By Suflan Shamsuddin | The Malaysian Insider

FEB 21 – With the ever-increasing profile of racially divisive rhetoric spun to purportedly protect the interest of Malays, shouldn’t the alternative point of view be made equally forcefully, by way of an effective and organised Malay counter-movement?

Although right-wing Malay NGOs would like you to believe that Malays are united behind the notion of Ketuanan Melayu, there are actually a very large number of us who view this ideology as being immoral and unIslamic, and therefore unacceptable.

We also believe that it actually serves to weaken our community because it prevents many from developing a sense of personal accountability, it impedes the development of the capacity for critical and informed analysis, and it promotes short cuts and patronage.

In addition, this approach discourages playing by the book, it prevents an understanding of the value of diversity and inclusiveness, and it creates an excuse to avoid becoming competitive and achievement orientated.

Today many Malays share a concern with other Malaysians that even though time-limited means tested affirmative action programmes have value, perpetual handouts and special privileges are like drugs.

This is because it creates an addiction to receiving from the “hand that feeds”, that which poisons them and affects the growth and well-being of the beneficiaries. With this comes elitism and cronyism, encouraged and supported by those who need, or offer, such protection and patronage.

With resources quickly drying up, there is a real fear of a rude and potentially violent awakening when this habit can no longer be maintained.

So, the idea for this Malay counter-movement has begun to germinate. If this movement were to materialise, it would look to advance a Malay culture and mindset, which rejects Ketuanan Melayu, and that is instead built on Islamic and universally held values, virtues and ideals, which include integrity, self-motivation, self-determination, a quest for knowledge, a desire for self-improvement, tolerance and respect.

It would operate on an independent and non-partisan basis so that it can stay true to a morally robust set of principles by which to pursue the cause of improving the welfare and condition of the Malays.

It would study and promote an understanding of the concerns that could impede the progress of the Malays. It would also seek to inform policy through consultation with all stakeholders such as the Government, political parties, and civil society.

It would look to help develop new ideas to address the concerns relating to why the Malays, in general, have not been as successful and self-actualised as they ought to have been, given the opportunities they have been afforded over the last fifty years.

Finally, it would look to make and market a convincing case to the Malays, as to what is it for them to gain, in life and in the hereafter, were they to lead their life by the values and principles espoused.

For this movement to be impactful, it must be structured as being wholly Malay, and its membership must be fairly representative of the community whether by reference to gender, age or background. This is because its ultimate aim is to win the hearts and minds of the Malays themselves.

This, of course, might hinder the participation of those who do not feel it right to associate themselves with a wholly Malay-only movement, although there will be some who will see its value in countering the rhetoric of the hardliners in right-wing Malay organisations.

Nevertheless, it might appeal to others who feel it crucial, and might want to help, to work together to promote meaningful change in their own community as an end in itself, and as a means to a better Malaysia.

Ideally, “towering” non-partisan Malays who are universally respected by all Malaysians should play an active role in the movement. These individuals would have achieved success in their own fields without the ill effects of Ketuanan Melayu, and should ensure that the movement has credibility, maintains its independence and moral compass, and remains unsoiled by the vested interests of any individual or political party.

Even though non-partisan, the movement should also attract members of all Malay-centric political parties who share the same ideals for their community. They might wish to support this movement because they all share a desire to get rid of an antiquated and bankrupt Malay political paradigm built on religious and racial intolerance, patronage and insecurity.

They would be united in wanting to replace it with one that builds the confidence and capacity of the Malays to compete and contribute fairly and successfully.

However, in order to maintain the credibility and independence of the movement, leaders and active members of such political parties should accept the need to confine their participation to a supporting role, and not expect to lead or influence its decision-making.

It should follow that Malay leaders of all parties who desire a united and workable Malaysia ought to fully support the creation of this movement, since the greater is the movement’s support from the Malay community, the less will they need to pander to the sentiments of extremists and racists inside and outside of their party.

Finally, such a movement should not be seen as serving to perpetuate an “us versus them” mentality, separating Malays from non-Malays. It must not become in anyway a threat to an inclusive Malaysia.

Instead it should be seen as doing the exact converse, i.e. helping to prepare the Malays to take the first and important steps to embrace the creation of the illusive Bangsa Malaysia, over the longer term.

Today, this movement is nothing but an idea. If you are interested in its development, please sign up as a member of the Facebook group Tabung Idea Mengukuhkan Martabat Melayu, which I have only just set up, to log ideas and comments about this proposal.