Are extremism and racism mutually reinforcing? What are the innovative ways in eliminating racial discrimination and promoting unity in this country? These two questions formed the theme of the Sixth National Conference on Non-Discrimination organised by Pusat Komas, on Nov 2 in Kuala Lumpur.
I was invited to speak and frame the theme together with Suhakam Commissioner Jerald Joseph.
In today’s world, in looking at the objectives of extremism, it is important to state at the outset that it is not only or always due to religion. There are other factors, too — nationalistic in nature —for example, fighting for independence, reform and replacement of existing government or systems, or a combination of the above factors. The root causes are normally two, one related to civil liberties — including lack of political representation, failure of political systems or movements and injustice — and the other economic issues and problems.
In the context of why IS (Islamic State) became what it is today, according to international scholar Fawaz Gerges, there are four inter-related factors. Firstly, IS is an extension of Al Qaeda International, which is a creature of the 2003 US-led invasion of Iraq and its aftermath. Secondly, the fragmentation of the post-Saddam Hussein political establishment and its incapacity to articulate policies that emphasised the country’s national identity. These are followed by the breakdown of state institutions in Syria and the country’s descent into a full-blown war and derailment of the Arab Spring uprisings.
On racism, my presentation was mainly on the politics of race. According to political scientists Jill Vickers and
Annette Isaac, race in politics is about how the state makes race a priority and how state-sanctioned racial discrimination occurs. In essence, it is about how governments use laws, policies and state institutions involving race in order to win elections and to stay in power.
In Malaysia, a special racial category was created — bumiputera — and certain socio-economic policies administered by the federal government give preference to this community. Because politics of race is so embedded and ingrained in this country, most people (notably the Malays) do not see it happening. If they see it, they may not think it is wrong. Some are willing to accept it. Some political parties may actually like it, because it serves their purposes and interests.
We should seriously inspect and evaluate what is happening in Malaysia. I highlighted the fact that the term “bumiputera” was hotly debated even in the discussions of the National Unity Consultative Council, which was established by the government to reduce racial polarisation and promote national reconciliation. Even though no decision was made on this matter, half of the members, including myself, were of the opinion that we should review it.
Racism becomes worse when religious flavour is added to it. The mainstream narrative is provided by some political leaders working in concert with some religious figures. They are impressing upon the Malays-Muslims that they must do something in order to protect Islam in a “siege mentality” framework. Hence, we have controversies regarding the usage of the word “Allah”, the seizure of Bibles, the fear of the cross symbol, hudud (though it is a very small part of the Islamic criminal system), kafir harbi (non-Muslims who are at war with a Muslim state) and the latest concerning the names of food including hot dog and root beer.
To overcome extremism and racism, some people call for moderation. But we must ensure the term is properly understood and not misinterpreted, misappropriated, or hijacked in the fight against violent extremism. In a recent development, moderates in political parties were wiped out after they were labelled as less Islamic or Malay. In place of them are extremists who ended calling themselves moderates.
Moderation is to be applied in all areas of our lives. As a Muslim, I would focus on being a good Muslim. In this regard, the Quran provides sufficient guidance in many verses. For example, Islam is “a mercy to all [Muslims and non-Muslims]” (al-Anbiya: 107). Islam acknowledges and celebrates plurality and diversity. Because, if Allah so willed, “He could have made you all one people” (an-Nahl: 93). But, Allah “created you from male and female, and made you peoples and tribes that you may know each other (not that you may despise each other)” (al-Hujurat: 13). And Islam upholds the principle of religious freedom: “Let there be no compulsion in religion” (al-Baqarah: 256).
My proposal is for us to come up with a new political configuration. I called it “centripetalism”. Our current racialised politics is due to the practice of “consociationalism”, of bargaining and compromise between races. This elitist race-based cooperation has lost its relevance.
The ruling Umno-BN’s answer is to replace it with a “bumiputera-dominant” configuration, which is actually another form of extreme politics of race. But, if the Umno-PAS pact is to materialise, it is going to be worse, because it is going to be a “bumiputera-Muslim dominant” model.
What it means is that we may end up having a bumiputera-Muslim dominated government versus a non-bumiputera-Muslim opposition, which is bad for the country. To me, we should replace consociationalism with a “centripetalism” model that is multiracial-cultural, centrist, inclusive, moderate and progressive.
Datuk Saifuddin Abdullah is chief secretary of Pakatan Harapan. He is active on Twitter: @saifuddinabd.
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