. In most instances they cite verses of the Quran and Hadith to support their views. If we don’t agree then give the reasons why we don’t agree. But to resort to banning is draconian. 3. We can imagine what a PAS Government for Malaysia would be like. 233 Comments Zulkiflee Bin Arip July 13, 2009 at 4:48 pm | Permalink Assalamu’alaikum Tun, mohon izin menghujah balas komen s.tan 9 july 12.36am.walaupun s.tan setuju “pada dasar nya” pendapat saya,dia sebenar nya kurang faham atau berpura-pura tidak tahu apa penting nya peribumi menguasai sesebuah negara itu. orang melayu tidak anti terhadap apa-apa bangsa pun.islam juga melarang keras umat nya bersikap racist.sebab didlm islam,semua manusia itu sama darjat dan yg menentukan kemuliaan seseorang adalah tahap iman nya. adapun perdebatan yg berapi-api yg anda lihat adalah sebagai tindak balas dari tuntutan-tuntutan keterlaluan oleh orang bukan-melayu yg cuba menduga kekuatan seseorang pemimpin baru.di zaman Tun,orang telah tahu Tun tak akan kalah oleh desakkan.Tun Badawi lembut,mudah kalah.pujuk boleh,desak pun boleh.lalu dia hanyut dipukul ribut yg dia nyalakan sendiri. kini zaman PM Najib,yg cuba menonjolkan dirinya sebagai tokoh sederhana,lebih matang dan praktikal hinggakan LKY sendiri datang 8 hari untuk mengukur apa yg boleh dia untung dari Malaysia di bawah PM Najib.bila PM Najib cadangkan jembatan ketiga,LKY mintak pasir.padahal jembatan adalah untuk kemudahan bersama,sedang pasir hanyalah untuk s’pura saja.ini lah contoh-contoh kaum oppurtunist.permintaan mereka takkan ada hujungnya.hanya apabila orang melayu marah-marah,hilang akal dan mengucapkan kata-kata berbau perkauman,baru lah reda seketika sesuatu isu itu.kemudian,sesuai dgn keadaan,akan dijolok sampai melatah dgn isu lain pula,yg kesemua isu-isu itu hanya membawa kesatu arah iaitu mencari atau mencipta jalan untuk menghakis kuasa politik melayu.itu lah tujuan akhir.mula-mula hapuskan DEB,kemudian MERITOKRASI,tapi tetap lah tujuan akhirnya adalah untuk mendominasi. s’pura adalah contoh.tiada kuasa politik,tiada kuasa ekonomi.mintak dijauhkan oleh Allah SWT dari terjadi seperti itu di Malaysia. bumiputera mana-mana negara sekalipun mestilah menjadi bangsa yg menguasai tanah leluhur nya.tapi islam agama suci membuka ruang untuk kita menerima bangsa asing yg walau berapa asing nya pun,selagi dia islam,dia adalah saudara yg boleh kita percaya dan jika dia berkebolehan,kita wajib mentaati nya.contoh nya adalah diri Tun sendiri.apabila telah sama-sama islam,bangsa sudah tidak bererti lagi sebab islam itu universal.apabila sudah sama-sama mengaku bumi ini milik Allah,sudah tak timbul lagi soal siapa pendatang,siapa peribumi.tiada syak-wasangka,tiada phobia sesama seagama. tapi jgn salah anggap yg kami meremehkan agama-bangsa lain.kami perlu menjaga kepentingan kami dulu.Encik S.Tan,pandanglah disekeliling anda diserata dunia bagaimana umat islam dianggap musuh,teroris dan sebagainya.di Eropah,pakai jilbab pun salah padahal itu adalah perkara wajib bagi wanita kami.di s’pura anak-anak kami dilarang memakai tudung ke sekolah padahal sejak zaman British lagi hingga awal merdeka,tudung dan songkok adalah identiti anak-anak islam.tapi apabila diambil alih oleh LKY,itu pun di hapuskan.demi memelihara agama kami,boleh kah kami percaya kpd orang asing lagi,Encik S.Tan? padahal dlm urutan keperluan hidup,agama adalah terpenting dan pertama bagi kami.sebab itu,kelantangan orang melayu mempertahankan hak nya,biarpun agak kasar,tidak boleh dianggap racist.ia adalah penakatan atau,survival,kami.kita tak mahu didiskriminasi seperti di amerika dan eropah dan tak mahu jadi minoriti di negara sendiri seperti di s’pura,yg dengar kabar nya ada sejuta pekerja asing yg diimport dari china. terimakasih Tun.saya berharap ruang blog Tun ini lebih berjaya membuka mata dan minda orang melayu-islam akan tanggung-jawap dan hak nya terhadap malaysia. Sukdershan's Gravatar Sukdershan July 12, 2009 at 10:03 pm | Permalink Saudara Zulkiflee Bin Arip I find your comments pathetic and devoid of common sense. Sukdershan's Gravatar Sukdershan July 12, 2009 at 8:47 pm | Permalink Wahai hisham1, You DO NOT have the right to ask people to leave this country, just because they have their own opinions. How would you feel if you are booted out of this country, for the same reasons that you are asking others to leave. When and where did you get this right from, my dear Sir? S..Tan's Gravatar S..Tan July 9, 2009 at 12:36 am | Permalink Dear Tun, salam mesra harap sihat sejahtera. Minta izin membalas sikit pengirim dibawah ini…. Sdr ‘Zulkiflee Bin Arip’ on July 7, 2009 10:41 AM ………..SETUJU PADA DASAR Ingin dijelaskan saya tak bantah tujuan perjuangan sdr pada dasarnya. Cuma caranya tak baik. Memang penyerapan terbaik, tapi pandang cara ajaran agama, percampuran dulu baru sampai penyerapan. Agama diperkenalkan pada orang dulu bukan dipaksa terus. Bahasa, budaya pun sama. Sejarah pendatang Filipina, Indon,Thailand tak sama M’sia dari segi jumlah, peratus pribumi, dibawa masuk (oleh British) dgn datang sendiri (lain negara), tuan bertukar (dulu British) dan tempoh masa. M’sia baru 50thn (dibawah Melayu) banding mrk dah beratus thn. Penyerapan akan berlaku semula jadi, cuma makan masa tak makan paksa. …………WASPADA Buruk sangka, syak, sangsi terhadap orang semata mata krn budaya, bahasa, agama pun tak betul. Mrk pun makhluk Tuhan. Waspadalah pada niat yg tak baik tapi jgn menilai dari tutur, pakaian, cara sembahyang. Nilai perbuatan bukan penampilan. Don’t let your superstition become a phobia. Beraja, majmuk tidak dipertikai. Islam ikut janji perlembagaan pun tak jadi soal. Zulkiflee Bin Arip's Gravatar Zulkiflee Bin Arip July 7, 2009 at 10:41 am | Permalink Assalamu’alaikum Tun mohon izin mengulas komen s.tan 5 july 1.12am. saya kagum dgn semangat s.tan yg terus-menerus menghujah dan mempertahankan hujah-hujah nya dgn logika yg dia cipta sendiri tanpa perlu mengambil kira kaedah yg telah diguna-pakai dunia sejak zaman-berzaman ia-itu penduduk peribumi adalah pemilik dan pendatang adalah penumpang.dan penumpang hanya di terima setara dgn peribumi hanya apabila telah melalui proses asimilisasi beberapa keturunan.erti nya ia menerima dan memakai bahasa dan budaya tanah tumpangan nya.seperti di filipina,thailand,indonesia dan negara-negara lain. penumpang atau pendatang yg masih terus mengekal dan mempertahankan identiti asli asal nya hanya lah memberi isyarat bahwa dia hanya mahu menumpang buat sementara saja dan akan pulang atau keluar sesudah beberapa generasi.sebab peribumi rata-rata hanya menerima buat sementara perlakuan orang asing menjaja adat resam nya dalam jumlah kecil.kalau jumlah itu sudah sampai 23%,itu sudah sangat patut untuk mengundang risau.bumi boleh bertukar tuan dlm sekelip mata. mengambil s’pura,amerika dan australia sebagai contoh hanyalah sekadar silap mata menegak benang basah.amerika dan australia,selain jauh,adalah jauh berbeza dgn tanah melayu.kedua-dua negara itu adalah sangat luas,lebih luas dari seluruh nusantara,peribumi nya amat sedikit.selain tamadun Incha dan Maya,tidak banyak yg diketahui tentang amerika.begitu juga dgn australia.tidak salah kalau bangsa eropah atau sesiapa saja yg berasa kesempitan bumi nya meneroka atau berhijrah kesana.tapi jgn samakan dgn tanah melayu yg telah jelas dan terang siapa tuan nya. s’pura pula adalah kes istimewa dimana semua nya berjalan songsang.orang pendatang menjadi majoriti,bangsa peribumi jadi minoriti.entah bila berubah kuantiti,tak pula kita tahu dgn pasti.padahal s’pura itu pernah dipayungi raja,dari sang nila utama sampailah kezaman Yg DiPertuan Negara pertama dan terakhir Almarhum Yusof Ishak.erti nya s’pura itu telah ada identiti sebagai sebahagian dari bumi melayu lagi islam.dan kita kehilangan nya bukanlah kerana kalah perang sebalik nya kerana termakan kata manis,janji dusta dan propaganda kaum yg tujuan utama nya hanya lah untuk mendominasi kita.dan dominasi itu tidak akan berhenti.cengkaman nya diperkemas,perketat dan diperluas sentiasa. sebab itu hari ini kita perlu berhati-hati terhadap sebarang bunyi yg keluar dari terompet-terompet propaganda yg mengajak kpd persamaan hak.satu kali kita bersetuju,seumur hidup kita tertipu.contoh mengajar begitu,kita ikut saja.jadi tak lah kita bersikap perkauman,sebaliknya nasionalistik untuk mempertahankan malaysia pada kedudukkan nya hari ini,iatu Islam-Beraja-Majmuk.i am not racist,i am just superstious(due to history).thank u Sir for providing us a platform to voiced our concerns. S..Tan's Gravatar S..Tan July 5, 2009 at 1:12 am | Permalink Dear Tun, salam sejahtera harap sihat sentiasa. Minta izin menyahut seorang pengulas disini krn menyambut jawapannya…. Terima kasih pada jawapan Zulkiflee Bin Arip on July 1, 2009 9:49 PM. Saya sambut jawapan yg lebih matang. ……………….HOW TO SKIN A CAT Tulisan kali ini lebih baik, tepat dan tegas tanpa menghina kasar bangsa dan agama.
Load more

Recommended publications
  • CRONYISM and the NEP Chedet.Co.Cc August 06, 2008 by Dr
    CRONYISM AND THE NEP Chedet.co.cc August 06, 2008 by Dr. Mahathir Mohamad 1. When the New Economic Policy began to show some results in the early eighties, the Western Press and local opponents of the Government began to talk about cronyism. Whoever succeeded in a developing country like Malaysia, did so because they were the chosen favourites of the Government, particularly the head of the Government. 2. I came in for virulent attacks because some Malays actually did well in business. They were all labelled my cronies whether they were indeed my cronies or not. Anyone who succeeded was immediately defined as my crony. 3. Many close friends, relatives and members of my family who failed in business would not be called cronies. 4. It is not the actual relation or association with the leader that qualifies one to be the crony of the Prime Minister. It is the success of the individual. Failures, no matter how close they may be to the Prime Minister would not be called cronies. 5. This left me in a quandary. As head of the Government I had to ensure the success of the NEP objective of reducing the disparities between the bumiputeras and the non-bumis. This reduction must be achieved at all levels, not excluding the rich and the very rich. It wouldn't do to have parity among the low income and middle income only, while big businesses are all in the hands of the non-Bumiputera millionaires. 6. While most Bumiputeras who were given shares and opportunities to do business abused these opportunities, a few tried seriously and some of them succeeded.
    [Show full text]
  • 1 Christopher Rodney Yeoh the Pluralism Project
    Christopher Rodney Yeoh The Pluralism Project Research Report “In these past years of nation-building, we have not become less Malay, less Indian, or less Chinese but we have all become more Malaysian” (Ling Liong Sik, Malaysian Chinese Association, Secretary-General’s Report 1993:9) Malaysia, Truly Asia? Religious Pluralism in Malaysia The slogan “Malaysia, Truly Asia” is commonly heard across the world as part of a large and expensive advertising campaign sponsored by the Malaysian government. It is an attempt to attract foreign visitors to this country of 22 million people which boasts of a highly diverse ethnic and religious composition (Embong 2001, p.59).1 51 percent of the population is Malay, all of whom are Muslim.2 Chinese make up 26 percent of the population; most of whom are Buddhists combining Taoist and Confucian practices while a small number identify as Christian. Indians comprise 7 percent of the population of whom most are Hindu with a small minority of Sikhs, Muslims and Christians. Various ethnic groups, such as different indigenous groups mostly situated in the Borneo region, and Eurasians and migrant workers, most of whom are Indonesians, make up the remaining 16 percent of the population (Peletz 2005, p.243). 1 The campaign has been a tremendous success in terms of its wide coverage and response. Billboards promoting tourism in Malaysia can be seen in soccer stadiums in England, and on highways in Australia and the United Kingdom. The campaign also uses the newspaper and the television to promote tourism. This advertising drive prompted The Hindustan Times, one of India’s largest newspapers to write, “"Malaysia is all set to cash in on its multi-ethnic culture by featuring several Muslim, Hindu, Christian, Sikh and Buddhist houses of worship as the country's premier 'spiritual tourism' destinations” (Press Trust of India 2006).
    [Show full text]
  • Perbahathan Parlimen Dewan Ra'ayat Yang Kedua
    Jilid V Hari Khamis No. 14 17hb Oktober, 1968 PERBAHATHAN PARLIMEN DEWAN RA'AYAT YANG KEDUA PENGGAL KELIMA PENYATA RASMI KANDONGAN-NYA USUL2: Philippines' Claim to Sabah—Declaration of Philippines Legislation Annexing Sabah as Null and Void [Ruangan 2577] Anggaran Pembangunan Sementara Tahun 1969 (Kertas Perentah Bil. 46 Tahun 1968) [Ruangan 2629] Undang2 Kastam (Tarif Bersama Malaysia), 1966— Perentah Kastam (Tarif Bersama Malaysia) (Pindaan) (No. 19), 1968 [Ruangan 2630] Perentah Kastam (Tarif Bersama Malaysia) (Lanjutan kapada Pulau Pinang) (Pindaan) (No. 17), 1968 [Ruangan 2631] Perentah Kastam (Tarif Bersama Malaysia) (Lanjutan kapada Pulau Pinang) (Pindaan) (No. 16), 1968 [Ruangan 2635] Perentah Kastam (Tarif Bersama Malaysia) (Pindaan) (No. 20), 1968 [Ruangan 2646] Perentah Kastam (Tarif Bersama Malaysia) (Lanjutan kapada Pulau Pinang) (Pindaan) (No. 18), 1968 [Ruangan 2647] Undang2 Kastam, 1967— Perentah Chukai Kastam (Pulau Pinang) (Pindaan) (No. 8), 1968 [Ruangan 2636] RANG UNDANG2: The Pensions (Amendment) Bill [Ruangan 2647] Rang Undang2 Kumpulan Wang Yang di-Satukan (Perbelanjaan Pendahuluan) [Ruangan 2655] Rang Undang2 Penyemakan Undang2 [Ruangan 2657] The Interpretation (Amendment) Bill [Ruangan 2660] Rang Undang2 (Perbadanan) Persekutuan Budak2 Pengakap Malaysia [Ruangan 2663] PENANGGOHAN SINE DIE (USUL) [Ruangan 2666] DI-CHETAK DI-JABATAN CHETAK KERAJAAN OLEH THOR BENG CHONG, A.M.N., PENCHETAK KERAJAAN KUALA LUMPUR 1969 MALAYSIA DEWAN RA'AYAT YANG KEDUA PENGGAL YANG KELIMA Penyata Rasmi Hari Khamis, 17hb Oktober. 1968 Persidangan bermula pada pukul 10 pagi YANG HADHIR: Yang Berhormat Tuan Yang di-Pertua, DATO' CHIK MOHAMED YUSUF BIN SHEIKH ABDUL RAHMAN, S.P.M.P., J.P., Dato' Bendahara, Perak. Perdana Menteri dan Menteri Hal Ehwal Luar Negeri, Y.T.M.
    [Show full text]
  • Islam and Human Rights in a Culturally-Embedded Malaysia
    Jurnal Pengajian Umum Bil. 6 1 Islam and Human Rights in a Culturally-Embedded Malaysia SHAMSUL AMRI BAHARUDDIN ABSTRAK Perbahasan tentang Hak Asasi Manusia di Malaysia amat menarik memandangkan rakyat Malaysia merangkumi pelbagai etnik yang masing- masing mempunyai budaya tersendiri di samping nilai-nilai sejagat yang dikongsi bersama. Kesan-kesan budaya penjajah dan amalan keagamaan seperti Hindu, Buddha dan Islam juga sedikit sebanyak telah mencorakkan pelbagai interaksi dan gaya hidup setiap kaum. Dalam makalah ini penulis menganalisis rasional perbahasan di antara Islam dengan persoalan Hak Asasi yang berkaitan dengan orang Melayu khususnya dengan mengambil kira realiti latar belakang budaya kepelbagaian etnik rakyat Malaysia. INTRODUCTION The US- or Europe-based world media, often being the self-appointed, political and moral judge of postcolonial societies’ ruling elites, have played a major role, in the last three decades, in portraying and reinforcing the ‘authoritarian’ image of mostly non-Western leaders, some justified while others were actually backed by Western-based interests. This has been done through a construction as well as the peddling of news and images of all sorts, in packages of 60 seconds, in the form of ‘world news’.1 Reactions of these non-Western leaders against such a charge are often simplistic and equally emotive. The most recent target of both the Western mass media, indeed governments, has been the Muslim majority countries, in particular, after the tragic 9/11 event that took place in the USA. Charges that these countries are harboring terrorists, encouraging terrorism or involved in grave abuse of human rights have been plenty that, in turn, brought about equally negative responses from the countries being so charged, some from the Middle East and others from the African and Asian regions.
    [Show full text]
  • The Sociology of Shari'a: Case Studies from Around the World
    Boundaries of Religious Freedom: Regulating Religion in Diverse Societies 1 Adam Possamai James T. Richardson Bryan S. Turner Editors The Sociology of Shari’a: Case Studies from around the World Boundaries of Religious Freedom: Regulating Religion in Diverse Societies Volume 1 Series Editors Lori G. Beaman, University of Ottawa, ON, Canada Anna Halafoff, Deakin University, Vic, Australia Lene Kühle, Aarhus Universitet, Denmark Processes of globalization have resulted in increasingly culturally and religiously diverse societies. In addition, religion is occupying a more prominent place in the public sphere at the turn of the 21st Century, despite predictions of religious decline. The rise in religious diversity, and in the salience of religious identity, is posing both challenges and opportunities pertaining to issues of governance. Indeed, a series of tensions have arisen between state and religious actors regarding a variety of matters including burial rites, religious education and gender equality. Many of these debates have focused on the need for, and limits of, religious freedom especially in situations where certain religious practices risk impinging upon the freedom of others. Moreover, different responses to religious pluralism are often informed by the relationship between religion and state in each society. Due to the changing nature of societies, most have needed to defi ne, or redefi ne, the boundaries of religious freedom refl ected in laws, policies and the design and use of public spaces. These boundaries, however, continue to be contested, debated and reviewed, at local, national and global levels of governance. All books published in this Series have been fully peer-reviewed before fi nal acceptance.
    [Show full text]
  • Perbahathan Parlimen Dewan Ra'ayat Yang Kedua
    Jilid v Selasa No. 12 15hb Oktober, 1968 PERBAHATHAN PARLIMEN DEWAN RA'AYAT YANG KEDUA PENGGAL KELIMA PENYATA RASMI KANDONGAN-NYA PEMASHHORAN2 OLEH TUAN YANG DI-PERTUA: Perutusan daripada Dewan Negara [Ruangan 2365] Memperkenankan Rang Undang2 [Ruangan 2367] Kematian Yang Berhormat Tuan Haji Abdullah bin Haji Mohd. Salleh (Ahli Bagi Segamat Utara) [Ruangan 2368] RANG UNDANG2 DI-BA WA KA-DALAM MESHUA­ RAT [Ruangan 2368] USUL: Philippines' Claim to Sabah-Declaration of Philippines Legislation Annexing Sabah as Null and Void [Ruangan 2369] DI·CHETAK DI-IABATAN CHETAK KERAJAAN OLEH THOR BENG CHONG, A.M.N., PENCHETAK KERA1AAN KUALA LUMPUR 1969 MALAYSIA DEWAN RA'AYAT YANG KEDUA PENGGAL YANG KELIMA Penyata Rasmi Hari Selasa, 15hb Oktober, 1968 Persidangan bermula pada pukul 10 pagi YANG HADHIR: Yang Berhormat Tuan Yang di-Pertua, DATO' CHIK MoHAMED YusUF BIN SHEIKH ABDUL RAHMAN, s.P.M.P., J.P., Dato' Bendahara, Perak. Perdana Menteri dan Menteri Hal Ehwal Luar Negeri, Y.T.M. TUNKU ABDUL RAHMAN PUTRA AL-HAJ, K.O.M. (Kuala Kedah). Timbalan Perdana Menteri, Menteri Pertahanan, Menteri Hal Ehwal Dalam Negeri dan Menteri Pembangunan Negara dan Luar Bandar, Y.A.B. TuN HAJI ABDUL RAZAK BIN DATO' HUSSAIN, S.M.N. (Pekan). Menteri Kewangan, Y.A.B. TUN TAN SIEW SIN, s.s.M., J.P. (Melaka Tengah). Menteri Kerja Raya, Pos dan Talikom, Y.A.B. TuN V. T. SAMBANTHAN, S.S.M., P.M.N. (Sungai Siput). Menteri Pengangkutan, Yang Berbahagia TAN SRI HAJI SARDON BIN HAJI JuBIR, P.M.N. (Pontian Utara). Menteri Ke'adilan, TUAN BAHAMAN BIN SAMSUDIN (Kuala Pilah).
    [Show full text]
  • Decentralization in the Philippines : Lessons from Malaysia and Nepal’S Experiences with Federalism
    DECENTRALIZATION IN THE PHILIPPINES : LESSONS FROM MALAYSIA AND NEPAL’S EXPERIENCES WITH FEDERALISM BY NIKKI SARAH V. JIMENO LLM SHORT THESIS COURSE: Constitution Building in Africa SUPERVISOR: Markus Boeckenfoerde Central European University 1051 Budapest, Nador Utca 9 Hungary CEU eTD Collection © Central European University April 2018 TABLE OF CONTENTS ABSTRACT ...............................................................................................................................iii I. INTRODUCTION ............................................................................................................ 14 II. THE CURRENT CONCEPT OF TERRITORIAL AUTONOMY IN THE PHILIPPINES AND THE PROBLEMS WITH A CENTRALIZED GOVERNMENT ... 19 2.1 History .......................................................................................................................................... 19 2.2 The 1987 Philippine Constitution and its Judicial Interpretation .......................................... 20 2.3 Issues with a Centralized System of Government .................................................................... 25 “Imperial Manila” and the Forgotten Provinces.............................................................................. 25 2.4 The Movement Towards Decentralization ................................................................................ 27 III. FEDERALISM: AN OVERVIEW ................................................................................... 29 3.1 Advantages and Disadvantages of Federalism ..................................................................
    [Show full text]
  • THE BARISAN NASIONAL Chedet.Co.Cc by Dr
    THE BARISAN NASIONAL Chedet.co.cc By Dr. Mahathir Mohamad September 12, 2008 (Versi Bahasa Malaysia di akhir artikel ini) 1. There is a tendency these days to condemn the National Front as being effete and an obstacle to the modern concepts of a free democratic Government. The miserable performance of the Barisan Nasional in the March elections is attributed by foreign observers as evidence of a wind of change, as a rejection of race-based politics of the past. 2. They believe that the Malay, Chinese and Indian voters voted for a change to a more liberal regime. 3. I have explained in a previous article that the debacle suffered by the Barisan Nasional was due to the voters' disgust with the leadership of Dato Seri Abdullah Ahmad Badawi. 4. Let us examine the course of Malaysian politics leading up to the 2008 debacle in order to appreciate what happened. For almost half a century the Alliance / Barisan Nasional Governments had had the full support of the peoples of all races. There were ups and downs but the Barisan Nasional would invariably win elections with a 2/3 majority in Parliament. Other than Kelantan, the states had always elected Barisan Nasional Governments. Sabah for a time was not with Barisan Nasional. 5. In 1999 Elections Malay support of the Barisan Nasional was eroded because of sympathy for Anwar Ibrahim. But the Chinese strongly backed the Barisan Nasional to give it its usual 2/3rd majority and opposition stalwarts like Karpal Singh and Lim Kit Siang, who had never been defeated before, lost their seats.
    [Show full text]
  • Islam and Human Rights in Practice: Perspectives Across the Ummah / Edited by Shahram Akbarzadeh & Benjamin Macqueen
    Islam and Human Rights in Practice Questions over the compatibility of Islam and human rights have become a key area of debate in the perceived tensions between ‘Islam and the West’. In many ways, discussion over the stance of Islam in relation to such factors as gender rights, religious freedom, social and political freedoms, and other related issues represents a microcosm of the broader experience of how Muslim and ‘Western’ communities interact and relate. This volume seeks to engage with the various debates surrounding Islam and human rights, in particular, challenging assumptions of a ‘standard’ or ‘essential’ Muslim perspective on human rights. Through a survey of the experiences of Muslim communities across the globe (the ummah), this volume highlights the dynamic way Muslims understand and incorporate human rights into their personal, social and political experiences. From conceptual discussions on the issues of gender rights and religious freedom, to examining Muslim communities from South East Asia, Central Asia, the Middle East and North Africa, leading global experts bring forth key insights into the way in which Muslim communities live and experience human rights. The potential for deeper engagement with this issue is critical, as it opens possibilities for more profound understanding and tolerance. Associate Professor Shahram Akbarzadeh researches the politics of Central Asia and the Middle East, political Islam and US relations with the Muslim world. He is Deputy Director of the National Centre of Excellence for Islamic Studies at the University of Melbourne. Benjamin MacQueen is a Post-Doctoral Fellow at the University of Melbourne. His research focuses on political transformation in the Middle East and conflict resolution theory and practice.
    [Show full text]