Anwar Ibrahim (front), as the country’s 10th Prime Minister, is wasting no time in resetting the nation to achieve stability and economic recovery.
FINALLY, the dust has settled. Millions of people across the country have been watching with bated breath as legitimacy has been confirmed beyond question, and the doubting voices of the Perikatan Nasional (PN) and PAS in Parliament now ring hollow.
Yes, Minister, Datuk Seri Anwar Ibrahim has bravely taken the democratic path in Parliament to firmly establish himself as the country’s 10th Prime Minister, and he is wasting no time in resetting the nation to achieve stability and economic recovery.
Reformatory wheel
The reformatory wheel has been set in motion. Institutional and procedural changes have begun at Putrajaya and are gradually spreading to other departments and agencies across the country.
Yes, Minister! The policy thrust made simple sends a powerful message: clean up the government, cut unnecessary spending, reset the economy, and most importantly, include ordinary people in all aspects of socioeconomic revitalisation.
It is a high-morality policy statement that resonates well with parties in the ‘Unity Government’ and across the country, where millions have high hopes for the emergence of a new Malaysia with better economic days ahead.
Egalitarianism, people, community, and morality rooted in humanity are among the key defining characteristics of PM Anwar’s mission and stewardship, even as he sets sight on leading Malaysia to another ‘Asian Renaissance.’
In this regard, the analysis of power is related to human values. And the ‘reformasi’ espoused by Anwar is a part of the political process in which ideology has a role in political affairs.
Centrality of values, morality
Yes, Minister! Inherent in most of Anwar’s public policy statements is the centrality of values and morality which emanate from the goodness of the common man, and not the elitists.
Taking it a step further, one is inclined to suggest that a political leader, whether an MP or a state assemblyman, should be given to awe, openness, and humility in responding to the challenges and needs of the people they serve.
All of this is a necessary component of political morality, as seen aesthetically in the sublime experience.
Yet some critics are not hesitant to express a concern regarding the emergence of a ‘false sublime.’
The notion that politics is a rule-governed competition between competing definitions of what is morally desirable raises some serious questions.
How do people’s moral characteristics influence their choice of sides in this debate?
How and why do individuals differ in their interpretations of moral and social values?
Moral perspectives are regarded as social identities that are socially constructed and communicated at the community level. And moral reasoning is used to communicate a political position.
It also pays special attention to the effects of participation on the formation of political attitudes and identities.
Exemplary in religious conduct
Yes, Minister! This, among others, provides some useful insight into the importance of values and morality as definers of the preferred MPs or assemblymen, and how the community regards these factors as an intrinsic part of its social fabric.
A Muslim MP or assemblyman is expected to conform to the tenets and practice of the Islamic faith and strengthen his religious bond with the local voters and supporters.
Likewise, a predominantly Christian Dayak community expects its MP or assemblyman to lead a life that is exemplary of a good Christian steward.
Although the political parties in Sarawak are silent on the faith and religious conduct of their political leaders, the community is perceivably quiet, for fear of incurring the wrath of the higher-up, but are not holding back on their expectations.
Social values and morality are an extension of the community’s face and character, and the politician who represents them is expected to embrace and live these values when going about their political activities.
Unfortunately, some elected legislators have chosen to compromise on their path of faith as secular temptations get the better of them and lead them astray.
The communities that elect them can only watch in dismay as the party leadership prefers not to intervene in matters of faith and morality, despite the fact that they are important to local community leaders.
Yes, Minister! Political participation plays an important role in the formation of moral identity. When young people bring their moral concerns into the realm of political action, they anneal their moral identity and mature over time.
Political participation focuses on processes for dealing with competing interests, as well as institutions that serve as repositories of moral traditions, connecting youth to moral communities.
As a result, people can form identities in relation to established traditions within the context of democratic practices which enable people, communities and institutions to function intelligently and freely in a pluralistic society.
Does the government have the right to enforce morality on other people? It is a question that begets a question.
Isn’t it ironic that one segment of society insists on labelling something immoral, while the other insists that it doesn’t matter? To add to the uncertainty is the claim that the government has no business enforcing morality.
Yes, Minister! Different people have different goals and values, and the state’s role is to enforce the rules of the game. As a result, the government should act as a referee in a football game, not taking sides or supporting any one player’s goals and values, but rather ensuring that everyone follows the rules.
Politics of survival
But what then is the rightful position? In practice, an elected legislator represents only his party’s policy and manifesto. He works to advance his party’s policy and manifesto.
As a result, he does not speak for everyone. He works for the benefit of both his party and himself.
Even though he has been elected by the people in his constituency, he would put his personal interest and that of his party leadership above his constituents. This is the reality of the politics of survival and ascendancy to power today.
Once an elected politician gains power, he is likely to expand his own sphere of influence and reap a variety of benefits for himself.
So, can he truly claim to be a representative of and for the people? This should be possible only if he is selfless and above narrow party considerations, and has motives of service and broader considerations.
The ‘power of people’ is the force that drives and binds all of these into a coherent trajectory, and it is the same social dynamics on which social values and morality grow their roots and spread their tentacles of influence across the community.
Premier of Sarawak Datuk Patinggi Tan Sri Abang Johari Tun Openg delivering a speech during an event at a longhouse.
People’s dynamics
People’s dynamics and their various facets continue to be an integral part of community participatory development, which includes the upholding of good social values and morality. Within the dynamic context, the politician is expected to be a good actor before assuming his natural self in the real-life situation.
The power of social morality that arises from an individual’s depth of humanity is a priceless seed that germinates good social and human values and serves as the foundation for the natural construction of morality. It should be cloned and used to define and construct politics’ soft human side.
Yes, Minister! If the new administration under Anwar Ibrahim in Putrajaya has taken the bold step of charting the mission to reset Malaysia on an expanded and sustainable people-centric mode, Sarawak has no reason not to follow suit.
Toman Mamora (PhD Nottingham, UK) is a communication and research consultant. He comments on contemporary social and political issues and seeks to raise public opinion on subjects of societal value.
