"Saya telah mengemukakan pandangan bahawa SSS and DAP bagai pinang dibelah dua kerana mereka sehati sejiwa dalam hasrat mahu membentuk Bangsa Malaysia. Menurut gerakan SSS, kempen mereka berteraskan penubuhan “satu bangsa, satu negara, satu bahasa”. ‘Satu bangsa’ yang diuar-uarkan SSS saling tak tumpah dengan konsep bangsa ‘Anak Malaysia’/Malaysian First yang dilaungkan DAP." (here)
Apakah rumusan diatas benar?
Yang jelas ada perbedaan ideologi yang amat ketara antara Satu Sekolah berbanding dengan halatuju perjuangan DAP dan sejarah evolusi DAP Malaysian Malaysia.
Would a party that vehemently rejects the National Cultural Policy be supporting something that is?
Penggubalan Dasar Kebudayaan Kebangsaan adalah penting bagi sesebuah negara membangun dan yang mempunyai penduduk berbilang kaum seperti Malaysia. Dasar ini nanti akan dapat menjadi Garis panduan dalam membentuk, mewujud dan mengekalkan identiti negara di kalangan dunia antarabangsa. Penggubalan dasar ini perlu dibuat dengan mempertimbangkan fakta-fakta perkembangan sejarah serantau dan kedudukan negara ini sebagai pusat pertemuan serta pusat tamadun dan perdagangan sejak dua ribu tahun yang lampau. Peranannya sebagai sebuah pusat pertemuan, telah melahirkan proses interaksi, pengenalan, penyerapan dan penerimaan pelbagai unsur-unsur yang sesuai kepada kebudayaan asas rantau ini dari pelbagai unsur-unsur kebudayaan dunia. Dengan yang demikian, sebagai satu proses yang berterusan, penwujudan Kebudayaan Kebangsaan Malaysia akan terus berlandaskan unsur-unsur dan tiga prinsip yang ditetapkan oleh Kerajaan sebagai Dasar Kebudayaan Kebangsaan iaitu:
(i) Berteraskan kepada Kebudayaan Rakyat Asal rantau ini yang merangkumi kawasan Malaysia, Indonesia, Filipina, Singapura, Brunei, Thailand dan Kampuchea serta Kepulauan Selatan Pasifik (Polynesia, Melanesia dan Oceania) sehingga Malagasi adalah merupakan bahagian utama dari kawasan tamadun atau budaya Melayu. Rantau ini merupakan pusat pemancaran, pengembangan dan warisan Kebudayaan Melayu sejak zaman berzaman dan ditandai pula oleh kegemilangan dan keagungan tamadun Melayu yang berpusat di Melaka yang menggunakan Bahasa Melayu sebagai bahasa perhubungan antarabangsa (linguafranca). Kebudayaan serantau ini digambarkan oleh persamaan-persamaan di bidang bahasa yang berasaskan keluarga bahasa Melayu - Austronesia, kedudukan geografi, pengalaman sejarah, kekayaan alam, kesenian dan nilai-nilai keperibadiannya. Budaya Melayu pada hari ini merupakan cara hidup, lambang identiti dan asas ukuran keperibadian kepada lebih 200 juta umat manusia yang menuturkan satu rumpun bahasa yang sama. Dengan yang demikian, kebudayaan rakyat asal rantau ini dalam pengertian sempit atau luasnya kebudayaan Melayu telah dijadikan teras kepada Kebudayaan Kebangsaan.
(ii) Unsur-unsur Kebudayaan Lain Yang Sesuai dan Wajar boleh diterima Kebudayaan sebagai sesuatu yang dinamik, sentiasa berubah-ubah melalui proses penyerapan dan penyesuaian secara berterusan. Prinsip ini bertepatan dengan situasi penduduk berbilang kaum yang mewarisi pelbagai budaya. Dengan itu unsur-unsur budaya Cina, India Arab, Barat dan lain-lain yang sesuai dan wajar diberi penimbangan dan penerimaan dalam pembentukan Kebudayaan Kebangsaan. Kesesuaian penerimaan dalam penyerapan ini adalah bergantung kepada tidak wujudnya percanggahan dengan Perlembagaan dan prinsip-prinsip Rukun Negara dan kepentlngan nasional serta asas-asas moral dan kerohanian sejagat pada amnya dan pada Islam sebagai agama rasmi negara khasnya.
(iii) Islam Menjadi Unsur Yang Penting Dalam Pembentukan Kebudayaan Kebangsaan - Agama atau kepercayaan kepada Tuhan merupakan unsur penting dalam proses pembangunan negara serta pembentukan rakyat yang berakhlak dan berperibadi mulia. Agama Islam memberi panduan kepada manusia dalam mengimbang dan memadukan usaha bagi mengisi kehendak-kehendak emosi dan fizikal dan kerana itu patut menjadi unsur yang penting dalam pembentukan Kebudayaan Kebangsaan memandangkan kedudukannya sebagai agama rasmi negara, di samping telah wujudnya fakta sejarah dan nilai-nilai Islam yang telah sedia didukung oleh sebahagian besar rakyat rantau ini. Ketiga-tiga prinsip asas di atas adalah melambangkan penerimaan gagasan Kongres Kebudayaan Kebangsaan 1971. (here)
This is the DAP position on that Policy
"The DAP feels that the time has come for Malaysians who oppose the ‘One Language, One Culture’ Policy, to make clear their opposition without any more delay, for the next three years will be the last opportunity for Malaysian to demonstrate their opposition. If Malaysians fail to make use of this last opportunity in the next three years to make clear their opposition to a ‘One Language, One Culture’ Policy, then it would be an inflexible and immovable policy for the future affecting the coming generations of Malaysians." Lim Kit Siang (here)
"The DAP would have justified its existence and the support which the people had given to it since its formation in 1966, if this is all that the DAP had achieved – as the beacon which steered Malaysians out of the darkest and most dangerous period of her nation-building process. But the DAP had achieved more than checking and defeating the force of extremism and unreason which wanted to create a ‘One Language, One Cultural’ Malaysia." Lim Kit Siang (here)
Clause 21(2) of the 1961 Education Act is therefore no ‘enabling clause’ to be used only at the request of the school or the community concerned, but a blank cheque to be used at any time the political leaders of the day deemed expedient. Isn’t this the reason why the Mahathir Education Report referred to the ‘temporary’ rather than the ‘permanent’ status of Chinese and Tamil primary schools?
We in the DAP had kept a vigilant guard ever since the 1960s against attempts to use Clause 21(2)of the 1961 Education Act. When I spoke in this House some ten years ago, on 10th January 1972, about the fears and apprehensions of the Chinese community about the continued existence of Chinese primary schools, the then Minister of Education did not give a categorical assurance that the government would not convert Chinese and Tamil primary schools into national primary schools. Instead, we were told that this was a question which would have to be decided in two or three years’ time. A year later, on 16th July 1973, in reply to a DAP question in Parliament, the Parliamentary Secretary to the Minister of Education said the question of whether the government would convert all national-type primary schools by 1975 or after had not been decided yet. Again, in the Royal Debate on 16th April 1974, referring to a government assurance that it was not the intention of the government to convert Chinese primary schools by 1975,.........
That Chinese and Tamil primary schools exist today, and that Clause 21 (2) of the 1961 Education Act remain uninvoked, owes in large to the ability of the DAP to withstand the Barisan onslaughts in the 1974 general elections. (here)
The premise of her arguments centers around the DAP's Malaysian First "statement"
What exactly does this Malaysian First Chinese Second means anyway?
Lets find out from the man himself....lets go waaaaay back to when the term first came out ...must go way back folks baru paham camne the concept was formulated.....
It is most tragic that the young generation of Malaysians, who are totally-Malaysian-born and Malaysian-oriented, with no links or associations with any other foreign country, whose senses, sounds, sights and experiences since childhood have been completely Malaysian, are probably the most polarised and alienated. For instance, a Malaysian Chinese student abroad feels closer to his Malay and Indian compatriot, as they have more things in common, than to a Hong Kong Chinese, Taiwan Chinese or even Singapore Chinese student. There is that instinctive identification of himself as a Malaysian first and Chinese second. But when at home in our own country, he is repeatedly reminded that he is Chinese first and Malaysia second, whether in terms of university places, government job opportunities, the application of licences, permits or low-cost houses, and a whole range of daily-life experiences. here
How now........can the blogger tafsir that statement by Lim Kit Siang in 1981?
let me try to tafsir kok kelate buleh mek?.....
To me it has nothing to do with the Concept of Bangsa at all.
The underlying thought process behind the statement centers around a situation that one becomes Malaysian First (according to DAP Supremo) can only be satisfied outside our Jurisdiction.
And once this Malaysian Chinese comes back he/she would also feels closer to his other Malaysian Chinese as they have more things in common? No
So for a Malaysian of Chinese ethnicity NOT TO BE REMINDED THAT HE IS CHINESE FIRST (in our jurisdiction) all those RACE BASED POLICIES MUST GO? No
Well this has evolved into their official battle cry.
Allow me to ask a simple question...
Is that not a Trojan Horse to eliminate Bumiputra Rights and do away with affirmative action policies for the Bumiputra?
Now back to the key issue, Lim mentions of a young generation of Malaysians being the Most Polarised and Alienated in 1981
How old would this generation be now?
And would this cohort of polarised Malaysians be sending their Kids to National or Vernacular Schools?
Do we perpetuate this problem or do we face it head on?
And how do we ensure that the statement "whose senses, sounds, sights and experiences since childhood have been completely Malaysian" be true?
And how do we ensure that the statement "whose senses, sounds, sights and experiences since childhood have been completely Malaysian" be true?
I find it strange how the blogger could arrive at such a simplistic "pinang di belah dua" and "Anak Malaysia/Malaysian First" as equal to Satu Sekolah Objectives when none of DAP's action and objectives matches Satu Sekolah.
To be completely honest I think you need a Serious Reboot girl....come back bila system dah clear sikit ya
