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Islam’s doctor is in…

Dear Dr Rais Hussin:

 

I wished deep inside that having a prayer room a few meters from my desk at work would suddenly make me a better Muslim, but it didn’t, and I’ve never prayed.

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I read about Muslim porn star Nadia Ali and how she prays two to three times a day between shoots. She’s better at this religion than I am.

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When I turned 14, instead of falling in love with a kaffir, I did worse: I fell in love with a Sunni.

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God hates divorce, if we were going to be good Muslims, we’d find a way to make it work. In the two years we were together I almost killed myself three times.

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The Ramadan rules are clear: no food, water, smoking or sex… (but) a nice consensual blow job outside of marriage. Does it ruin your fast if you swallow? 

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So Many Muslim Rules to Break

My new workplace has a nice gay priest. When I started working there he changed the Christian worship room to be an all-faith room. He set up a prayer mat he got from IKEA. Put a sticker on the wall pointing to the qiblah. Smiled ear to ear when he told me about it. I said, “Thank you, I finally have a place to pray.” He said it was his absolute pleasure. Least we can do in this world, everyone is welcome here, all of that. I wished deep inside that having a prayer room a few meters from my desk at work would suddenly make me a better Muslim, but it didn’t, and I’ve never prayed.

I read about Muslim porn star Nadia Ali and how she prays two to three times a day between shoots. She’s better at this religion than I am.

In the New York Times piece “How to Be a Hoejabi,” Romaissaa Benzizoune talks about Western perceptions of Muslim Pakistani porn stars. For the West, they are a symbol of liberation: Break that mold, have all the sex you want, don’t be told what to do, you’re not your father’s property and you’re certainly not your husband’s either.

When I talk to my white friends they don’t understand why I hadn’t had sex already; if I’m in love, if I trust him, if I’m happy, if I want it, why don’t I do it?

In Iraq we say you can tell everything about a book from its title. So you become conscious of your title, of your cover. You care about how other people perceive you because they’d love to scrutinize your behavior, presume your motives, pick out the ways you’ve tainted your family’s name, compare you to their kids and how they’d never be as bad as you. Be good and try not to give them any material. What are you wearing outside the house? Will people like it, will they hate it, will they hate you, will they take your outfit to their gatherings after Friday prayer and dissect the fabrics on your skin? Your shoes were red, like a prostitute.

I haven’t inherited my parents’ commitment to religion, nor their hyper-awareness of their public image, nor their deep-rooted sense of belonging to the tradition. But I did inherit the discretion and the shame that come with being a sinner. If you’re going to be a harami, at least be a harami in secret. Don’t be open about your sin like it’s a normal thing to do. Don’t be a bad role model. Don’t sabotage the young kids who look up to you. Don’t make sin so accessible. At least acknowledge that it’s wrong, that it’s a crime, and if you must commit a crime, don’t celebrate it.

I feel like kissing someone today.
I go out on a date.
I get a kiss.
Tastes like the long ribbons of lychee candy we just bought at the carnival.
We go sit at a bench and I’m cold.
I put my legs on his and my lips on his.
We kiss, feels nice, tastes good.
Let’s do that again.
Keep going, let’s see where we stop.

I don’t have an explanation for why we draw the line wherever we do. Like that meme about Muslim kids committing every sin under the sun except eating pork. We’ll do it all: we’ll break our fast, we’ll have the sex, we’ll do the drugs, we’ll eat that steak, we’ll go to the club and we’ll drink the beer and we’ll smoke that cigarette and that weed, but don’t you get that pork anywhere near us. Do you want us to go to hell?

When Romaissaa published that article, some Muslims got angry. One man tweeted that if you raise your daughter amongst kaffirs, or infidels, then of course she’ll write a think piece about wanting to have sex with a kaffir.

When we left Iraq in the 90s, we went to Dubai. It wasn’t an easy time. Dubai lacked minimum wage laws, free health care, free education or social security, so for a few years, my family was poor as a mosque mouse. We watched our friends lead better lives than us as they transitioned from Baghdad, to Dubai, to Europe. Back then, the trip to Europe was relatively easy. Most of our friends didn’t have to swim to the mainland from small Greek islands, or walk across the Turkish borders, or hide in the backs of cattle trucks. Most of our friends applied as migrants, got visas, got on a plane and became Swedish citizens within three years. But Baba refused to apply no matter how broke we got, no matter how much hostility Dubai was developing towards us. To Baba, Sweden wasn’t worth it. He’d never let his girls grow up among the kaffirs. When he was awarded a full scholarship to MIT, he turned it down so that the kaffir lifestyle wouldn’t get the best of us. Our community was full of good Iraqi Shia Muslims who never turned their backs on their religion, ones who protected their women and segregated their places of worship and never missed a Friday prayer.

So you can imagine his disappointment when I turned 14 and he learned that instead of falling in love with a kaffir, I did worse: I fell in love with a Sunni.

There’s an ancient hadith in Islam that if you can afford to get married you really should, and if you can’t, you should practice fasting and abstinence. I couldn’t fast for that long and I never wanted to abstain, so I followed the hadith and I got married. We were technically perfect for each other. Two Shia Iraqis, not too liberal, not too conservative, kind, young, educated, from loving families who supported us all they could. If we were to fail against all these odds, despite doing everything as God wanted, something must really be wrong with us. So we tried our hardest not to fail, even when the more we learned about each other the more disappointed we became, even when we disagreed on the fundamentals of how to live our lives, what to wear, where to live, the politics, the ideologies. We slowly found out we couldn’t be any more different from one another, but God hates divorce and if we were going to be good Muslims, we’d find a way to make it work.

In the two years we were together I almost killed myself three times. I don’t know if my husband had it that bad too. After a certain stage, it felt like we only communicated via the sounds our phones made when we banged them against the walls, or the vases we tossed across the room in the midst of our nervous breakdowns—angry, hurt, alone, desperate for each other’s love even when neither of us had any to offer. …

The Ramadan rules are clear: no food, water, smoking or sex. None of these entering your system, otherwise you have to make up for it in various, arduous ways. Lying, cheating, stealing are haram year-round so there’s no case against them that’s specific to Ramadan and they don’t break your fast. I think of other things that are haram year-round, like maybe a nice consensual blow job outside of marriage. Does it ruin your fast if you swallow? Asking for a friend. If you don’t swallow, is it the equivalent of putting a pen in your mouth when you’re drowning in your thoughts at work, except that pen is a dick and you’re not at work and you’re not drowning in your thoughts, but in someone else’s bed?

What would Nadia Ali do?….

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China has no quarrel — not for hundreds of years — with ‘Malays’ nor Malacca nor Malaya nor Malaysia. But, if Mahathir Mohamad, like he had since 50, 60 years ago made enmity between local Chinese and ‘Malays’, want to include the People’s Republic of China today as enemies of ‘Malays’ then we, China, will oblige him.

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The two articles below appeared in CPI Asia eight years ago, 2010 February, in rebuttal to that mamak Kutty named Mahathir Mohamad who said inter alia, “one million outsiders were given citizenships during Independence.”

At the recent so-called ‘bumi’ congress — ‘bumi’ when its organizer Pribumi (PPBM) meant Malaiyoo — the Kutty recycled the same remarks, this time accusing China of wanting to flood Malaysia with 3 million Chinese, ostensibly to dispossess the Malays, put them out of business then push them into the jungle. Among which is, he has said, the Chinese strategy to buy properties in Forest City.

There has been no greater personification of a country’s division other than that piece of mamak. For their own sake, ‘Malays’, and the local Chinese, too, must now take sides. This has gone on for far too long and we, China, have been very, very, very patient, putting up with the man’s insinuations, insults and slanders.

It’s now gone beyond domestic politics.

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The Outsiders

by Lim Teck Ghee

Dr Mahathir Mohamad has recently been giving distorted history lessons on minority populations. To top these rants, he even sounded almost regretful when he opined that the Holocaust had ostensibly “failed” in its ‘Final Solution’ to reduce the ‘Jewish problem’ beyond the six million loss of life.

On January 28 in his reflections on Malaysian minorities, he claimed in the same regretful tone that “one million outsiders were given citizenships during Independence.

Based on the Malaya 1947 census, 2.2 million of the population were Malays born in Malaya. Aside from Malays, this census also classed those of aboriginal and Indonesian ethnicities as ‘Malaysian’.

Does Mahathir simply consider those not born in Malaya to be “outsiders”. Among the ‘Malaysians’ counted in 1947 were 187,755 Javanese born in Java, 62,356 Bandjarese born in Borneo and another 20,429 Boyanese born in Sumatera. The Minangkabau, Bugis and other ethnicities born in other Indonesian islands made up roughly 35,000 persons.

So how does Mahahir define “outsiders”? Consider the first comprehensive census taken in British Malaya in 1911 when the total population was enumerated to be about 2.65 million. Of this number, 46.8 percent were classed as Malay, 34.7 percent Chinese, 10.1 percent Indian, and the rest ‘Malaysians’ (aboriginal) and ‘others’.

What then does he make of the near 35 percent Chinese and 10 percent Indian who were already on this land 100 years ago in 1911? Or of those of Peranakan descent in the Straits Settlements who can trace their ancestry back generations – many to as long ago as between 200 and 500 years? Or of the long-settled and assimilated Chinese in Terengganu who were already successfully cultivating pepper in the 17th century?

Rather than Mahathir’s claim that the horde of “outsiders” at the gates were being handed citizenship on a silver platter, the truth of the matter is that Umno pressured for citizenship criteria to be made very stringent. Following the scuttling of the Malayan Union plan, the subsequent negotiations for Independence in fact disenfranchised many Chinese and Indians who would otherwise have been eligible under the terms of the 1946 citizenship initiative.

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The Insiders: But what is Malay?

by Helen Ting

Many of the arguments used regarding Malay identity are really peculiarly ‘Malaysian’ in dissonance with the wider reality and history. For instance, most of us would presume, or are told that all indigenous Indonesians are culturally Malay. However, in Indonesia, the term Melayu typically denotes only one ethnic group among others.

Even a person as learned as the director-general of Ikim, Dr Syed Ali Tawfik Al-Attas, fell into the trap of erroneously claiming that “the Malay language is derived from the Arabic language,” which he characterised as “the language of identity for the Malays.”

Syed Ali also said that “the Malays are Malays because of Islam.” He is unaware that the earliest issue of contention in the modern definition of Bangsa Melayu was the issue of descent (keturunan) versus Islam. Abdul Rahim Kajai, a prominent Malay journalist and writer, argued that bangsa Melayu should only consist of those of paternal Malay descent and stressed that “Islam does not designate a bangsa.”

As late as June 1939, Utusan Melayu called Muslim organisations of jawi peranakan membership who identified themselves as Malays as musang berbulu ayam.

The term Malayu was initially associated with the Palembang-based, Buddhist Srivijayan Kingdom, which existed between the 7th to 13th centuries. Malayu was then neither the name of a people nor a language. Most foreigners referred to the inhabitants of the archipelago as Jawa or Yava.

The Malay language as the lingua franca of the region was initially referred to as Jawi or Bahasa Jawi. It was a living language which was enriched with loan words from Sanskrit, Javanese, Arabic, Tamil, Mon, Chinese and Persian languages.

In parts of eastern Indonesia, “masuk Melayu” actually meant becoming Christian. Christianity was associated with the development of an earlier literary Malay style there, due to the proselytisation activities conducted in Malay by Portuguese missionaries, and its subsequent adoption as the language of the Dutch colonial administration. Christian Ambonese villagers abandoned their indigenous languages in favour of Malay due to the Malay-language Christian schooling and bible literacy acquired in the Malay language.

Islamic influence

The penetration of Islamic influence into the region, including the Melaka Empire which was founded as a Hindu Kingdom, was decisive in introducing the Arabic-based orthography as well as Arabic vocabulary into the language.

James Collins, a professor of Malayo-Polynesian Linguistics, also suggests that the establishment of anti-Islamic Portuguese power in Melaka had led to the “strengthening, or at least the affirmation, of Muslim-Malay identity and had “perceptible effect on the spread of Malay-speaking Islam.”

The term Melayu in the Melaka kingdom initially designated solely the royal descent of its ruling elites. The notion of Melayu then was associated with the mystic pedigree of kingship descending from Srivijaya and Melaka or Pagarruyung (Minangkabau). Its cosmopolitan population related hierarchically to the ruling elite as orang Melaka or hamba/anak Melayu.

The prosperity and authority of the Melaka Kingdom had endowed the name Melayu with great prestige associated with maritime trade.

The death of the last Johor Sultan who claimed direct lineage to the Melakan royalty in 1699 unleashed political struggle by competing groups for the right to assume the Melayu identity associated with power in the region. A historian, Timorthy Barnard, contends that the Malayness as understood during this period “was not associated with Islam, although religion did play a part; it was based instead on a common trading culture along the Melaka Straits and South China Sea.”

Meantime, a parallel dynamic was developing in places further away from the Straits of Melaka. After the fall of the Melaka port city in 1511, Portuguese hostility towards its Muslim inhabitants resulted in their exile throughout the archipelago, in search of new bases of operation.

During the 16th and 17th centuries, these migrants appeared to have given rise to a new connotation of Malayness: “a commercial diaspora that retained some of the customs, language and trade practices developed in the emporium of Melaka.”

This Malay-speaking Muslim trading diaspora dispersed by the Portuguese conquest composed of widely differing genetic stock: Javanese, ‘Luzons’, Chinese, Gujerati, South Indian, Ryukyuan.

Unlike the stereotypical association of the Malays as peasants and fishermen during the colonial era, early Melayu diaspora were primarily traders. The 17th century Melayu community on the island of Sumbawa asked to be exempted from port duties instead of being rewarded with rice fields, because “we are sailors and traders, not peasants.” An exiled prince from Siak in the 18th century who was a claimant to the Melayu identity, described himself and his followers as “children of the sea,” comfortable with riding the waves.

Subsequently, becoming a Melayu appeared to be increasingly based on the allegiance as a subject to a particular Malay ruler. Anthony Milner, the proponent of this thesis, suggests that Hikayat Deli and other Malay hikayat had served as teaching manuals for the acculturation of new adherents to such Melayu identity.

European records of the 19th century indicated evidences of a process of “Malayisation” whereby animist Bataks embraced Islam and adopted Malay culture: learning and speaking the Malay language, wearing Malay costume, acquiring a “Malay imagery” and acting and thinking in a Malay style.

Reversible identity

Interestingly, this Melayu identity was actually reversible and changeable. There were instances whereby those who adopted the Melayu identity reverted back to their original social identity. It was also not uncommon for the subjects of a cruel sultan to flee and shift allegiance to another Raja.

Notably, Milner did not regard the whole nusantara as “the Malay world”, but only clusters of Malay polities, each under the rule of a Malay Raja. In fact, the name Nusantara was first used by the early Javanese Kingdoms to denote the area outside the political influence of Javanese culture, but still under their suzerainty.

The current concept of race and nation was clearly an epistemological heritage of the European civilisation. It was Stamford Raffles who first described the Malayu as a ‘nation.’ Raffles also renamed the Malay chronicle, Sulalat Us-Salatin (in Arabic) or Peraturan segala raja-raja (in Malay) as Sejarah Melayu, as if it was the story of a people.

Then again, Stamford was merely referring to the population under coastal maritime sultanates and not the entire population of the archipelago. British colonialism was instrumental in introducing the categorisation of the Malay people as a race, and Malaya as Tanah Melayu.

As late as the 1930s, leaders of the Malay State Associations admitted only anak negeri as their members. Recent migrants from the surrounding islands, the anak dagang, were barred from joining the associations.

In fact, Ibrahim Yaacob who attempted to propagate a Malay nation covering the whole archipelago complained that most of those who migrated from the surrounding islands did not identify themselves as Malays. Even local Malays tended to be more attached to their respective state identity, calling themselves orang Kelantan, orang Perak, etc. rather than as Malays.

It is indeed a point to ponder how the historical fluidity of the Melayu identity as well as its vitality has been rendered so rigid and peculiarly “Malaysian.”

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Further reading:

An English soldier’s account of Malacca.

Also, Killing the Kutty.

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Postscript

Mahathir et al, you may consider this as, fuck you and notice served.

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The Orang Asli of Taman Negara

Malay government policies (especially since Mahathir Mohamad) towards them were identical to English imperialism: Write down your demands on a piece of paper called the ‘Federal Constitution’, teach the Asal Malay then convert them to Islam. The Orang Asal have never been the same since.

From another side, Anglophiles (people like the PJ preacher-reporter Bob Teoh who went to Sarawak) seek, supposedly, to protect the Asal aboriginal way of life. Instead they do the same as the Malay government, and more. Bobbie would sell to Sarawak natives his English language and Jesus Christ in the name of Christian charity — a colonized mind selling the colonizing language and culture within himself. Thus Bobbie continues the work of white imperialism in neo-imperial form.

This neo-imperialism has produced the like of motherfuckers from Kadir ‘Mad Dog‘ Jasin to Helen ‘Aku Cina‘ Ang, and more and more and more. Small wonder Malaysia is so fucked up.

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The colonialist of the mind

When speaking and writing in English, Mahathir Mohamad and Lim Kit Siang and Anwar Ibrahim show how they are permanent features of imperialism’s tyranny. Worse for that, they don’t know it. Imagine, hence, all the (mostly dire) results they would wring out of Malaysia, a country and a cultural milieu so unsuitable to English ways of thinking and doing things.

Now, to the English language, add Christianity (Francis Yeoh, Joseph Lim), you produce the like of Stevie ‘Wonder’ Gan, the Anglophile extraordinaire. Into the cauldron, go farther, throw in Islam (Zakir Naik) and the Arabic language (Hadi Awang)….

As if not content with that state of affairs, successive Malay governments, in the guise of ‘national unity’ and ‘loyalty’ have forced the Chinese to learn Malaiyoo. This colonialism of the mind runs parallel to English imperialism: Most pertinently, it compares to Malays sequestering, first on paper, the Constitution, the native Orang Asal title, calling themselves ‘bumiputra‘. With that title, land was expropriated from the aboriginal people, from Johor and Kelantan to Sarawak and Sabah, a seizure justified, by Takiyuddin Hassan, for example, as  (Malay) ‘government’ land, a government right. How? It’s the Constitution, they say.

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The Kenyan author Ngũgĩ wa Thiong’o, 2018

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Decolonising the Mind

From the Tyranny of Language by Francis Wade in comments on ‘Decolonising the Mind’ (Ngũgĩ wa Thiong’o, 1986, Heinemann) :

Thirty years after graduating from his missionary-run high school near Nairobi, the Kenyan author Ngũgĩ wa Thiong’o had gained enough distance to reflect on the lasting effect of colonial education policy in Kenya. “Behind the cannon was the new school,” he wrote in Decolonising the Mind, the 1986 exposition on cultural imperialism in which he examined how the colonial classroom became a tool of psychological conquest in Africa and beyond. “Better than the cannon, it made the conquest permanent,” he wrote. “The cannon forces the body and the school fascinates the soul.”

The Alliance High School, which Ngũgĩ attended, was built in the 1920s and is now one of Kenya’s top-ranking schools. Like so many of the institutions that foreigners “gifted” to the colonies, it was seen by its founding patrons as a benevolent, civilizing instrument for Africans. It instructed in English; children who spoke in the local Gĩkũyũ tongue were beaten. English was the language of power, rationality, and intelligence; Gĩkũyũ, which Ngũgĩ would write in again only decades later, signified backwardness—an Africanness that, for the good of its carriers, had to be exorcized. A gun alone wouldn’t do the job; it needed, in Ngũgĩ’s words, to be “supplemented by the power of thought.” Decolonising the Mind, his attempt to examine how the mental space of colonized peoples came to be invaded and appropriated, is considered a seminal text on how language can be manipulated and pressed into the service of power.

The lectures that formed the basis of the book were delivered in Auckland in 1984, during that year’s Maori Language Week. I met with Ngũgĩ in May this year on his third trip to New Zealand, where we were both speaking at the Auckland Writers Festival. Clear-eyed and articulate at eighty, he recalled an encounter he had during those 1984 lectures that broadened his analysis of the relationship between language and power. A Maori woman had approached him soon after he left the podium. “You were not talking about Kenya,” she told him. “You were talking about us Maori people.” All the examples he had given were taken from Kenya or elsewhere in Africa, drawn from his teenage years in the Alliance High School and the creeping realization in the decades afterward of its insidious influence. “But she saw the Maori situation in it,” he told me. “The condition for acquiring the glory of English was the humiliation of African languages. This was the same in every colonial situation—in New Zealand, too.”

“The African bourgeoisie that inherited the flag from the departing colonial powers was created within the cultural womb of imperialism,” Ngũgĩ wrote in Moving the Centre: The Struggle For Cultural Freedoms, a collection of essays published in 1993. “So even after they inherited the flag, their mental outlook, their attitudes toward their own societies, toward their own history, toward their own languages, toward everything national, tended to be foreign; they saw things through eyeglasses given them by their European bourgeois mentors.”

Frantz Fanon, who died three years before Ngũgĩ published his first book, had issued similar warnings. He foresaw, accurately, a bleak future for societies in which a post-independence middle class, now in power, had—through clientelism and the hoarding of wealth—widened the socioeconomic fissures opened by the colonial project, and was thus in the process becoming the native face of the imperial enterprise. “Seen through its eyes, its mission has nothing to do with transforming the nation,” Fanon wrote. “It consists, prosaically, of being the transmission line between the nation and a capitalism, rampant though camouflaged, which today puts on the masque of neo-colonialism.”

Much of the thinking today about the enduring effects of colonial rule is imbued with a sense that many once-colonized nations still feel a need to validate themselves in relation to the West. Macaulay and his contemporaries saw Western values and achievements as a gold standard to which the rest of the world should aspire, and the architects of colonial language policies, in particular, developed their curricula of control in accordance with that standpoint. Secondary school literature syllabuses in many of the elite African schools still tend to be front-loaded with works in English, because the English canon is still held aloft as the ideal. African writing thus becomes an appendix, and little space is given to studying the oral traditions that were once the primary medium for communicating stories.

A momentum has developed to counter this: cultural theorists working in the postcolonial Asian setting, for example, are advocating a stronger field of inter-Asian studies, while at the same time examining the many discreet ways in which power imbalances between onetime colonizer and colonized are quietly perpetuated today—through the act of literary translation, for example. Propelling this movement is the belief that as long as the West continues to be a, if not the, normative pole of comparison, decolonization will remain in a state of arrest. In Ngũgĩ’s eyes, those validation efforts persist, while the “transmission lines” that Fanon wrote of, whereby post-independence governments serve as intermediaries between Western business interests and exploitative local ventures, are still clearly intact. This speaks to the durability of the psychological component of imperial conquest, one that didn’t announce itself with cannon fire and could not be repelled by force. …

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Postscript

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Mindfucked in the USA

by Rachel Yoder

I had actually been fucked in the head years earlier, some might say, by my religious upbringing in a Mennonite commune. Or perhaps it was after I became involved with a charismatic man of dubious intent who convinced me of the failings of my religious upbringing and with whom I eventually made my iconic trip West. I contend the mindfuck really hit its pitch in Arizona, though, where, throughout my twenties, I committed myself to all things new age, therapeutic, and 12-step. My father had told me I would always be Mennonite; I could never change, and, moreover, change itself did not even exist. The therapists I saw later had been all about changing whenever I pleased, from troubled Mennonite girl into a secular, self-actualized über-woman-self.

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Postscript

西海情歌

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Mad Dog Kadir

…Puny Little Maszlee and a Dead Balakong

A Rebuttal to Mahathir Mohamad’s Dog Mouthpiece

Kadir Jasin, below, in his present snarling incarnation, above.

Below, the Indianized and the Anglicized. They are a caste to themselves.

Kadir is third from the right. After him is Syed Akbar Ali, an Indian Muslim who, like Kadir, says, without worrying about contradiction, Malaysia is his ‘Motherland’, capital ‘M’ as in Dr M. If Malaysia is Akbar Ali’s motherland, then the Temiar tribe of Gua Musang (farther below) are what? Pendatangs?

Unless, of course, Syed Akbar has more than one mother.

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Hannah Yeoh to giggling Maszlee boy: “The Lord knew to whom to make a little puny — the size of my little finger.”

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Malaysia Caste System Lies Exposed

Saved at Last?

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To poke at China, Anglophiles in Malaysia, the Indians in particular, would brag about India as the world’s largest democracy as if that is a moral accomplishment. Yet, since its independence in 1948, the Indian state, a highly militarized regime, has never, not even for a day, ceased to war against its ‘people’; if not dalits then Muslims, if not pubescent girls then widowers, if not Gujaratis then Kashmiris.

To explain this caste system that motorizes Indian society, writer and novelist Arundhati Roy once described her country as a tall building where there are no staircases and no lifts. You are stuck in the floor where you are born. Outside, however, everybody else think of India only in terms of lofty spirituality, yoga, Gandhi, sweet mangoes and that sort of a shit, but two complete contradictory realities of the same country.

It is the same about Malaysia. (Wherever white people went and exported their theology and ideology, there has been nothing but trouble.)

Malaysia is a country that has no citizens. It is lived in, ruled by and enjoyed only by a political elite, connected to each other by familial ties, by school, by business, and especially by membership and mutual affiliation to church and mosque. The rest of ‘the people’, where they are concerned, is an abstraction, just electoral numbers — how do I get their fucking vote?

Hence, you find Pakatan and their mouthpieces speaking the old language of the ancien regime.

‘Serve the people’, for example, didn’t begin on May 9, it is as old as is Mahathir Mohamad. In his time, ‘the people’ meant Malays, and Malays only. Today, it is the same code-word, but weaponized to bludgeon civil servants into obedience and submission, the same civil employees from Mahathir’s era who suddenly find themselves on the wrong side of the aisle. So, you read in Kadir Jasin who says:

We know who they are. We told them that what they did before this was wrong (sic), and we advised (sic) them to be loyal (sic) and committed to work for the country and the people. (sic)

It has always been like this in Malaysia: on the wrong side of the political aisle, you will always be wrong. Note the other code-word, ‘loyal’. In Najib’s time, civil employees and soldiers were told that their loyalty is only to the country, not BN. Today, no prizes for guessing who they are suppose to be ‘loyal’ to?

Kadir pontificating employs the use of morality language: ‘wrong’, ‘loyal’, ‘advise’, and especially ‘the people’. We all know, of course, that he is just a lot fart. What irks isn’t his hypocrisy — that’s SOP in Malaysian politics — hence they will break their promises with justifications 10 times longer than their manifesto. What irks is that this motherfucker won’t die so that while he is still at it, pontificating, he calls other people dogs. Like he is the new dog owner.

‘Work for the people’? Of course. The deputy prime minister named Wan Azizah has been working for the people, especially covering for a pedophile, who wants to sleep with a 11-year-old girl because it’s Allah’s will. And Mahathir, too, who’s been working for Zakir Nair, a permanent resident, yes, but still ‘the people’, and very Islamic at that.

But, other people, in particular, if you are weak and vulnerable are not ‘the people’. These are the expendables: the 11-year-old bride, the Temiars of Gua Musang, the Penans of Sarawak, the Chinese schools, the gays and the lesbians. Today, this government of ‘Hope’, no different from the ancien regime, pretend these groups of people don’t exist, not even as citizens. In India, such groups are collectively named dalits, the Untouchables. Like India, this great Hope government would prefer that the dalits of Malaysia would be wiped out by disease and starvation just by ignoring them.

Malaysia is a society of castes, at the top of which, one has to be Malay, Muslim and Male. Their politicians sit at the top of the pecking order. Bottom of this Malaysian caste system are the Temiars and other natives, given bumiputra status, yes, but not for their own sake. It’s for the sake of Malay-Muslim-Male so as to elevate their status and, after that, to legitimize their expropriation of local resources. It is an argument you would have heard from Kadir (plus Mahathir), who tells it in their pseudo-sociological, self-serving justification. For example: “(the fictitious) Malays constitute a larger group of (non-existent) Nusantara people stretching from the Celebes to the Indian Ocean.”

This caste exploitation is so endemic that if we Chinese were any less resilient in our material and cultural lives, we would be done in, long ago, reduced to Untouchables, as are Indian estate workers today, land seized from them (as were land seized from other natives), dumped into Puchong ghettoes then forgotten.

During GE14, Mahathir, Kit Siang, Wan Azizah, and DAP/PKR online mobsters (people like Alannah Cheah, Joshie Hong, and KTemoc come to mind) pleaded that they be given a chance at governance and if they do fail, ‘the people’ (again) were welcome to throw them out. We, of course, know how hard it is to throw out a government. The last time, it took 60 years. Even this isn’t the pivotal issue at stake.

What is instead central is their regard for, their attitude towards ‘the people’; utter contempt. Kadir calls them dogs. He thinks that some dogs are mad as some are…sane? That is, we are a people to be used so that, if you are not to be used by them, you are a mad dog that will be put in chains. The security of your job is now, therefore, a sort of chain. Which, in turn, infers that, the financial and material resources of the country are for Kadir to manipulate, indeed, to own and to use as they wish as if these are personal property and that they are not only the owners but employers as well. You are not ‘loyal’ to Mahathir — and, above all, show it sincerely — he will sack you.

Yet that is precisely the point that they had railed against Najib and Umno: both treating the government, that Najib treated 1MDB as if it were his personal property. That was fundamental to, the essence in kleptocracy.

The problem of Malaysia, hence, isn’t in the like of motherfuckers like Kadir nor their stupidity — if Kadir is dead the moment he finishes read this, and we pray to his Allah for it to happen soon, nobody would still be any better off. Kleptocracy is inbuilt into the caste system which, in turn, is designed and constructed to expropriate resources. Whoever gets to sit on top of the system gets the keys for the expropriation. All else is subsidiary. Promises are thus quickly forgotten. Manifestos are pulped. A 11-year-old Kelantan girl will get fucked, law or no law. The Temiars will still lose their land. No UEC, and on and on and on and on. Why would Mahathir or Kadir want to rescind the sedition laws which they can now use against you since you are disloyal — and a mad dog to boot?

Suddenly, only ‘the people’ who mattered are motherfuckers like Kadir because power is in their hands.

Here, in the caste system called Malaysia, with contradictions galore, is P Waythamoorthy, a member of Mahathir’s cabinet who had sued Zakir Naik, and the latter is in turn protected by Mahathir (below). Here is Maszlee Malik, talking about ‘studying’ the implications of the UEC recognition on Malays — yes, Malays — who themselves had nothing to do with the certificate. Here is Wan Azizah talking about ‘studying’ the implications of separating a 11-year-old bride from her twice married ‘husband’, who would otherwise been jailed for statutory rape. Here is PKR’s Sivarasa Rasiah visiting the Temiars. The next day when he leaves, chainsaw gangs descend on the Temiars.

https://i.ytimg.com/vi/OvJC0zqT4ew/hqdefault.jpg

Wan Azizah and Mahathir serve the people: top, ‘the people’ is a bigot; below, ‘the people’ is a pedophile. All others wait your turn, maybe for the next 100 days.

https://i2.wp.com/www.e247mag.com/wp-content/uploads/2018/07/marry.png?fit=632%2C417

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https://pbs.twimg.com/media/DdFKWoeVwAIFqRZ.jpg

The man on the left, a civil service lecturer, is finished, which is just as well. He’s after all just a mad dog, an Islamic mad dog to boot. Ever wonder how Mahathir has fixed him? Demote him to another caste? Will he attack Mahathir? Or Kadir, or both? Woof, woof.

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https://i.malaysiakini.com/1296/9b6b5a7765963cb0be650c00215ad285.jpeg

Temiar man in Gua Musang, his property destroyed with chain saws: A Malaysian native but, in Kadir’s reckoning, do you think he counts as ‘the people’?

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Malaysia, it should be clear by now, has no ‘the people’. There are just Mahathir, Kadir, and their families, at the top of the pecking order of a caste of Malay-Muslims-Male. One rung below are Mahathir’s cronies — think of the motherfucker who owns the Mines. Abroad, we are always asked, Do you have any ‘Connections’? The rest, in varying hierarchical order are the Temiars, Chinese, Indians, the dalits of Malaysia. The civil service class of course have gotten Kadir’s special attention because he needs them in the expropriation and they can make his life difficult:

“Seperti yang kita baca, lihat dan dengar daripada laporan media massa, sudah banyak pegawai seperti itu telah meletak jawatan, bersara atau ditukarkan. Tetapi adalah mustahil menapis setiap orang daripada kira-kira 1.6 juta kakitangan awam dan mengambil tindakan ke atas mereka. Lagipun bukan semua mereka terlibat secara sukarela menjadi tali barut atau boneka kerajaan dahulu.

Yang terang-terang bersubahat dan terbabit dalam politik BN seperti berkempen untuk calon-calon BN sehingga sanggup naik pentas dan menari macam kera kena belacan atau orang mabuk todi sudah pun ditamatkan perkhidmatan.

Tak payahlah berlebih sangat berebut jabatan dan agensi. Jangan sampai dituduh cuba membina empayar atau pentingkan diri sendiri. Silalah buat kerja demi rakyat jelata.”

Like Maszlee, like Sivarasa, like Wan Azizah, here is Kadir talking about some civil servant dogs but ignores the mad dog he and Mahathir bred in the first place: Nor Mohamed Yakcop.

Kadir mentioned that name in his post, a man who was elevated to the post of Finance Minster II by the then Prime Minister Abdullah Ahmad Badawi.

Yet, this is how Kadir now describes Nor Mohamed in another set of contradictions:

Nor Mohamed is a survivor extraordinaire. Despite losing billions in botched foreign currency trading at Bank Negara in the 1990s, he was rehabilitated by Tun Dr Mahathir Mohamad during the 1997/98 Asian Financial Crisis, made minister by Abdullah and Deputy Chairman of Khazanah by Mohd Najib Abdul Razak.

A dog ‘rehabilitated’ by Mahathir, instead of being sacked? Had that dog Nor Mohamed serve the people so well he wasn’t sacked? Was that dog so loyal that he’d stayed on to serve three consecutive prime ministers? Never mind he lost 30 billion ringgit?

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Saved, the Mad Dog of Asia

There are an estimated 2 million Malaysians who live and work elsewhere. More than half or close to 1.2 million left between the years 2008 and 2011, the period that mark the ascent of the DAP and Pakatan. Indeed, Hannah Yeoh, after she failed to get PR status in Australia, returned to Malaysia, joined the DAP and went on Twitter urging, ‘don’t change country, change government’.

Well, government has changed. Yet, in the New Malaysia, you hear nothing about them flocking back, not even among those who bragged about the high moral virtues of Pakatan, Christians and Anglophiles in particular; in Australia, the Malaysiakini’s Steve Oh and KTemoc, in the UK Petra Kamarudin, in Singapore Alannah Cheah of Petaling Jaya.

Do they know something we don’t? Or, perhaps, they are simply hypocrites.

On the ‘loyal’ side of the aisle they beat drums and flog the dogs. Now, inducted into art of kleptocracy and authoritarian Mahathirism, they, sitting in the luxurious felt of their leather chairs and satin sofas they suddenly discover virtue in meekness and silence. Hypocrisy is the least of what is found under the mossy stone in Malaysia saved. It is suddenly virtue in the:

  • small-minded (Yeo Bee Yin),
  • capricious (Joseph Lim Guan Eng),
  • vulgar (Anthony Loke),
  • pontificating (Hannah Yeoh),
  • sanctimonious (Wan Azizah),
  • feigning (Mujahid Yusof Rawa),
  • self-seeking (Maszlee)
  • lying (name your favorite)

On the bedrock of its Anglophile, Indianized caste structure constructed along lines of desert religious morality, Malaysia congeals immorality into a national value: Christians extolling the greatness of their god while, daily, they spit at heathens; Muslims spit at infidels; and, Christians and Muslims spit at each other.

It is what happens when mad dog Kadir meets a howling bitch Bee Yin, or when petty Hannah meets little puny Maszlee.

Hypocrisy? Nah…it is what they are, being true to themselves.

You talking about us, Kadir?

Kadir has warned, let loose the Muslim civil service dogs, especially the mad ones, they will attack Mahathir. Suddenly, Kadir is the only ‘loyal’ new mad dog master, who alone knows how to serve ‘the people’: “Enough with giving the prime minister a headache,” he adds. “Work for the people.”

Or else…?

We are Christian dogs! Gotta a problem with that? Since when you became our owner, motherfucking Kadir.

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https://i.malaysiakini.com/1297/7605e0c59311c6e8ba4cfc0152ebd8e6.jpeg

Mad Dogs at DAP Funeral.

DAP is at the pinnacle of glory but DAP Balakong man is dead mangled in his car — ‘Lord God, Thine Will be done’ — and, still, they made it look like he is some martyr. Look at that bunch of DAP monkeys with their syiok sendiri performance: Attention! It is a funeral for the DAP not that Balakong man.

 The Daoist and Chinese will go quietly, but an Anglophile…? You died well, DAP Balakong.

Chinese funeral rites is a family affair and, rarely, if at all a communal event, not even the ancients do it this gory, the ministers who served the emperor. For the DAP, they couldn’t help turn it into a Tony & Pony church charade, with political propaganda thrown in, not bothering even to dress respectfully.

Wonder if Hannah (foreground) and Ong Kian Ming (botak, left) will think: “No saved Malaysia for Balakong man. Pity.”

When will it be Hannah’s turn? Soon? Imagine all the funeral possibilities for her or for Ong Kian Ming but best in combo, their funeral script as thick as the Bible, lasting three days and three nights, visited by three Wise Men from the East. Or imagine Joseph Lim Guan Eng dead…. They’ll shut down the whole country and make salute mandatory, non-stop for three months.

Eternal life, Hannah? Bah….

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BTW, Alannah Cheah of Christ PJ, you like the Tony & Pony show (pix above)? Die and I will salute you, five minutes, daily for one year. Want the same show for yourself when you are dead? How about you, Joshie Hong? Bob Teoh?

Hey, Annie: Kadir wants to know, Were you ever loyal? Of course, loyal before you are dead.

As you’d say, Just joke, okay? We’re on the same side, remember?

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…and Destroyed Umno

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Neither Umno nor Malaiyoos nor Mahathir seem to know what’s happened to them, those poor, stupid bastards. They just don’t get it, even when you spell it out in a sign poster: Disrupt, destroy, new beginning then another new. We didn’t miss anything, did we, Joey?

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Born to Chinese parents, raised in Penang, educated in Wharton, can’t read Chinese (like Helen Ang, Hannah Yeoh, Liew Chin Tong et al), Low Taek Jho 刘特佐 or 劉特佐 is the quintessential Malaysia-Singapore Anglophile.

This Anglo-Christian quality has a morality dimension — greed, power and hypocrisy — that is best expressed in politics, he aligning with the Malay polity personified in Najib Razak as Lim Guan Eng did with Mahathir Mohamad.

Thank you Joey boy.

He was the key in bringing back Mahathir and, thence, to destroy Umno: the Malay kills the Malay in mutual self-destruction and behind all that a Chinese Anglophile oiling the process.

Next, wait for Mahathir to destroy the remnants of the Malay political forces, with much help from Guan Eng’s DAP, of course. Reason: Malaiyoos believe DAP Anglophiles are better to be trusted than the ‘ultra’ Chinese; they themselves are Anglophiles after all, Mahathir, Rais Hussin, Kadir Jasin, Syed Akbar Ali, Ahi Attan…. They are, in another way of saying the same thing, victims of their own anti-Chinese propaganda and Anglo self-delusional narcissism, believing that the true Chinese are a godless heathen, inferior to them, therefore, immoral and cheats.

But, like Joey, the banana Guan Eng-DAP, too, must be sacrificed, to die, for our sake, rightfully, necessarily, justly. Anglos call it poetic justice. We Chinese call it dao. Buddhists call it karma. You see it happening already.

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The day she came down the mountains

The way she says it, this, in sequence, is what probably happened the day eight years ago she left her mountain home. It was an early autumn day, sun still behind the trees, clouds gathering in the horizon…

We returned recently to find that life had changed little, the road up and down, the cypress forest, the solitude, the fields grow, the old trees chopped for firewood. You can tell, everybody was glad you are back though they never say it. We brought back enough pork to feed a whole village, with which is served sweet rice wine on 30 plus percent alcohol. That night we slept under the stars and with the wide-tail nightjar hooting away somewhere. Soon Fall will come — in these mountains it’s always early — and it will be nine years to that day that changed not just our lives, Jian and I, but everyone else as well.

It worries us sick that we could lose this happiness. Cities give and cities take; they have such dangers lurking.

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Update

This just came in…

In Liaoning, next door to north Korea:

There is a movement in China calling on villagers to build houses like the one above, cheap, local timber, fast to build, easy to maintain and renovate, instead of a 10-room mansion that is empty for 11 months in a year.

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In Henan, home of the Xi’an terracotta warriors:

All made in China: Bugs before, bugs after… the tree you see is the Chinese fir. It is, really, not bad. Tastes like fried Kentucky, without the salt.

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Xenophobic and racist Anglophile First

A case in point…

Pendatang! Balik Cina — Again — But Spoken in English

Anglophile First: See why a DAP Malaysia is going to be a fucked-up country, like is PAP Singapore.

The source of that man’s attitude (in the clip above) — berating, bullying, moralizing, inhumane, irrational — isn’t rooted in law nor in state policies but in his culture and value system that the Singaporean motherfucker had imported then raised to accept without question. He isn’t the first, of course (see below), and won’t be the last.

DAP Malaysia actively promotes this sort of thinking, values and culture: Malaysian First, which is anti-Malay, anti-Chinese, anti-natives because, in Hannah Yeoh’s words, we have ‘no class‘. And we Chinese have been getting it from them, whether in Malaysia or Singapore. Such are the beginnings of fascism.

But we Chinese, China, will get even; we always do. Besides, it’s in the Nature of things….

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https://upload.wikimedia.org/wikipedia/en/thumb/a/a1/FitzpatrickChe.jpg/170px-FitzpatrickChe.jpg

https://upload.wikimedia.org/wikipedia/commons/d/d0/KordaFilmRollChe.jpg

The world’s most potent revolutionary and anarchist propaganda — and highly deceptive, too. Yet Che Guevara is not even Cuban, he is Irish descent, his father surname Lynch being from the Cork, and Che himself living a while in Limerick. The Che poster had come from one of the two frames immediately above and note who preceded Castro and Che? Jean-Paul Sartre and Simone de Beauvoir.

https://upload.wikimedia.org/wikipedia/en/f/f3/LeiFeng.poster.jpg

Hannah Savior Yeoh and Chairman Commie Lim

In February 1970 16-year-old Zhang Hongbing slipped a note under an officer’s door in his Anhui village, accusing his mother of criticizing the Cultural Revolution and Mao Zedong. After which, the mother was bound, dragged out, beaten then executed. In 2016, Zhang, 72 by then, wrote and published the same account in his blog to explain her death and his betrayal: “I want to make people in China to think.”

If you are wondering about the relationship in the above image and the one below, it’s this: they carry the same propaganda.

In Harapan, DAP people in particular, so skilled in lying and deception, fought, lived by and had thrived on propaganda: they had won GE14 on propaganda and now rule by propaganda.

Everything else, such as the police and MACC raids, exist purely to explain and to justify the propaganda message: they are Saviors. They had even converted a 12-year-old named Ervin Devadasan to their cause, Ervin being as classic as Anglophile like is Shay Adora Ram.

And here’s the thing: Having ‘rescued’, ‘saved’ the country, the DAP (and Pakatan) will feel justified to drive and to own it. On that plank, when propaganda turns to action and because of a Malay backlash, the result will convulse the country.

Wait till Umno and PAS get their act together….

We haven’t yet the seen the backs of racism that the DAP itself practises in its inverted form: the Anglophile and the Jesus Christ supremacy inside them.

For 60 years or more, all government propaganda messages rested on situating a Malay, usually some Umno crony, as an exemplar of the penultimate Malaysian character, quality and patriotism; that person is never, for example, a Chinese. (Recall Mahathir’s towering Malays?) Today, on the same pivotal position, the ultimate, devoted Malaysian carries a name like Ervin, black skin, white inside, all white, like Shay Adora is white, like Hannah Yeoh, like Joseph Lim Guan Eng, like Lisa Ng and Sheridan Mahavera.

Shay Adora’s turn will come; she is still growing up.

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What’s Wrong with the Pakatan Government?

The question above is found in the answers to the following questions:

  • What lays at the root of the decision by DAP Minister Kulasegaran to want to deport all the foreign cooks? Why did he stop at cooks only?
  • What’s to be gained by Hannah Yeoh using — no, exploiting  — a kid, lifting him onto a national pedestal, identical in the way she exploited her 6-day-old daughter to claim a non-existent ethnic root?
  • Why did Mahathir claim that Malaysia has too much debt, 1 trillion too much, then turns around to say the country needed to borrow from Japan, justifying, at the same time, to keep giving fish to fishermen?
  • Why did Mahathir, Lim Guan Eng et al keep lying about the one trillion ringgit?
  • What motivates Jagdeep Singh to wall up migrant workers in Penang into designated areas only, in essence, a policy identical to Nazi policy towards Jews and the Chinese Exclusion Act in the US?

In all the questions, above, Malaysian nationalism is the central plank. In power now, they crank up that message.

Pakatan’s entire propaganda efforts would leave and demand this choice from the Malays: either you are Malay or Malaysian. And if you are Malay you can’t be true Malaysian. Or, if you are true Malaysian, you can’t be Malay.

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Anglophieng Revisited

Here, you’ve an Anglophile, with an Aussie diploma, who once counted beans for a living, so listen to him, in Malay, trying to make sense of truth and reality.

A Spade is a Spade when Guan Eng says it is

Guan Eng [in translation] within 50 seconds can go from claim (in italics, bold and parenthesized, below) to fact to contradiction then to contrary-claim and back to contradiction, onward to repeating false equivalence, after which, if you were to sum them up has only one noun-adjectival word. It is call a lie:

… The debt position of the federal government is an amount exceeding 1 trillion ringgit (claim). Obviously, Moody’s saying that the federal government debt at this point is 687 billion (fact). True, we don’t dispute that (first contradiction). But we estimate that the savings (contrary-claim) of the federal government from debts (second contradiction) … For example, the case of 1MDB (false equivalence in an example)….

Small wonder, Malaysia is so fucked up, sucking up to Mahathir, Guan Eng, et al. And reporters, Malaysiakini in particular, see nothing wrong with that statement… and so continue day-in, day-out to troll out trash and those motherfuckers proclaiming them as saviors and gods (the same thing they say for 2,000 years about that other fucker named Jesus Motherfucking Christ). It is his ‘right’, they’d say. It’s transparency, accountability, they’d say.

Also note the man to his left smirking, and who, once in the business pages, would hail him as a successful, clever man all because he’s got more money than you.


The Truth of the Matter

Lim Guan Eng (and Mahathir Mohamad) get away with what they say by the mere act of repetition, which is the cliche excuse given to lies by Malaysiakini. But how does repetition turn a lie into truth?

It can’t. No, rather, lies become lies after first accruing some certainty: it must, those motherfucking editors say to us, contain a germ of truth. Thus, on this germ, grows a kernel of impenetrability so nobody truly understands what it is, in the end, Guan Eng is saying about the ‘debt’.

This is where economics come in. Without, first, the comprehending the economics contain in the statement — the government debt is now 1 trillion — how could Malaysiakini tell if Guan Eng is telling it right? But to get to the bottom of the matter, for the economics to be explained, 1 trillion cannot be done without the tables, graphs and especially the mathematics.

It would be like talking your way through a painting without ever showing the water-color painting, photo above: try imaging it purely with words. You’d be wrong ten times out of ten.

(Truth? It is the cover of a new book Acts of Infidelity, Picador, by Sweden’s Lena Andersson who tells of a respectable playwright (Andersson herself is a novelist) entering into a relationship that’s today called a mistress. To pour scorn on the Chinese as low-class, Anglophiles and moral motherfuckers like Hannah Yeoh call the mistress, a concubine. Andersson wanted an answer to the question, once the sex is taken out, satisfied, what is a lover for in this age?)

In the remaining part of this post, talking of 1 trillion, financial economics and analytic logic are used, generously.

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Why do the Fuckers keep lying about the Trillion?

Begin with Anil Netto, a quack economist:

“The federal government’s domestic debt has soared from RM217bn in 2006 to RM438bn in 2011.”

Notice the word, ‘soared’. After which he goes on, dousing petrol into the ‘soaring’ debt numbers:

“The government, however, says nothing to worry, the total federal government debt is only 53.5 per cent of GDP, still below the critical threshold of 55 per cent. But see how even that ratio has been rising over the years.”

After which, he reproduced the graph below:

https://i0.wp.com/anilnetto.com/wp-content/uploads/2012/05/Msian-govt-debt-to-GDP.gif?resize=470%2C215

What’s wrong with it?

For the answer, see the next graph below, taken from some birdy named Hornbill who, though, is less hostile to Najib (pay attention to the green line, at 60 to 100% of GDP that ran for half of Mahathir’s era):

https://hornbillunleashed.files.wordpress.com/2013/03/malaysian-debt-to-gdp1.jpg?w=646&h=393

Both charts are factual, but none is true. Not true because debt and GDP are apple and orange comparisons.

Total federal government debt is total stock of monies owed by Putrajaya whereas GDP is not a stock concept but a flow — how many stalks of rice ripened yesterday and harvested, chapatis made and eaten tomorrow — hence, GDP changes by the minute.

Debt-to-GDP is hardly the stuff of economics, it is not even worth discussing, but it is useful for rating agencies (Moody’s etc) and central banks as a measure (notice the word, ‘a’) of the government’s ability to pay. But, in the hands of motherfuckers like Lim Guan Eng and Mahathir Mohamad, they’d use it to decide if Malaysia is going to be ‘bankrupt’.

In corporate or stock market terms, debt level is called ‘leverage’ or ‘gearing’. Hence, debt-to-income ratio is a company’s ability to pay for every dollar earned over a period. In an indirect way, the ratio measures how much money could be earned for every dollar borrowed, though those earnings won’t come three, five years later when a factory, paid with a bank loan today, is completed and therefore could start to produce goods after which they are sold (insyaallah) and earn money to repay the loan. Hopefully, net of these repayments, there is leftover as profit.

Exactly the same is the debt-to-GDP concept, measured sometimes in percentage terms, and mostly as multiple (or fraction) of the other. At a macroeconomic level, however, the ratio is almost useless because, unlike corporate, the government can print money.

Still, we’ll talk about it here because of morons like Anil Netto, since joined by the Lady of the Valley (who can bear to see a graph, which gives her a kepala spin), each of them, one piling on top of the other in a doomsday propaganda started by Mahathir, now spread by Malaysiakini and Stevie ‘Wonder’ Gan.

Now, look at the Japan numbers:

https://tradingeconomics.com/charts/facebook.png?url=/japan/government-debt-to-gdp

Holy Jesus shit…! 200%, then 250.

These are numbers that Gan, to serve the propaganda, won’t show. This is because the graph demonstrates two things:

  • (a) you don’t need Moody’s to tell you Mahathir is spreading lies,
  • (b) that the ratio in Malaysia doesn’t really, really, really matter.

So long as you afford to repay, who cares if it is 1000% of GDP. And if you have no money to repay then print money or sell bonds. In Japan, they print yen; in US dollars.

Here then we arrive at the crux of the matter in Mahathir’s lies:

  • what’s debt; (Which seems like a redundant question till you learn about its economics.)
  • is a government guarantee given on a loan a debt;
  • the differences between federal, national, and household debt; and
  • does it matter in distinguishing different kinds of debt, or debt that’s external or domestic.

We’ll deal with them together but in random order — the end result from our quest is still the same.

Related image

Because Mahathir and Pakatan tied up government debt with bankruptcy (this stupidity came from the other motherfucker named Lim Kit Siang), quickly scan through the column headings above: debt is broken into external and domestic.

This is big deal because money owed to, say, Japan is different from owing Maybank. Owing Maybank, the government has the power to print ringgit to settle its debt. Owing Japan, it can’t print yen. Malaysia has to earn yen to pay back yen. So, how to get hold of yen? In that situation, Bank Negara comes in.

In other words, ringgit debt won’t bankrupt Malaysia but foreign debt will. Many Latin America in the 1980s, (see Chile, table above), Philippines in the 1990s, Greece and Iceland in 2000s, defaulted on their debt.

Most of those debt — and this is point of departure in discussing debt — were owed by the government (see Greece, below) not by individuals and companies. What is the federal government external debt today? Answer: Around 200 bn out of 687 bn, that is, under 20% of GDP. In comparison Bank Negara’s international reserves is more than 400 bn.

https://image.slidesharecdn.com/u7pyx4wjrxskup0ncw5f-signature-a0b6d81867a40269870504687385440a4a803b0576456d478aa880c5bf0c5f28-poli-150403042146-conversion-gate01/95/comparative-analysis-of-debt-market-in-hungary-greece-latvia-italy-and-iceland-1-32-638.jpg?cb=1428035022

If by breaking down the concept of debt, the federal government’s position isn’t in dire straits, why then did the motherfuckers Mahathir/Guan Eng keep drumming it up?

To answer that question, first resolve: Is it 1 trillion or 686 bn?

(This segment to be continued…)

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Letters from a Stoic

There are more things … likely to frighten us than there are to crush us; we suffer more often in imagination than in reality.

https://i2.wp.com/www.brainpickings.org/wp-content/uploads/2016/06/thinslicesofanxiety10.jpg?resize=768%2C513&ssl=1

https://i0.wp.com/www.brainpickings.org/wp-content/uploads/2016/02/seneca-3.jpg?resize=768%2C678&ssl=1

From the Daoist Seneca

It is likely that some troubles will befall us; but it is not a present fact. How often has the unexpected happened! How often has the expected never come to pass! And even though it is ordained to be, what does it avail to run out to meet your suffering? You will suffer soon enough, when it arrives; so look forward meanwhile to better things. What shall you gain by doing this? Time. There will be many happenings meanwhile which will serve to postpone, or end, or pass on to another person, the trials which are near or even in your very presence. A fire has opened the way to flight. Men have been let down softly by a catastrophe. Sometimes the sword has been checked even at the victim’s throat. Men have survived their own executioners. Even bad fortune is fickle. Perhaps it will come, perhaps not; in the meantime it is not. So look forward to better things.

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Not-so-impenetrable Joycean Speak

Ulysses:

the day I got him to propose to me . . . first I gave him the bit of seedcake out of my mouth… he said I was a flower of the mountain… yes so we are flowers all a womans body yes that was one true thing he said in his life and the sun shines for you today yes that was why I liked him because I saw he understood or felt what a woman is and I knew I could always get round him and I gave him all the pleasure I could leading him on till he asked me to say yes and I wouldn’t answer first only looked out over the sea and the sky. . .

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Un-Joyce

Those who are to be judges, must also be performers (i.e artists.) Those who are to perform, should judge less. — Adapted from Aristotle, in Politics

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One of the finest films to come out of the Chinese society, arts, consciousness and our humanity. Accept it as true because it is.

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Dragon boat race today, above. Below, dragon boats 1200-1500 years ago, Tang era painting.

https://upload.wikimedia.org/wikipedia/commons/5/5b/Attributed_to_Li_Zhaodao_Dragon-boat_Race._Palace_Museum%2C_Beijing.jpg

Qu Yuan’s Suicide Note

We Chinese are the only culture that every year for 2000 years on the fifth day of the fifth month — today in Gregorian calendar — honors a government official who threw himself into a river, and we’d race each other to look for him.

This is the depth of our humanistic, secular culture, which is that the fate of man, people, beats all the gods.

The occasion is observed wherever there are Chinese (Anglophiles excepting), named duanwujie in China, dumpling festival in Malaysia/Singapore, hari in Japan.

The Han historian Sima Qian mentioned him in the shiji (Book of History). But Qu Yuan 屈原 himself, c. 340 BCE-278 BCE, left a body of written works contained in the anthology titled chuci, or Chu Elegies or Songs to Chu.

In it, his stylistic form veered away from the conventional that you normally see: four-character word organized in paired rows or in couplets. In Elegies, the signature and masterpiece is Qu Yuan’s Lamentations, 哀郢 lisao (poem in original Chinese). There, the varied forms, but predominantly three-character word + three,  dictate the themes and subjects.

In Lamentations, Qu Yuan alternates between talking about nature and about his life, as if these are parallel events; he compared his ethical values to the other officials then. There is no translating the Chinese form into English, but here is an example of the themes:

Heaving a sigh prolonged and wiping off my tears,
I grieve the life of our people with thorns and hardships laid.

In other parts he compares himself to a gardener, herbalist and naturalist, then goes off into an exploration of human qualities (in those lines, you can almost picture Umno and Mahathir-era rule):

At morn, I drink the magnolia’s dripping dews,
At nightfall, I on asters’ fallen petals dine….

I’ve planted nine fields of eupatorium sweet,
And raised a hundred mu of fragrant coumarous,
Together with fifty acres of azalea bright,
And asarums and angelicas fresh and new.
Expecting sore their foliage would then flourish fast,
I wish I could in due time reap an odorous crop.

I see those junta men all take to pleasures ill,
Their paths are dark and hazardous in butt,…

The rabble, greedy for gains and power, rushes on,
Chock-full, yet still not content with what it has got;
Each of them, self-condoning and doubting others,
Becomes’ bristling with envy rancid and hot,

The banal and the profound threads through the poem that runs a marathon 372 lines, but the finest part appears in the four-line Epilogue. It was his suicide note:

Since in that kingdom all my virtue spurn,
Why should I for the royal city yearn?
Wide though the world, no wisdom can be found.
I’ll seek the stream where once the sage was drowned.

This reminds of Zhao Mingfu 赵明福, that is, Teoh Beng Hock…, so that when Lim Guan Eng denies he is Chinese, he refutes and denounces all that, the ethics and ideals, which we Chinese stand for. But then he is Anglophile.

Mingfu, on the other hand, was true as Chinese; you see characteristics of it in the final note he left behind.

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Another Qu Yuan’s work is titled ‘Ask the Heavens!‘, in pinyin, tianwen 天问.

But, ask what? You can sense what the poem entails, given Qu Yuan’s circumstances of the time. Immediately below is the modern-day rendering of Ask the Heavens by Wang Xiaolong, painting in metal and wood:

https://upload.wikimedia.org/wikipedia/commons/d/d6/Question_to_heaven.jpg

lisao put to music

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Related image

 离骚 & Masterpieces in Chinese Literature

Above, illustrated version of Qu Yuan’s Lamentations, lisao 离骚. That version in traditional script (below, middle row) is a Qing-era copy kept in the Taiwan national archives. Earlier versions in the seal script (top row, below) are kept in China.

https://upload.wikimedia.org/wikipedia/commons/thumb/5/5b/Li_Sao_%28Chinese_characters%29.svg/100px-Li_Sao_%28Chinese_characters%29.svg.png

 屈原 Qu Yuan Ethics & Politics

Above, modern-day Qu Yuan depiction, standing in Hubei’s Jingzhou, present-day name for the ancient capital Ying  to the State of Chu  (c. 1030 BCE-223 BCE). Below, map of the ‘warring states’ era, at the end of which Chu (map below) was seized by Qin, creating a unified China.

In Chinese culture, the vanquished is not obliterated, unlike Anglophile and Malaiyoo Malaysia. Lu state (map below), also absorbed by Qin, gave the Chinese nation Confucius. The Chu state left behind the book named Songs to Chu or chuci 楚辭 — thereby giving the Chinese, Qu Yuan (plus dragon boat racing). He is venerated not as a god (the thing that stupid Anglophiles assume we do in temples, also below) but as an embodiment of certain ethical values and loyalist ideals, selflessness, upright, and steadfast to those.

Within these ideals is resolved the nationalist contention, so that Zhao Mingfu wouldn’t have to die so soon: whose side are you on, China or Malaysia? That question makes antagonistic two forces as if they are inherently exclusive, hence mutually destructive. This white man’s way of thinking is false.

I am China. China is me. By the same ideals and values, what’s good for China has to be good for Malaysia. Choosing one is choosing the other.

They could never understand that elementary philosophy, those Anglophiles Lim Guan Eng, that motherfucker, and YZ Chin, cunt of a bitch, all being so banana.

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After the dragon boats, come summer solstice

To Lady in a quiet Valley corner…

As humans women, in western culture, are so much better than men. From Varlam Shalamov who spent 15 years in prison camps, one in Kolyma, so that upon his release he wrote the book of ‘Kolyma Stories‘:

I saw that women are more decent and self-sacrificing than men: in Kolyma there were no cases of a husband following his wife. But wives would come, many of them.

On nights alone

Here, summer days are hotter than in Malaysia, topping 37 recently. Days are long, and the sun sets at about 8 pm. Schools and universities are on the final leg of the semester after which the holidays come. I wait to be released from my duties.

We are on a three-day public holiday since yesterday. For reasons of work, we were (again) separated, two days now, connected only by the phone and some text messages: “Two nights I can’t sleep and I’m crying on my own.” That evening, a video appears on my phone in which she is sobbing. Perhaps it is the bipolar disorder. Or, perhaps it’s the short nights. Summer solstice, when the day is longest, is due June 21.

Deep in the nights and when the day’s papers are cleared, all I’d do, after the messages, is to turn to Lamentations, lisao. Then, revisiting Joyce’s Ulysses, you see this:

May I touch you there?
Yes.
Can I stay the night?
Yes.
Will you always love me?
Yes.

Listening to those words, you know the rest of the world is unimportant, really. But the heart doesn’t rest easy; when we have been together for 8 years, or is it 9?, it feels strange to be talking strangely about her.

Mathematically, our lives go like this,

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P/S: Search under I Girasoli (English title, Sunflower). Near the end there is a line, spoken through Sofia Loren: “I wanted to die. I thought I could never live without love.” That, or, if it isn’t asking too much in philistine, ‘low-class’ culture DAP Malaysia, try the bookstore tomorrow for ‘Acts of Infidelity’ by Lena Andersson; it’s not a Mills & Boons type of work.

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Dragon boat pictorial across China

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