Independence: Free from Colonisers, Bound in Mind

Independence or Merdeka for us Malaysians, signifies freedom from colonial rule. However, in reality, while we are physically free, our minds, politics, economy, and attitudes remain bound by the colonial legacy deeply embedded in our systems and culture. The colonisers cleverly implanted a system designed to protect their interests, ensuring that they could continue to extract the wealth of our nation while keeping the indigenous population mentally and culturally shackled.

Political Power and the Culture of Obedience

In the past, political power, religion, and governance were unified under the rule of the monarchy. The culture of obedience to the king meant that the people submitted to authority and adhered to the established norms, encapsulated in the saying, “Better to lose a child than to lose custom.” These customs represented the rules and methods of governance, which took precedence over the needs of the people.

However, with independence, our governance system underwent significant changes, transferring power to the people through a parliamentary democracy, a constitutional monarchy, and the separation of powers among the executive, legislative, and judiciary branches. The introduction of political parties and the concept of elected representatives was foreign to the traditional mindset, which was accustomed to a culture of unwavering loyalty to leaders and ancient customs.

The people did not fully grasp the essence of this new system. They continued to view their leaders through the lens of old traditions, where loyalty and obedience were paramount, even though, in this new system, the ultimate power rested with the people themselves.

The Subtle Shifts by the Colonisers

When the colonisers arrived, they subtly altered the governance system, separating religion from politics. They implemented a “divide and rule” strategy:

• Political power, including control over the national language, was retained by the colonial rulers.
• The authority over religion, customs, and culture was relegated to the monarchy.

This system mirrored the Western practice of separating politics from the church, a concept ingrained over centuries in their culture and political norms.

After independence, the Malays failed to recognise that the playing field had changed, but their mindset and attitudes remained the same. This continuation of old norms by both leaders and the people became the accepted standard of Malay politics.

Economic Apathy and the Continuation of Colonial Legacies

For centuries, the West plundered the economic wealth of our nation, and the Malays remained indifferent, largely unaware of the true extent of this exploitation. Even as foreign entities entered and seized opportunities in the country’s wealth, the Malays showed little concern, failing to understand the intricacies of the new economy, which differed significantly from traditional agriculture.

This lack of awareness persists today, with many still oblivious to how the nation’s wealth continues to be exploited by others. The economy, business, trade, finance, and investments have evolved into new tools of colonisation and oppression. Yet, the Malays remain largely unconcerned, as long as they are unaware of these realities.

The one area that the Malays are sensitive about is religion, race, customs, and culture. These have always been and continue to be sources of deep-seated sensitivities, often exploited as political capital in today’s context.

Evaluating Politics through a Colonial Lens

Even after independence, the Malay mindset and attitudes remained unchanged:

• There is little concern for the economy, and an even lesser understanding of its power.
• The Malays remain divided along lines of religion, race, customs, and culture, with sensitivities easily inflamed. The colonisers successfully implanted these divisive mindsets, and they continue to dominate the themes of Malay politics today.

While institutions like MARA were established, focusing on politics often meant neglecting economic interests. Similarly, religious councils were formed, but political attention to economic welfare was lacking, despite it being a primary concern for the Malay-Muslim community.

The way Malays assess politics is evident in general elections and state elections:

• Economic performance is not a primary criterion.
• The performance of political parties is also not the main consideration.

Instead, the assessment is rooted in an outdated mindset, where leaders are judged based on personal faults and parties are criticised for their negative aspects within the government. This focus on the negative, without balancing it with the positive achievements, reflects a deep-rooted habit that undermines the true potential of political evaluation.

Moreover, there is a tendency to view leaders as heroes who can do no wrong, fostering a culture of blind party loyalty where any mistake is defended at all costs. The prowess in Malay politics is measured by who can accuse their opponents the most effectively, rather than by actual records of success.

When it comes to individual leaders, the focus is often on their weaknesses, without considering their achievements. There are six categories of weaknesses that are typically judged:

1. Personal faults, including those of family members.
2. Mismanagement of party funds.
3. Policy failures leading to national losses.
4. Enrichment of oneself, family, and cronies.
5. The fracturing of Malay unity and the loss of Malay political power.
6. Making baseless accusations against opponents, which are later proven false.

These are the criteria by which Malays judge their leaders not by their successes or what they can offer for the future. This skewed prioritisation of issues, where critical matters are treated lightly and non-critical issues are given undue importance, is leading to the gradual erosion of Malay political strength.

Conclusion

As we reflect on the true meaning of Merdeka, it is crucial to recognise that while we may have achieved independence from colonial rule, the remnants of colonial influence still linger in our minds, attitudes, and political practices. To truly liberate ourselves, we must break free from these mental shackles, re-evaluate our priorities, and focus on building a future where economic understanding, political acumen, and unity are at the forefront of our national agenda.