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Friday, April 30, 2004
Kali ini aku tak akan menulis atas desakan rakan-rakan yang ingin melihat sesuatu yang baru di laman ini….
Hari ini sepanjang hari bermula dari jam 1:30 tengahari hujan mula turun. Semalam aku tidur lewat, kerana mengikut perancangan terpaksa bergerak jauh beratus kilometer. Seperti biasa, aku mengharapkan hari itu akan mendatangkan suatu yang produktif untuk aku.
Hari bermula dengan sungguh baik. Tiba sahaja tengahari, rancangan untuk bergerak jauh terpaksa dibatalkan. Aku seperti biasa terus mengatur untuk tugasan lain yang boleh aku lakukan untuk hari tersebut.
Panggilan daripada rakan yang inginkan maklumat mengenai tugas aku, aku laksanakan dan aku janji akan menjalankan apa yang telah dipertanggungjawabkan.
Seterusnya, temujanji seterusnya ialah pada jam 9 malam. Jadi, aku mesti lakukan sesuatu sehingga waktu berkenaan.
Terus, aku menghubungi rakan lain untuk menjalankan beberapa sessi perbincangan sambil "catch up with things’. Temujanji diatur dan dipersetujui pada jam 5.30.
Pukul 5.15 aku sudah terpacul dan fizikal aku mula letih kerana tidak cukup tidur, agaknya, yakni cuma mendapat 3 jam sahaja.
Malangnya selepas tunggu sehingga 2 jam, temujanji tersebut terpaksa dibatalkan kerana alasan hujan dan beliau ada rancangan lain yang telah diatur lebih awal.
Dengan rasa nak terkencing, dengan basah kuyup sambil menunggu bersama pisang goreng dan teh tarik, aku ke masjid; satu jam aku tak dapat tahan mengantu, tertidur, dan satu jam di warong. Rasa kecewa bercampur sakit hati aku cuba laporkan pada Tuhan.
Lantas, aku sudah tidak mempunyai mood untuk teruskan kerja-kerja lain…..Kerja malam tersebut aku batalkan sahaja.
Hampa rasanya apabila rancangan-rancangan awal yang telah diatur sia-sia…..
Hari ini sepanjang hari bermula dari jam 1:30 tengahari hujan mula turun. Semalam aku tidur lewat, kerana mengikut perancangan terpaksa bergerak jauh beratus kilometer. Seperti biasa, aku mengharapkan hari itu akan mendatangkan suatu yang produktif untuk aku.
Hari bermula dengan sungguh baik. Tiba sahaja tengahari, rancangan untuk bergerak jauh terpaksa dibatalkan. Aku seperti biasa terus mengatur untuk tugasan lain yang boleh aku lakukan untuk hari tersebut.
Panggilan daripada rakan yang inginkan maklumat mengenai tugas aku, aku laksanakan dan aku janji akan menjalankan apa yang telah dipertanggungjawabkan.
Seterusnya, temujanji seterusnya ialah pada jam 9 malam. Jadi, aku mesti lakukan sesuatu sehingga waktu berkenaan.
Terus, aku menghubungi rakan lain untuk menjalankan beberapa sessi perbincangan sambil "catch up with things’. Temujanji diatur dan dipersetujui pada jam 5.30.
Pukul 5.15 aku sudah terpacul dan fizikal aku mula letih kerana tidak cukup tidur, agaknya, yakni cuma mendapat 3 jam sahaja.
Malangnya selepas tunggu sehingga 2 jam, temujanji tersebut terpaksa dibatalkan kerana alasan hujan dan beliau ada rancangan lain yang telah diatur lebih awal.
Dengan rasa nak terkencing, dengan basah kuyup sambil menunggu bersama pisang goreng dan teh tarik, aku ke masjid; satu jam aku tak dapat tahan mengantu, tertidur, dan satu jam di warong. Rasa kecewa bercampur sakit hati aku cuba laporkan pada Tuhan.
Lantas, aku sudah tidak mempunyai mood untuk teruskan kerja-kerja lain…..Kerja malam tersebut aku batalkan sahaja.
Hampa rasanya apabila rancangan-rancangan awal yang telah diatur sia-sia…..
Thursday, April 22, 2004
NGOs in the Service of Imperialism
Dear Friends and NGO colleagues,
An Invitation to Suaram's Thinking Allowed Session
SUARAM is having a special discussion come 27th April 2004, titled "NGOs
in the Service of Imperialism", at the Suaram Office, No: 383 1st Floor,
jalan 5/59 Petaling Jaya, Selangor. We have attached a very interesting and
thought provoking paper by James Petras & Henrry Veltmeyer. Dr Kua Kia
Soong, SUARAM Director will make a presentation on the paper, followed
by a short input by a discussant and then an open forum.
NGOs: In the Service of Imperialism
by James Petras
Throughout history ruling classes, representing small minorities, have always depended on the coercive state apparatus and social institutions to defend their power, profits and privileges. In the past, particularly in the Third World, imperial-ruling classes financed and supported overseas and domestic religious institutions to control exploited people and deflect
their discontent into religious communal rivalries and conflicts.
While these practices continue today, in more recent decades a new social institution emerged that provide the same function of control and ideological mystification ? the self-described non-governmental organizations (NGOs). Today (1999) there are at least 50,000 NGOs in the Third World receiving over $10 billion in funding from international
financial institutions, Euro-US-Japanese governmental agencies and local governments. The managers of the biggest NGOs manage million dollar budgets with salaries and perks that are comparable to CEOs. They jet to international conferences, confer with top corporate and financial directors and make policy decisions thataffect ? in the great majority of cases adversely millions of people especially the poor, women and informal sector working people.
The NGOs are significant world wide political and social actors operating in rural and urban sites of Asia, Latin America and Africa and frequently linked in dependent roles with their principle donors in Europe, the US and Japan. It is symptomatic of the pervasiveness of the NGOs and their economic and political power over the so-called "progressive world" that there have been few systematic Left critiques of the negative impact of NGOs. In a large part this failure is due to the success of the NGOs in displacing and destroying the organized Leftist movements and co-opting their intellectual strategists and organizational leaders.
Today most left movements and popular spokespeople focus their criticism on the IMF, World Bank,multi-national corporations, private banks, etc. who fix the macro-economic agenda for the pillage of the Third World. This is an important task.
However, the assault on the industrial base, independence and living standards of the Third World takes place on both the macro-economic and living and the micro-socio-political level. The egregious effects of structural adjustment policies on wages and salaried workers, peasants and small national business people, generates potential national-popular discontent. And that is where the NGOs come into the picture to mystify and deflect that discontent away from direct attacks on the corporate/banking power structure and profits toward local micro-projects and apolitical "grass roots" self-exploitation and "popular education" that avoids class analysis of imperialism and capitalist exploitation.
The NGOs world-wide have become the latest vehicle for upward mobility for the ambitious educated classes: academics, journalists, and professionals have abandoned earlier excursions in the poorly rewarded leftists movements for a lucrative career managing an NGO, bringing with them their organizational and rhetorical skills as well as a certain populist vocabulary. Today, there are thousands of NGO directors who drive $40,000 four wheel drive sports vehicles from their fashionable urban home or apartment to their well-furnished office or building complex, leaving the children and domestic chores in the hands of servants, their yards tended by gardeners. They are more familiar and spend more time at the overseas sites of their international conferences on poverty (Washington, Bangkok, Tokyo, Brussels, Rome, etc.) than at the muddy villages of their own country.
They are more adept at writing up new proposals to bring in hard currency for "deserving professionals" than risking a rap on the head from the police attacking a demonstration of underpaid rural school teachers. The NGO leaders are a
new class not based on property ownership or government resources but derived from imperial funding and their capacity to control significant popular groups. The NGO leaders can be conceived of as a kind of neo-comprador group
that doesn?t produce any useful commodity but does function to produce services for the donor countries ?mainly trading in domestic poverty for individual perks.
The formal claims used by NGO directors to justify their position ? that they fight poverty, inequality, etc. are self-serving and specious. There is a direct relation between the growth of NGOs and the decline of living standards: the proliferation of NGOs has not reduced structural unemployment, massive displacements of peasants, nor provided liveable wage levels for the growing army of informal workers. What NGOs have done, is provided a thin stratum of professionals with income in hard currency to escape the ravages of the neo-liberal economy that affects their country, peopleand to climb in the existing social class structure.
This reality contrasts with the self-image that NGO functionaries have of themselves. According to their press releases and public discourses, they represent a Third Way between "authoritarian statism" and "savage market capitalism": they describe themselves as the vanguard of "civil society" operating in the interstices of the "global economy." The common purpose that most resounds at NGO conferences is "alternative development."
The phrase-mongering about "civil society" is an exercise in vacuity. "Civil society" is not a unitary virtuous entity ? it is made of classes probably more profoundly divide as ever in this century. Most of the greatest injustices against workers
are committed by the wealthy bankers in civil society who squeeze out exorbitant interest payments on internal debt, landlords who throw peasants off the land and industrial capitalists who exhaust workers at starvation wages in
sweatshops. By talking about "civil society" NGOers obscure the profound class divisions, class exploitation and class struggle that polarizes contemporary "civil society". While analytically useless and obfuscating, the concept, "civil society" facilitates NGO collaboration with capitalist interests that finance their institutes and allows them to orient their projects and followers into subordinate relations with the big business interests that direct the neo-liberal economies. The NGOers side with big business? "anti-statist" rhetoric (one in the name of "civil society" the other in the name of the "market") to reallocate state resources.
The capitalists? "anti-Statism" is used to increase public funds to subsidize exports and financialbailouts. The NGOers try to grab a junior share via "subcontracts" to deliver inferior services to fewer recipients. Contrary to the NGOers? self image who see themselves as innovative grass roots leaders, they are in reality the grass root reactionaries who
complement the work of the IMF by pushing privatization "from below" and demobilizing popular movements, thus undermining resistance. The ubiquitous NGOs thus present the Left with a serious challenge that requires a critical political
analysis of their origins, structure and ideology.
Origin, Structure and ideology of the NGOs
The real boost in NGO mushrooming occurs in time of rising mass movements that challenge imperialhegemony. The growth of radical socio-political movements and struggles provided a lucrative commodity which ex-radical and pseudo popular intellectuals could sell to interested, concerned and well-financed private and public foundations closely tied with European and US multi-nationals and governments. The funders were interested in information ? social science intelligence ? like the "propensity for violence in urban slum areas" (an NGO project in Chile during the mass uprisings of 1983-86), the capacity of NGOers to raid popular communities and direct energy toward self-help projects instead of social transformations and the introduction of a class collaborationist rhetoric packaged as "new identity discourses? that
would discredit and isolate revolutionary activists.
Popular revolts loosened the purse strings of overseas agencies and millions poured into Indonesia, Thailand and Peru in the seventies; Nicaragua, Chile, Philippines in the 8Os; El Salvador, Guatemala, Korea in the 90s. The NGOers were essentially there to "put out the fires." Under the guise of constructive projects they argued against engaging in ideological movements thus effectively using foreign funds to recruit local leaders, send them to overseas conferences to give testimonials, while effectively encouraging local groups to adapt to the reality of neo-liberalism.
As outside money became available, NGOs proliferated, dividing communities into warring fiefdoms fighting to get a pieceof the action. Each "grass roots activist" cornered a new segment of the poor (women, young people
from minorities, etc.) to set up a new NGO and take the pilgrimage to Amsterdam, Stockholm, etc. to "market" their project, activity, constituency and finance their center ? and their careers.
While NGOs may have had a vaguely "progressive" tincture during so-called "democratic transitions" when the old order was crumbling, and corrupt rulers were losing control and popular struggles wereadvancing. The NGOs became the vehicle for transactions between old regimes and conservativeelectoral politicians. The NGOs used their grass roots rhetoric, organizational resources and their status as "democratic" human rights advocates to channel popular support behind politicians and parties, which confined the transition to legal-political reforms not socio-economic changes. NGOs demobilized the populace and fragmented the movements. In every country that experienced an "electoral transaction," in the 1980s and 90s, from Chile to the Philippines to South Korea and beyond, the NGOs have played an important role in rounding up votes for regimes, which continued or even deepened the socio-economic status quo. In exchange, many ex-NGOers nded up running government agencies or even becoming Ministers with popular sounding titles (women rights, citizen participation, popular power, etc.).
The reactionary political rule of NGOs was built into the very structures upon which they were (and are) organized.
NGO Structure: Internally Elitist, Externally Servile
In reality NGOs are not "non-governmental" organizations. They receive funds from overseas governments, work as private sub-contractors of local governments and/or are subsidized by corporate funded private foundations with close working relations with the state. Frequently they openly collaborate with governmental agencies at home or overseas. Their programs are not accountable to local people but to overseas donors who "review" and "oversee" the performance of the NGOs according to their criteria and interests. The NGO officials are self-appointed and one of their key
tasks is designing proposals that will secure funding. In many cases this requires thatNGO leaders find out the issues that most interest the Western funding elites, and shaping proposalsaccordingly. Thus in the 1980s NGO funds were available to study and provide political proposals on"governability" and "democratic transitions" reflecting the concerns of
the imperialist powers that the fall of dictatorships would not lead to "ungovernability" ? namely mass movements deepening the struggle and transforming the social system. The NGOs, despite their democratic, grassroots rhetoric are hierarchical ? with the director in total control of projects, hiring and firing as well as deciding who gets their way paid to international conferences. The "grassroots" are essentially the objects of this hierarchy; rarely do they see the money
that "their" NGO shovels in; nor do they get to travel abroad; nor do they draw the salaries or perks of their "grassroots" leaders. More important non of these decisions are ever voted on. At best after the deals have been cooked by the Director and the overseas funders, the NGO staff will call a meeting of "grassroots activists" of the poor to approve the project. In most cases the NGOs are not even membership organizations but a self-appointed elite, which, under the pretense of being "resource people" for popular movements, in fact, competes with and undermines them. In this sense NGOs undermine democracy by taking social programs and public debate out of the hands of the local people and their elected natural leaders and creating dependence on non-elected, overseas officials and their anointed local officials.
NGOs foster a new type of cultural and economic colonialism ? under the guise of a new internationalism. Hundreds of individuals sit in front of high powered PCs exchanging manifestos, proposals and invitations to international conferences with each other. They then meet in well-furnished conference halls to discuss the latest struggles and offerings with
their "social base" ? the paid staff ? which then pass on the proposals to the "masses" through flyers and "bulletins." When overseas funders show up, they are taken on "exposure tours" to showcase projectswhere the poor are helping themselves and to talk with successful micro-entrepreneurs (omitting the majority who fail the first year). The way this new colonialism works is not difficult to decipher.
Projects are designed based on guidelines and priorities of the imperial centers and their institutions. They are then "sold" to the communities. Evaluations are done by and for the imperial institutions. Shifts of funding priorities
or bad evaluations result in the dumping of groups, communities, farmers and cooperatives. Everybody is
increasingly disciplined to comply with the donor?s demands and their project evaluators. The NGO directors, as the new viceroys, supervise and ensure conformity with the goals, values and ideology of the donors as well as the proper use of
funds.
Ideology of NGOs Versus Radical Socio-political Movements
NGOs emphasize projects not movements; they "mobilize" people to produce at the margins not to struggle to control the basic means of production and wealth; they focus on the technical financial assistance aspects of projects not on structural conditions that shape the everyday lives of people. The NGOs co-opt the language of the Left: "popular power," "empowerment," "gender equality," "sustainable development," "bottom up leadership," etc. The problem is that this language is linked to a framework of collaboration with donors and government agencies that subordinate activity to non-confrontational politics. The local nature of NGO activity means "empowerment" never goes beyond influencing small
areas of social life with limited resources within the conditions permitted by the neo-liberal ?state? and macro-economy.
The NGOs and their professional staff directly compete with the socio-political movements for influence among the poor, women, racially excluded, etc. Their ideology and practice diverts attention from the sources and solutions of poverty (looking downward and inward instead of upward and outward). To speak of micro-enterprises instead of the
exploitation by the overseas banks, as solutions to poverty i based on the false notion that the problem is one of individual initiative rather than the transference of income overseas. The NGOs "aid" affects small sectors of the population, setting up competition between communities for scarce resources and generating insidious distinction and inter and intra community rivalries thus undermining class solidarity. The same is true among the professionals: each sets up their NGO to solicit overseas funds. They compete by presenting proposals closer to the liking of the overseas donors for lower prices, while claiming to speak for more followers. The net effect is a proliferation of NGOs that fragment poor communities into sectoral and sub-sectoral groupings unable to see the larger social picture that afflicts them and even less able to unite in struggle against the system.
Recent experience also demonstrates that foreign donors finance projects during "crises" ? political and social challenges to the status quo. Once the movements have ebbed, they shift funding to NGO-regime "collaboration," fitting the NGO projects into the projects into the neo-liberal agenda. Economic development compatible with the "free market?? rather than social organization for social change becomes the dominant item on the funding agenda.
The structure and nature of NGOs with their "apolitical" posture and their focus on self-help, depoliticizes and demobilizes the poor. They reinforce the electoral processes encouraged by the neo-liberal parties and mass media. Political education about the nature of imperialism, the class basis of neo-liberalism, the class struggle between exploiters and temporary workers are avoided. Instead the NGOs discuss "the excluded," the "powerless," "extreme poverty," "gender or racial discrimination," without moving beyond the superficial symptom, to engage the social system that produces these
conditions. Incorporating the poor into the neo-liberal economy through purely "private voluntary action" the NGOs create a political world where the appearance of solidarity and social action cloaks a conservative conformity with the international and national structure of power.
It is no coincidence that as NGOs have become dominant in certain regions independent class political action has declined, and neo-liberalism goes uncontested. The bottom line is that the growth of NGOs coincides with increased funding from neo-liberalism and the deepening of poverty everywhere. Despite its claims of many local successes, the overall
power of neo-liberalism stands unchallenged and the NGOs increasingly search for niches in the interstices of power. The problem of formulating alternatives has been hindered in another way.
Many of the former leaders of guerrilla and social movements, trade union and popular women?s organizations have been co-opted by the NGOs. The offer is tempting higher pay (occasionally in hard currency), prestige and recognition by overseas donors, overseas conferences and networks, office staff and relative security from repression. In contrast the socio-political movements offer few material benefits but greater respect and independence and more importantly the freedom to challenge the political and economic system. The NGOs and their overseas banking supporters (Inter-American
Bank, the Asian Development Bank, the World Bank) publish newsletters featuring success stories of micro-enterprises and other self-help projects without mentioning the high rates of failure aspopular consumption declines, low price imports flood the market and as interest rates spiral as is the case in Brazil and Indonesia today. Even the "successes" affect only a small fraction of the total poor and succeed only to the degree that others cannot enter into the same market.
The propaganda value of individual micro-enterprise success, however is important in fostering the illusion that neo-liberalism is a popular phenomenon. The frequent violent mass outbursts that take place in regions of
micro-enterprise promotion suggests that the ideology is not hegemonic and the NGOs have not yet displaced independent class movements.
NGO ideology depends heavily on essentialist identity politics, engaging in a rather dishonest polemic with radical movements based on class analysis. They start from the false assumption that class analysis is "reductionist" overlooking the extensive debates and discussions within-Marxism on issues of race, ethnicity and gender equality and avoiding the more serious criticism that identities themselves are clearly and profoundly divided by class differences: Take for example, the Chilean or Indian feminist living in a plush suburb drawing a salary 15-20 times that of her domestic
servant who works 6 days a week.
Class differences within gender determine housing, living standards, health, educational opportunities and who appropriates who?s surplus value. Yet the great majority of NGOs operates on the basis of identity politics and argue that this is the basic point of departure for the new (post-modern politics). Identity politics does not challenge the male dominated elite world of IMF privatizations, multi-national corporations and local landlords.Rather, it focuses on "patriarchy" in the household, family violence, divorce, family planning, etc. In other words, it fights for gender equality within the micro-world of exploited peoples in which the exploited and impoverished male worker/peasant emerges as the main villain. While no one should support gender exploitation or discrimination at any level, the feminist NGOs do a
gross disservice to working women by subordinating them to the greater exploitation of sweatshops which benefit upper class men and women, rent
collecting male and female landlords and CEOs of both sexes.
The reason the feminist NGOs ignore the "Big Picture" and focus on local
issues and personal politics is
because billions of dollars flow annually in that direction. If feminist
NGOs began to engage in land
occupations with men and women landless workers in Brazil or Indonesia
or
Thailand or the Philippines, if they joined in general strikes of mainly
female low-paid rural school teachers against structural adjustment
policies, the NGO spigot would get turned off ? by their imperial donors.
Class Solidarity and NGO Solidarity with Foreign Donors
The word ??solidarity?? has been abused to the point that in many
contexts
it has lost meaning. The term "solidarity" for the NGOers includes
foreign
aid channeled to any designated "impoverised" group.
"Research" or "popular education" of the poor by professionals is
designed
as "solidarity." In many ways the hierarchical structures and the forms
of
transmission of "aid" and "training" resemble
nineteenth century charity and the promoters are not very different from
Christian missionaries.
The NGOers emphasize "self-help" in attacking the "paternalism and
dependence" of the state. In the competition among NGOs to capture the
victims of neo-liberals, the NGOs receive important subsidies from their
counterparts in Europe and the US, the self help ideology emphasizes the
replacement of public employees for volunteers and upwardly mobile
professions contracted on a temporary basis.
The basic philosophy of the NGO view is to transform "solidarity" into
collaboration and subordination to the macro-economy of neo-liberalism
by
focusing attention away from state resources of the wealthy classes
toward
self-exploitation of poor. The poor do not need to be made virtuous by
the
NGO for what the state obligates them to do.
The Marxist concept of solidarity in contrast emphasizes class
solidarity
within the class, solidarity of oppressed groups (women and people of
color)
against their foreign and domestic exploiters,
the major focus is not on the donations that divide classes and pacify
small
groups for a limited time
period. The focus of Marxist concept of solidarity is on the common
action
of the same members of the class, sharing their common economic
predicament,
struggling for collective improvement.
It involves intellectuals who write and speak for the social movements
in
struggle committed to sharing the same political consequences. The
concept
of solidarity is linked to "organic" intellectuals who are basically
part of
the movement ? the resource people providing analysis and education for
class struggle and taking the same political risks in direct action.
In contrast, the NGOers are embedded in the world of institutions,
academic
seminars, foreign foundations, international conferences speaking a
language
understood only by those "initiated" into the subjectivist cult of
essentialist identities. The Marxists view solidarity as sharing the
risks
of the
movements, not being outside commentators who raise questions and defend
nothing. For the NGOers the main object is "getting" the foreign funding
for
the "project." The main issue, for the Marxist is the process of
political
struggle and education in securing social transformation (and organizing
the
people for the seizure of state power?..Arvind).
The movement was everything the objective was important in raising
consciousness for societal
change: constructing political power to transform the general condition
of
the great majority. "Solidarity" for the NGOers divorced from the
general
object of liberation, it is merely a way of bringing people together to
attend a job retraining seminar, to build a latrine. For the Marxists
the
solidarity of a collective struggle contains the seeds of the future
democratic collectivist society. The larger vision or its absence is
what
gives the different conceptions of solidarity their distinct meaning.
Class Struggle and Co-operation
The NGOers frequently write of "co-operation" of everyone, near and far,
without delving too profoundly on the price and conditions for securing
the
co-operation of neo-liberal regimes and overseas funding agencies. Class
struggle is viewed as an atavism to a past that no longer exists. Today
we
are told "the poor" are intent on building a new life. They are fed up
with
traditional politics, ideologies and politicians. So far, so good. The
problem is that the NGOers are not so forthcoming in describing their
role
as mediators and brokers, hustling funds overseas. The concentration of
income and the growth of inequalities are greater than ever, after a
decade
of preaching co-operation and micro-enterprises, and self-help.
Today the banks like the World Bank fund the export agro-businesses that
exploit and poison millions of farm laborers while providing funds to
finance small micro-projects. The role of the NGOs in the micro projects
is
to neutralize political opposition at the bottom while neo-liberalism is
promoted at the top.
The ideology of "co-operation" links the poor through the NGOs to
neo-liberals at the top.
Intellectually the NGOs are the intellectual policemen who define
acceptable
research, distribute research funds arid filter out topics and
perspectives
that project class analysis and struggle perspective.
Marxists are excluded from the conferences and stigmatized as "ideologues"
while? NGOs present
themselves as "social scientists." The control of intellectual fashion,
publications, conferences,
research fund provide the post-Marxists with an important power base ?
but
on ultimately dependent on avoiding conflict with their external funding
patrons.
Critical Marxist intellectuals have their strength in the fact that
their
ideas resonate with the evolving
social realities. The polarization of classes and the violent
confrontations
are growing, as their theories
would predict. It is from this perspective that the Marxists are
tactically
weak and strategically strong
vis-a-vis the NGOs.
Alterative NGOs
One could argue that there are a great many different type of NGOs and
that
many do criticize and organize against adjustment policies, the IMF,
debt
payments, etc. and that its unfair to lump them all in the same bag.
There is a grain of truth in this but this position belies a more
fundamental issue. Most peasant leaders from Asia and Latin America that
I
have spoken to complain bitterly of the divisive and elitist role that
even
the "progressive" NGOs play: they, the NGOs want to subordinate the
peasant
leaders to their organizations, they, want to lead and speak "for" the
poor.
They do not accept subordinate roles. Progressive NGOs use peasants and
the
poor for their research projects, they benefit from the publication ?
nothing comes back to the movements not even copies of the studies done
in
their name! Moreover, the peasant leaders ask why the NGOs never risk
their
neck after educational seminars? Why do they not study the rich and
powerful
? why us?
Even conceding that within the "progressive NGOs" there are minorities
that
function as "resource"
people to radical social-political movements, the fact is that the
people
receive a tiny fraction of funds
that go to the NGOs. Furthermore, the great mass of NGOs fit the
description
outlined above and it is up to the few exceptions to prove otherwise: a
major step forward for the "progressive NGOs" is to systematically
criticize
and critique the ties of their NGO colleagues with imperialism and its
local
clients, their ideology of adaptation to neo-liberalism and their
authoritarian and elitist/structures. Then it would be useful for them
to
tell their western counterpart NGOs to get out of
the foundation-government networks and go back to organizing and
educating
their own people in Europe and North America to form socio-political
movements that can challenge the dominant regimes and parties that serve
the
banks and multinationals.
In other words, the NGOs should stop being NGOs and convert themselves
into
members of socio-political movements. That is the best way to avoid
being
lumped with the tens of thousands of NGOs feeding at the donor?s trough.
Dear Friends and NGO colleagues,
An Invitation to Suaram's Thinking Allowed Session
SUARAM is having a special discussion come 27th April 2004, titled "NGOs
in the Service of Imperialism", at the Suaram Office, No: 383 1st Floor,
jalan 5/59 Petaling Jaya, Selangor. We have attached a very interesting and
thought provoking paper by James Petras & Henrry Veltmeyer. Dr Kua Kia
Soong, SUARAM Director will make a presentation on the paper, followed
by a short input by a discussant and then an open forum.
NGOs: In the Service of Imperialism
by James Petras
Throughout history ruling classes, representing small minorities, have always depended on the coercive state apparatus and social institutions to defend their power, profits and privileges. In the past, particularly in the Third World, imperial-ruling classes financed and supported overseas and domestic religious institutions to control exploited people and deflect
their discontent into religious communal rivalries and conflicts.
While these practices continue today, in more recent decades a new social institution emerged that provide the same function of control and ideological mystification ? the self-described non-governmental organizations (NGOs). Today (1999) there are at least 50,000 NGOs in the Third World receiving over $10 billion in funding from international
financial institutions, Euro-US-Japanese governmental agencies and local governments. The managers of the biggest NGOs manage million dollar budgets with salaries and perks that are comparable to CEOs. They jet to international conferences, confer with top corporate and financial directors and make policy decisions thataffect ? in the great majority of cases adversely millions of people especially the poor, women and informal sector working people.
The NGOs are significant world wide political and social actors operating in rural and urban sites of Asia, Latin America and Africa and frequently linked in dependent roles with their principle donors in Europe, the US and Japan. It is symptomatic of the pervasiveness of the NGOs and their economic and political power over the so-called "progressive world" that there have been few systematic Left critiques of the negative impact of NGOs. In a large part this failure is due to the success of the NGOs in displacing and destroying the organized Leftist movements and co-opting their intellectual strategists and organizational leaders.
Today most left movements and popular spokespeople focus their criticism on the IMF, World Bank,multi-national corporations, private banks, etc. who fix the macro-economic agenda for the pillage of the Third World. This is an important task.
However, the assault on the industrial base, independence and living standards of the Third World takes place on both the macro-economic and living and the micro-socio-political level. The egregious effects of structural adjustment policies on wages and salaried workers, peasants and small national business people, generates potential national-popular discontent. And that is where the NGOs come into the picture to mystify and deflect that discontent away from direct attacks on the corporate/banking power structure and profits toward local micro-projects and apolitical "grass roots" self-exploitation and "popular education" that avoids class analysis of imperialism and capitalist exploitation.
The NGOs world-wide have become the latest vehicle for upward mobility for the ambitious educated classes: academics, journalists, and professionals have abandoned earlier excursions in the poorly rewarded leftists movements for a lucrative career managing an NGO, bringing with them their organizational and rhetorical skills as well as a certain populist vocabulary. Today, there are thousands of NGO directors who drive $40,000 four wheel drive sports vehicles from their fashionable urban home or apartment to their well-furnished office or building complex, leaving the children and domestic chores in the hands of servants, their yards tended by gardeners. They are more familiar and spend more time at the overseas sites of their international conferences on poverty (Washington, Bangkok, Tokyo, Brussels, Rome, etc.) than at the muddy villages of their own country.
They are more adept at writing up new proposals to bring in hard currency for "deserving professionals" than risking a rap on the head from the police attacking a demonstration of underpaid rural school teachers. The NGO leaders are a
new class not based on property ownership or government resources but derived from imperial funding and their capacity to control significant popular groups. The NGO leaders can be conceived of as a kind of neo-comprador group
that doesn?t produce any useful commodity but does function to produce services for the donor countries ?mainly trading in domestic poverty for individual perks.
The formal claims used by NGO directors to justify their position ? that they fight poverty, inequality, etc. are self-serving and specious. There is a direct relation between the growth of NGOs and the decline of living standards: the proliferation of NGOs has not reduced structural unemployment, massive displacements of peasants, nor provided liveable wage levels for the growing army of informal workers. What NGOs have done, is provided a thin stratum of professionals with income in hard currency to escape the ravages of the neo-liberal economy that affects their country, peopleand to climb in the existing social class structure.
This reality contrasts with the self-image that NGO functionaries have of themselves. According to their press releases and public discourses, they represent a Third Way between "authoritarian statism" and "savage market capitalism": they describe themselves as the vanguard of "civil society" operating in the interstices of the "global economy." The common purpose that most resounds at NGO conferences is "alternative development."
The phrase-mongering about "civil society" is an exercise in vacuity. "Civil society" is not a unitary virtuous entity ? it is made of classes probably more profoundly divide as ever in this century. Most of the greatest injustices against workers
are committed by the wealthy bankers in civil society who squeeze out exorbitant interest payments on internal debt, landlords who throw peasants off the land and industrial capitalists who exhaust workers at starvation wages in
sweatshops. By talking about "civil society" NGOers obscure the profound class divisions, class exploitation and class struggle that polarizes contemporary "civil society". While analytically useless and obfuscating, the concept, "civil society" facilitates NGO collaboration with capitalist interests that finance their institutes and allows them to orient their projects and followers into subordinate relations with the big business interests that direct the neo-liberal economies. The NGOers side with big business? "anti-statist" rhetoric (one in the name of "civil society" the other in the name of the "market") to reallocate state resources.
The capitalists? "anti-Statism" is used to increase public funds to subsidize exports and financialbailouts. The NGOers try to grab a junior share via "subcontracts" to deliver inferior services to fewer recipients. Contrary to the NGOers? self image who see themselves as innovative grass roots leaders, they are in reality the grass root reactionaries who
complement the work of the IMF by pushing privatization "from below" and demobilizing popular movements, thus undermining resistance. The ubiquitous NGOs thus present the Left with a serious challenge that requires a critical political
analysis of their origins, structure and ideology.
Origin, Structure and ideology of the NGOs
The real boost in NGO mushrooming occurs in time of rising mass movements that challenge imperialhegemony. The growth of radical socio-political movements and struggles provided a lucrative commodity which ex-radical and pseudo popular intellectuals could sell to interested, concerned and well-financed private and public foundations closely tied with European and US multi-nationals and governments. The funders were interested in information ? social science intelligence ? like the "propensity for violence in urban slum areas" (an NGO project in Chile during the mass uprisings of 1983-86), the capacity of NGOers to raid popular communities and direct energy toward self-help projects instead of social transformations and the introduction of a class collaborationist rhetoric packaged as "new identity discourses? that
would discredit and isolate revolutionary activists.
Popular revolts loosened the purse strings of overseas agencies and millions poured into Indonesia, Thailand and Peru in the seventies; Nicaragua, Chile, Philippines in the 8Os; El Salvador, Guatemala, Korea in the 90s. The NGOers were essentially there to "put out the fires." Under the guise of constructive projects they argued against engaging in ideological movements thus effectively using foreign funds to recruit local leaders, send them to overseas conferences to give testimonials, while effectively encouraging local groups to adapt to the reality of neo-liberalism.
As outside money became available, NGOs proliferated, dividing communities into warring fiefdoms fighting to get a pieceof the action. Each "grass roots activist" cornered a new segment of the poor (women, young people
from minorities, etc.) to set up a new NGO and take the pilgrimage to Amsterdam, Stockholm, etc. to "market" their project, activity, constituency and finance their center ? and their careers.
While NGOs may have had a vaguely "progressive" tincture during so-called "democratic transitions" when the old order was crumbling, and corrupt rulers were losing control and popular struggles wereadvancing. The NGOs became the vehicle for transactions between old regimes and conservativeelectoral politicians. The NGOs used their grass roots rhetoric, organizational resources and their status as "democratic" human rights advocates to channel popular support behind politicians and parties, which confined the transition to legal-political reforms not socio-economic changes. NGOs demobilized the populace and fragmented the movements. In every country that experienced an "electoral transaction," in the 1980s and 90s, from Chile to the Philippines to South Korea and beyond, the NGOs have played an important role in rounding up votes for regimes, which continued or even deepened the socio-economic status quo. In exchange, many ex-NGOers nded up running government agencies or even becoming Ministers with popular sounding titles (women rights, citizen participation, popular power, etc.).
The reactionary political rule of NGOs was built into the very structures upon which they were (and are) organized.
NGO Structure: Internally Elitist, Externally Servile
In reality NGOs are not "non-governmental" organizations. They receive funds from overseas governments, work as private sub-contractors of local governments and/or are subsidized by corporate funded private foundations with close working relations with the state. Frequently they openly collaborate with governmental agencies at home or overseas. Their programs are not accountable to local people but to overseas donors who "review" and "oversee" the performance of the NGOs according to their criteria and interests. The NGO officials are self-appointed and one of their key
tasks is designing proposals that will secure funding. In many cases this requires thatNGO leaders find out the issues that most interest the Western funding elites, and shaping proposalsaccordingly. Thus in the 1980s NGO funds were available to study and provide political proposals on"governability" and "democratic transitions" reflecting the concerns of
the imperialist powers that the fall of dictatorships would not lead to "ungovernability" ? namely mass movements deepening the struggle and transforming the social system. The NGOs, despite their democratic, grassroots rhetoric are hierarchical ? with the director in total control of projects, hiring and firing as well as deciding who gets their way paid to international conferences. The "grassroots" are essentially the objects of this hierarchy; rarely do they see the money
that "their" NGO shovels in; nor do they get to travel abroad; nor do they draw the salaries or perks of their "grassroots" leaders. More important non of these decisions are ever voted on. At best after the deals have been cooked by the Director and the overseas funders, the NGO staff will call a meeting of "grassroots activists" of the poor to approve the project. In most cases the NGOs are not even membership organizations but a self-appointed elite, which, under the pretense of being "resource people" for popular movements, in fact, competes with and undermines them. In this sense NGOs undermine democracy by taking social programs and public debate out of the hands of the local people and their elected natural leaders and creating dependence on non-elected, overseas officials and their anointed local officials.
NGOs foster a new type of cultural and economic colonialism ? under the guise of a new internationalism. Hundreds of individuals sit in front of high powered PCs exchanging manifestos, proposals and invitations to international conferences with each other. They then meet in well-furnished conference halls to discuss the latest struggles and offerings with
their "social base" ? the paid staff ? which then pass on the proposals to the "masses" through flyers and "bulletins." When overseas funders show up, they are taken on "exposure tours" to showcase projectswhere the poor are helping themselves and to talk with successful micro-entrepreneurs (omitting the majority who fail the first year). The way this new colonialism works is not difficult to decipher.
Projects are designed based on guidelines and priorities of the imperial centers and their institutions. They are then "sold" to the communities. Evaluations are done by and for the imperial institutions. Shifts of funding priorities
or bad evaluations result in the dumping of groups, communities, farmers and cooperatives. Everybody is
increasingly disciplined to comply with the donor?s demands and their project evaluators. The NGO directors, as the new viceroys, supervise and ensure conformity with the goals, values and ideology of the donors as well as the proper use of
funds.
Ideology of NGOs Versus Radical Socio-political Movements
NGOs emphasize projects not movements; they "mobilize" people to produce at the margins not to struggle to control the basic means of production and wealth; they focus on the technical financial assistance aspects of projects not on structural conditions that shape the everyday lives of people. The NGOs co-opt the language of the Left: "popular power," "empowerment," "gender equality," "sustainable development," "bottom up leadership," etc. The problem is that this language is linked to a framework of collaboration with donors and government agencies that subordinate activity to non-confrontational politics. The local nature of NGO activity means "empowerment" never goes beyond influencing small
areas of social life with limited resources within the conditions permitted by the neo-liberal ?state? and macro-economy.
The NGOs and their professional staff directly compete with the socio-political movements for influence among the poor, women, racially excluded, etc. Their ideology and practice diverts attention from the sources and solutions of poverty (looking downward and inward instead of upward and outward). To speak of micro-enterprises instead of the
exploitation by the overseas banks, as solutions to poverty i based on the false notion that the problem is one of individual initiative rather than the transference of income overseas. The NGOs "aid" affects small sectors of the population, setting up competition between communities for scarce resources and generating insidious distinction and inter and intra community rivalries thus undermining class solidarity. The same is true among the professionals: each sets up their NGO to solicit overseas funds. They compete by presenting proposals closer to the liking of the overseas donors for lower prices, while claiming to speak for more followers. The net effect is a proliferation of NGOs that fragment poor communities into sectoral and sub-sectoral groupings unable to see the larger social picture that afflicts them and even less able to unite in struggle against the system.
Recent experience also demonstrates that foreign donors finance projects during "crises" ? political and social challenges to the status quo. Once the movements have ebbed, they shift funding to NGO-regime "collaboration," fitting the NGO projects into the projects into the neo-liberal agenda. Economic development compatible with the "free market?? rather than social organization for social change becomes the dominant item on the funding agenda.
The structure and nature of NGOs with their "apolitical" posture and their focus on self-help, depoliticizes and demobilizes the poor. They reinforce the electoral processes encouraged by the neo-liberal parties and mass media. Political education about the nature of imperialism, the class basis of neo-liberalism, the class struggle between exploiters and temporary workers are avoided. Instead the NGOs discuss "the excluded," the "powerless," "extreme poverty," "gender or racial discrimination," without moving beyond the superficial symptom, to engage the social system that produces these
conditions. Incorporating the poor into the neo-liberal economy through purely "private voluntary action" the NGOs create a political world where the appearance of solidarity and social action cloaks a conservative conformity with the international and national structure of power.
It is no coincidence that as NGOs have become dominant in certain regions independent class political action has declined, and neo-liberalism goes uncontested. The bottom line is that the growth of NGOs coincides with increased funding from neo-liberalism and the deepening of poverty everywhere. Despite its claims of many local successes, the overall
power of neo-liberalism stands unchallenged and the NGOs increasingly search for niches in the interstices of power. The problem of formulating alternatives has been hindered in another way.
Many of the former leaders of guerrilla and social movements, trade union and popular women?s organizations have been co-opted by the NGOs. The offer is tempting higher pay (occasionally in hard currency), prestige and recognition by overseas donors, overseas conferences and networks, office staff and relative security from repression. In contrast the socio-political movements offer few material benefits but greater respect and independence and more importantly the freedom to challenge the political and economic system. The NGOs and their overseas banking supporters (Inter-American
Bank, the Asian Development Bank, the World Bank) publish newsletters featuring success stories of micro-enterprises and other self-help projects without mentioning the high rates of failure aspopular consumption declines, low price imports flood the market and as interest rates spiral as is the case in Brazil and Indonesia today. Even the "successes" affect only a small fraction of the total poor and succeed only to the degree that others cannot enter into the same market.
The propaganda value of individual micro-enterprise success, however is important in fostering the illusion that neo-liberalism is a popular phenomenon. The frequent violent mass outbursts that take place in regions of
micro-enterprise promotion suggests that the ideology is not hegemonic and the NGOs have not yet displaced independent class movements.
NGO ideology depends heavily on essentialist identity politics, engaging in a rather dishonest polemic with radical movements based on class analysis. They start from the false assumption that class analysis is "reductionist" overlooking the extensive debates and discussions within-Marxism on issues of race, ethnicity and gender equality and avoiding the more serious criticism that identities themselves are clearly and profoundly divided by class differences: Take for example, the Chilean or Indian feminist living in a plush suburb drawing a salary 15-20 times that of her domestic
servant who works 6 days a week.
Class differences within gender determine housing, living standards, health, educational opportunities and who appropriates who?s surplus value. Yet the great majority of NGOs operates on the basis of identity politics and argue that this is the basic point of departure for the new (post-modern politics). Identity politics does not challenge the male dominated elite world of IMF privatizations, multi-national corporations and local landlords.Rather, it focuses on "patriarchy" in the household, family violence, divorce, family planning, etc. In other words, it fights for gender equality within the micro-world of exploited peoples in which the exploited and impoverished male worker/peasant emerges as the main villain. While no one should support gender exploitation or discrimination at any level, the feminist NGOs do a
gross disservice to working women by subordinating them to the greater exploitation of sweatshops which benefit upper class men and women, rent
collecting male and female landlords and CEOs of both sexes.
The reason the feminist NGOs ignore the "Big Picture" and focus on local
issues and personal politics is
because billions of dollars flow annually in that direction. If feminist
NGOs began to engage in land
occupations with men and women landless workers in Brazil or Indonesia
or
Thailand or the Philippines, if they joined in general strikes of mainly
female low-paid rural school teachers against structural adjustment
policies, the NGO spigot would get turned off ? by their imperial donors.
Class Solidarity and NGO Solidarity with Foreign Donors
The word ??solidarity?? has been abused to the point that in many
contexts
it has lost meaning. The term "solidarity" for the NGOers includes
foreign
aid channeled to any designated "impoverised" group.
"Research" or "popular education" of the poor by professionals is
designed
as "solidarity." In many ways the hierarchical structures and the forms
of
transmission of "aid" and "training" resemble
nineteenth century charity and the promoters are not very different from
Christian missionaries.
The NGOers emphasize "self-help" in attacking the "paternalism and
dependence" of the state. In the competition among NGOs to capture the
victims of neo-liberals, the NGOs receive important subsidies from their
counterparts in Europe and the US, the self help ideology emphasizes the
replacement of public employees for volunteers and upwardly mobile
professions contracted on a temporary basis.
The basic philosophy of the NGO view is to transform "solidarity" into
collaboration and subordination to the macro-economy of neo-liberalism
by
focusing attention away from state resources of the wealthy classes
toward
self-exploitation of poor. The poor do not need to be made virtuous by
the
NGO for what the state obligates them to do.
The Marxist concept of solidarity in contrast emphasizes class
solidarity
within the class, solidarity of oppressed groups (women and people of
color)
against their foreign and domestic exploiters,
the major focus is not on the donations that divide classes and pacify
small
groups for a limited time
period. The focus of Marxist concept of solidarity is on the common
action
of the same members of the class, sharing their common economic
predicament,
struggling for collective improvement.
It involves intellectuals who write and speak for the social movements
in
struggle committed to sharing the same political consequences. The
concept
of solidarity is linked to "organic" intellectuals who are basically
part of
the movement ? the resource people providing analysis and education for
class struggle and taking the same political risks in direct action.
In contrast, the NGOers are embedded in the world of institutions,
academic
seminars, foreign foundations, international conferences speaking a
language
understood only by those "initiated" into the subjectivist cult of
essentialist identities. The Marxists view solidarity as sharing the
risks
of the
movements, not being outside commentators who raise questions and defend
nothing. For the NGOers the main object is "getting" the foreign funding
for
the "project." The main issue, for the Marxist is the process of
political
struggle and education in securing social transformation (and organizing
the
people for the seizure of state power?..Arvind).
The movement was everything the objective was important in raising
consciousness for societal
change: constructing political power to transform the general condition
of
the great majority. "Solidarity" for the NGOers divorced from the
general
object of liberation, it is merely a way of bringing people together to
attend a job retraining seminar, to build a latrine. For the Marxists
the
solidarity of a collective struggle contains the seeds of the future
democratic collectivist society. The larger vision or its absence is
what
gives the different conceptions of solidarity their distinct meaning.
Class Struggle and Co-operation
The NGOers frequently write of "co-operation" of everyone, near and far,
without delving too profoundly on the price and conditions for securing
the
co-operation of neo-liberal regimes and overseas funding agencies. Class
struggle is viewed as an atavism to a past that no longer exists. Today
we
are told "the poor" are intent on building a new life. They are fed up
with
traditional politics, ideologies and politicians. So far, so good. The
problem is that the NGOers are not so forthcoming in describing their
role
as mediators and brokers, hustling funds overseas. The concentration of
income and the growth of inequalities are greater than ever, after a
decade
of preaching co-operation and micro-enterprises, and self-help.
Today the banks like the World Bank fund the export agro-businesses that
exploit and poison millions of farm laborers while providing funds to
finance small micro-projects. The role of the NGOs in the micro projects
is
to neutralize political opposition at the bottom while neo-liberalism is
promoted at the top.
The ideology of "co-operation" links the poor through the NGOs to
neo-liberals at the top.
Intellectually the NGOs are the intellectual policemen who define
acceptable
research, distribute research funds arid filter out topics and
perspectives
that project class analysis and struggle perspective.
Marxists are excluded from the conferences and stigmatized as "ideologues"
while? NGOs present
themselves as "social scientists." The control of intellectual fashion,
publications, conferences,
research fund provide the post-Marxists with an important power base ?
but
on ultimately dependent on avoiding conflict with their external funding
patrons.
Critical Marxist intellectuals have their strength in the fact that
their
ideas resonate with the evolving
social realities. The polarization of classes and the violent
confrontations
are growing, as their theories
would predict. It is from this perspective that the Marxists are
tactically
weak and strategically strong
vis-a-vis the NGOs.
Alterative NGOs
One could argue that there are a great many different type of NGOs and
that
many do criticize and organize against adjustment policies, the IMF,
debt
payments, etc. and that its unfair to lump them all in the same bag.
There is a grain of truth in this but this position belies a more
fundamental issue. Most peasant leaders from Asia and Latin America that
I
have spoken to complain bitterly of the divisive and elitist role that
even
the "progressive" NGOs play: they, the NGOs want to subordinate the
peasant
leaders to their organizations, they, want to lead and speak "for" the
poor.
They do not accept subordinate roles. Progressive NGOs use peasants and
the
poor for their research projects, they benefit from the publication ?
nothing comes back to the movements not even copies of the studies done
in
their name! Moreover, the peasant leaders ask why the NGOs never risk
their
neck after educational seminars? Why do they not study the rich and
powerful
? why us?
Even conceding that within the "progressive NGOs" there are minorities
that
function as "resource"
people to radical social-political movements, the fact is that the
people
receive a tiny fraction of funds
that go to the NGOs. Furthermore, the great mass of NGOs fit the
description
outlined above and it is up to the few exceptions to prove otherwise: a
major step forward for the "progressive NGOs" is to systematically
criticize
and critique the ties of their NGO colleagues with imperialism and its
local
clients, their ideology of adaptation to neo-liberalism and their
authoritarian and elitist/structures. Then it would be useful for them
to
tell their western counterpart NGOs to get out of
the foundation-government networks and go back to organizing and
educating
their own people in Europe and North America to form socio-political
movements that can challenge the dominant regimes and parties that serve
the
banks and multinationals.
In other words, the NGOs should stop being NGOs and convert themselves
into
members of socio-political movements. That is the best way to avoid
being
lumped with the tens of thousands of NGOs feeding at the donor?s trough.
Sunday, April 18, 2004
PELANCARAN BUKU
"Merdeka Rakyat & Keadilan"
Penulis: Syed Husin Ali
"Sejarah Sebagai Hakim Muktamad"
Penulis: Lee Ban Chen"
Pelancaran
Tarikh: 20 April 2004
Tempat: Tingkat 1, Dewan Perhimpunan Cina Selangor, jalan Maharajalela, KL
Masa: 8 pm
"Merdeka Rakyat & Keadilan"
Penulis: Syed Husin Ali
"Sejarah Sebagai Hakim Muktamad"
Penulis: Lee Ban Chen"
Pelancaran
Tarikh: 20 April 2004
Tempat: Tingkat 1, Dewan Perhimpunan Cina Selangor, jalan Maharajalela, KL
Masa: 8 pm
Buli: Satu lagi hipotesis ‘Broken Window’ akibat tahi ayam kerajaan
Tajuk filem ini sesungguhnya menarik perhatian penggemar wayang untuk menontonnya. Buli, satu tajuk yang begitu kena dan cocok dengan budaya Malaysia. Tidak dapat dinafikan buli dan gangsterisme juga terdapat di negara-negara lain. Namun, kematian Allahyarham Farid Ibrahim, 16, pelajar Sekolah Menengah Agama Dato’ Klana Petra Maamor, Ampangan, Negeri Sembilan sangat memilukan.
Buli menceritakan kisaran kehidupan Nordin, seorang professional yang tipikal dalam metropolitan KL, bekerja di sebuah syarikat komputer, Michaelsoft. Beliau membina keyakinan apabila titik peluhnya dihargai oleh keadaan persekitaran. Nordin juga seorang yang rendah diri. Malangnya, susuk tubuhnya yang gemuk telah membawanya kepada satu simptom yang digelar inferiority complex.
Sejarah perkembangan Nordin semasa kecil telah menjadikannya kurang yakin paa diri sendiri. Nordin sering menjadi mangsa buli rakan-rakannya terutama sekali Roy (Hans Isaac).
Paradigma telah nampak berubah bagi diri Nordin apabila mula memasuki era pekerjaan. Malangnya, Roy tiba-tiba muncul kembali dan teruskan buliannya terhadap Nordin.
Perkara biasa yang berlaku dalam organisasi; mencuri nukilan rakan sekerja berlaku kepada Nordin bilamana Roy mencari nama atas hasil titik peluh Nordin sehinggakan Nordin telah dibuang kerja.
Pada masa itulah Nordin telah berjumpa dengan Dr Ika (Nasha Aziz), seorang doktor jiwa. Dengan bimbingan Dr Ika, Nordin berjaya mengembalikan kepercayaan diri.
Diharap agar rakyat tidak melupai kes yang berlaku beberapa tahun lalu di Sekolah Menengah Teknik Cheras yang telah mencederakan seorang pelajar akibat orientasi (sebut gangsterisme).
Jadi, tepuk dada tanya selera, adakah kerajaan telah menjalankan tanggungjawab mereka? Tidak belajarkah daripada kesilapan sehingga kematian berulang?
Seperti biasa, pihak kerajaan akan mengeluarkan beberapa kenyataan seolah-olah pemantauan sedang dilakukan "sehingga akar umbi". Tahi ayam seperti talian bebas tol 1-800-884774 akhirnya akan menjadi dorman dengan sendirinya. Talian akan disambung ke beberapa pihak sebelum laporan betul dapat dilaksanakan. Dan selalunya, x-files.
Suka sekiranya dicedok dari tinjauan teori epidemik hasil kajian Malcolm Gladwell dari bukunya, The Tipping Point.
Hipotesis ‘tingkap pecah’ atau (broken window) digunakan bagi menjustifikasikan kejatuhan kualiti jenayah seperti vandalisme di Amerika Syarikat. Jangan gantikan satu tingkap pecah dan hasilnya tingkap-tingkap yang lainnya akan turut pecah.
Bangunan tanpa tingkap akan menjadi isyarat kepada pihak yang melakukan kesilapan bahawa kawasan itulah yang mempunyai kacau bilau.
Penyelidikan itu memberitahu bahawa sesebuah kekacauan yang berlaku sekiranya dibiarkan akan berlaku lebih banyak lagi.
Jadi, adakah buli terdapat di mana-mana? Ya, jelas, saya diorientasi teruk semasa menuntut di ITM. Rakan saya juga mempunyai nasib yang sama di UM.
Tidak perlu rasanya didedahkan hasil kajian UPSI yang mengesahkan buli sememangnya wujud di sekolah.
Peserta Program Khidmat Negara juga dibelasah di Seri Iskandar 1 April lepas.
Kesan inferiority complex menjadi akibat kepada mereka ini. Tidak mempunyai keyakinan dan akhirnya lihatlah mentaliti mereka ini.
Kisah Nordin nampaknya mengimbau kisah-kisah kita yang lampau dan isu ini masih berlaku di sehingga sekarang sehingga boleh dibikinkan filem humor.
Buli berjaya mnelecongkan andaian pertama penonton dengan menganggap bahawa filem ini berkisar tentang sifat mengambil kesempatan terhadap yang lemah tetapi sebenarnya mengambil keadaan fizikal gemuk sebagai subjeknya.
Filem ini juga menceritakan perebutan perisian yang mengaku hasil kerja masing-masing. Semuanya dilakukan dalam bentuk humor dan mudah difahami.
Filem sebegini patut diberikan pujian akan temanya dan tidak hairan sekiranya dapat perhatian penonton tanpa elemen cinta ringan bosanan.
Artikel ini telah disiarkan di Suara PRM keluaran 50, 1 Mei 2004
Tajuk filem ini sesungguhnya menarik perhatian penggemar wayang untuk menontonnya. Buli, satu tajuk yang begitu kena dan cocok dengan budaya Malaysia. Tidak dapat dinafikan buli dan gangsterisme juga terdapat di negara-negara lain. Namun, kematian Allahyarham Farid Ibrahim, 16, pelajar Sekolah Menengah Agama Dato’ Klana Petra Maamor, Ampangan, Negeri Sembilan sangat memilukan.
Buli menceritakan kisaran kehidupan Nordin, seorang professional yang tipikal dalam metropolitan KL, bekerja di sebuah syarikat komputer, Michaelsoft. Beliau membina keyakinan apabila titik peluhnya dihargai oleh keadaan persekitaran. Nordin juga seorang yang rendah diri. Malangnya, susuk tubuhnya yang gemuk telah membawanya kepada satu simptom yang digelar inferiority complex.
Sejarah perkembangan Nordin semasa kecil telah menjadikannya kurang yakin paa diri sendiri. Nordin sering menjadi mangsa buli rakan-rakannya terutama sekali Roy (Hans Isaac).
Paradigma telah nampak berubah bagi diri Nordin apabila mula memasuki era pekerjaan. Malangnya, Roy tiba-tiba muncul kembali dan teruskan buliannya terhadap Nordin.
Perkara biasa yang berlaku dalam organisasi; mencuri nukilan rakan sekerja berlaku kepada Nordin bilamana Roy mencari nama atas hasil titik peluh Nordin sehinggakan Nordin telah dibuang kerja.
Pada masa itulah Nordin telah berjumpa dengan Dr Ika (Nasha Aziz), seorang doktor jiwa. Dengan bimbingan Dr Ika, Nordin berjaya mengembalikan kepercayaan diri.
Diharap agar rakyat tidak melupai kes yang berlaku beberapa tahun lalu di Sekolah Menengah Teknik Cheras yang telah mencederakan seorang pelajar akibat orientasi (sebut gangsterisme).
Jadi, tepuk dada tanya selera, adakah kerajaan telah menjalankan tanggungjawab mereka? Tidak belajarkah daripada kesilapan sehingga kematian berulang?
Seperti biasa, pihak kerajaan akan mengeluarkan beberapa kenyataan seolah-olah pemantauan sedang dilakukan "sehingga akar umbi". Tahi ayam seperti talian bebas tol 1-800-884774 akhirnya akan menjadi dorman dengan sendirinya. Talian akan disambung ke beberapa pihak sebelum laporan betul dapat dilaksanakan. Dan selalunya, x-files.
Suka sekiranya dicedok dari tinjauan teori epidemik hasil kajian Malcolm Gladwell dari bukunya, The Tipping Point.
Hipotesis ‘tingkap pecah’ atau (broken window) digunakan bagi menjustifikasikan kejatuhan kualiti jenayah seperti vandalisme di Amerika Syarikat. Jangan gantikan satu tingkap pecah dan hasilnya tingkap-tingkap yang lainnya akan turut pecah.
Bangunan tanpa tingkap akan menjadi isyarat kepada pihak yang melakukan kesilapan bahawa kawasan itulah yang mempunyai kacau bilau.
Penyelidikan itu memberitahu bahawa sesebuah kekacauan yang berlaku sekiranya dibiarkan akan berlaku lebih banyak lagi.
Jadi, adakah buli terdapat di mana-mana? Ya, jelas, saya diorientasi teruk semasa menuntut di ITM. Rakan saya juga mempunyai nasib yang sama di UM.
Tidak perlu rasanya didedahkan hasil kajian UPSI yang mengesahkan buli sememangnya wujud di sekolah.
Peserta Program Khidmat Negara juga dibelasah di Seri Iskandar 1 April lepas.
Kesan inferiority complex menjadi akibat kepada mereka ini. Tidak mempunyai keyakinan dan akhirnya lihatlah mentaliti mereka ini.
Kisah Nordin nampaknya mengimbau kisah-kisah kita yang lampau dan isu ini masih berlaku di sehingga sekarang sehingga boleh dibikinkan filem humor.
Buli berjaya mnelecongkan andaian pertama penonton dengan menganggap bahawa filem ini berkisar tentang sifat mengambil kesempatan terhadap yang lemah tetapi sebenarnya mengambil keadaan fizikal gemuk sebagai subjeknya.
Filem ini juga menceritakan perebutan perisian yang mengaku hasil kerja masing-masing. Semuanya dilakukan dalam bentuk humor dan mudah difahami.
Filem sebegini patut diberikan pujian akan temanya dan tidak hairan sekiranya dapat perhatian penonton tanpa elemen cinta ringan bosanan.
Artikel ini telah disiarkan di Suara PRM keluaran 50, 1 Mei 2004
Friday, April 16, 2004
Dear Friends,
Suara Rakyat Malaysia (Suaram) is organising a charity theatre production
entitled Dreams Alive,from April 15 to 24, in aid of the Kuala Lumpur
Society of the Deaf. The event, which is partly sponsored by British
Council, is about the importance of movement in communication and the joy of
sign language as a way to express oneself.
Dreams Alive is inspired by the Universal Declaration for Human Rights
(UDHR) statement, which states that every person has the right to maximize
his or her potential through education and employment. It is hoped that
Dreams Alive will encourage more people to learn sign language, further
integrating the deaf community into mainstream society.
Various pieces make up the show, which begins with arts organization Little
Toe Rag presenting a mime entitled "Dreams Alive." Performers will mime,
act, dance and bang sticks on the floor to create the rhythm which moves the
piece, a fusion of physical and rhythm theatre.
Through the main character's journey, different genres or movements will be
presented, from capoeira to traditional, jazz to ballet, and finally to sign
language. Other artists contributing to Dreams Alive include Nora of
Intoxicated, Adlin of This Body Broken, Celestar Studio of Performing Arts,
Sabrina Hassan and Sonia.
DETAILS OF THE EVENT:
Dreams Alive
Date: 8pm, 15-17, 22-24 April
Venue: Federal Academy Of Ballet, Section 14, Petaling Jaya
Admission: For free invitations please call
Mary 012-335 0076
For more information, call: (03) 7784-3525, (03) 7782-0357, (012) 335-0076,
(017) 385-3130, (016) 311-0120
_________________________________________________________________
Suara Rakyat Malaysia (Suaram) is organising a charity theatre production
entitled Dreams Alive,from April 15 to 24, in aid of the Kuala Lumpur
Society of the Deaf. The event, which is partly sponsored by British
Council, is about the importance of movement in communication and the joy of
sign language as a way to express oneself.
Dreams Alive is inspired by the Universal Declaration for Human Rights
(UDHR) statement, which states that every person has the right to maximize
his or her potential through education and employment. It is hoped that
Dreams Alive will encourage more people to learn sign language, further
integrating the deaf community into mainstream society.
Various pieces make up the show, which begins with arts organization Little
Toe Rag presenting a mime entitled "Dreams Alive." Performers will mime,
act, dance and bang sticks on the floor to create the rhythm which moves the
piece, a fusion of physical and rhythm theatre.
Through the main character's journey, different genres or movements will be
presented, from capoeira to traditional, jazz to ballet, and finally to sign
language. Other artists contributing to Dreams Alive include Nora of
Intoxicated, Adlin of This Body Broken, Celestar Studio of Performing Arts,
Sabrina Hassan and Sonia.
DETAILS OF THE EVENT:
Dreams Alive
Date: 8pm, 15-17, 22-24 April
Venue: Federal Academy Of Ballet, Section 14, Petaling Jaya
Admission: For free invitations please call
Mary 012-335 0076
For more information, call: (03) 7784-3525, (03) 7782-0357, (012) 335-0076,
(017) 385-3130, (016) 311-0120
_________________________________________________________________
Monday, April 12, 2004
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Pegang jawatan secara terhormat, turun secara terhormat
Oleh Dato' Seri Tuan Guru Abdul Hadi Awang
(Petikan ucapan Tuan Guru Abdul Hadi pada Majlis Pelancaran Badan Bertindak Penyelewengan Pilihan raya Umum ke-11 yang diadakan di perkarangan Masjid Rusila, Marang, 8 April lalu.)
Marilah kita bersyukur kepada Allah SWT kerana telah memberi kemenangan moral, kemenangan aqidah, kemenangan iman kepada kita, kemenangan yang lebih besar daripada kemenangan pilihan raya. Kemenangan kita tahan diuji, sabar menghadapi dugaan, tidak boleh dibeli dengan wang, tidak boleh dibeli dengan duit. Ini adalah kemenangan yang besar, kemenangan, keyakinan kita kepada perjuangan Islam, jihad untuk menegakkan Islam.
Apa maka jihad. Jihad maknanya, kita bekerja dengan bersungguh-sungguh supaya Islam itu memerintah. Inilah kerja yang telah kita buat sejak bertahun-tahun lamanya. Kita berusaha bersungguh-sungguh supaya Islam itu memerintah, dengan jiwa raga kita, dengan harta benda kita dengan segala nikmat yang diberi oleh Allah. Kita mahu supaya Islam itu memerintah.
Dan kita telah memerintah pada tahun 1999, pemerintahan yang kita tegakkan itu menghadapi ujian yang dahsyat, hebat, dikepung dari segenap penjuru, dikepung dengan melemahkan semangatnya melalui pentadbiran, melalui berbagai-bagai gangguan yang bercanggah dengan undang-undang dan Perlembagaan, dikepung melalui kewangan. Dengan sedikit kewangan, kita telah berjaya memerintah, memerintah selama empat tahun dalam kewangan yang sedikit.
Saya dilaporkan oleh bekas Pegawai Kewangan Negeri, masih ada lagi baki berjuta-juta ringgit. Di sinilah keistimewaan yang diberikan kepada kita oleh Allah SWT. Kita boleh bertahan dan kita tidak meminta sedekah. Inilah kemenangan yang paling besar. Walaupun kerajaan kita telah dijatuhkan tetapi jiwa dan semangat kita tidak boleh dijatuhkan kerana jiwa dan semangat ini lahir daripada aqidah perjuangan, beriman kepada perjuangan.
Mereka yang ramai, yang boleh dibayar dengan duit sama ada yang sanggup menjadi pengundi hantu ataupun sanggup menjatuhkan kerajaan yang melaksanakan Islam kerana duit, mereka ini sebenarnya kalah jiwa, mereka kalah, mereka tidak menang.
Saya teringat apa yang berlaku ini hanyalah untuk mengemaskan aqidah perjuangan kita kerana perjuangan kita bukan perjuangan empat tahun. Perjuangan kita sampai kepada zuriat anak, cucu, cicit kita, bukan empat tahun.
Walaupun kita boleh bertahan sampai empat tahun tetapi kita telah berjaya melahirkan orang-orang yang seperti saudara saudari sekalian, yang sanggup berhimpun lebih ramai daripada masa kita menjadi kerajaan. Masa kita menjadi kerajaan, kita mengerah rakyat, mereka berhimpun tidak seramai ini kerana mereka merasa sudah cukup kita menjadi kerajaan.
Bila kita sudah tidak menjadi kerajaan lagi, kita kerah, saudara saudari sanggup datang beramai-ramai dengan jumlah yang lebih besar. Inilah kekuatan kita yang sebenarnya. Kekuatan yang tidak boleh dikalahkan oleh sesiapapun. Kita membuktikan kekuatan ini.
Satu malam selepas keputusan pilihan raya diumumkan, hanya sebahagian sahaja daripada yang keluar untuk menghambat pengundi-pengundi hantu dan bayang-bayangnya yang masih ada. Kita merasakan yang keluar itu kita boleh membakar seluruh negeri Terengganu ini tetapi itu bukan kerja kita.
Kita bukan macam negara dan negeri lain yang bertindak mengikut hawa nafsu, membakar kedai, membakar kereta. Orang yang tidak bersalah menjadi mangsa, bukan itu cara kita. Kita adalah umat yang diajar oleh Allah beradab dan berdisiplin. Kita bertindak dengan sabar, bertindak dengan sopan, mengumpulkan maklumat dan data-data yang perlu.
Kita memperingatkan mereka yang berkuasa itu bahawa sabar kita ada batas, ada sempadan. Mereka mesti sedar dan faham, mereka yang hadir pada malam ini sama ada di sini, di Taman Melewar di mana-mana kita himpunkan, mereka yang kaya jiwanya, yang kaya rohnya, yang kebal dan semangatnya kuat, yang teras aqidahnya kuat.
Mereka (pengundi Terengganu) yang mengundi Barisan Nasional adalah mereka yang murah harganya. Mereka yang boleh dibeli, sanggup menjadi hantu, sanggup menjatuhkan sebuah kerajaan Islam yang mendaulatkan syariat Allah. Sanggup membutakan mata terhadap kezaliman-kezaliman yang berlaku, termasuk mereka lupa kezaliman yang dialami oleh Dato' Seri Anwar Ibrahim yang berada di dalam tahanan.
Mereka menggunakan media, tv yang mereka kuasai. Mereka tutup mata rakyat supaya rakyat lupa. Mereka buat jahat. Kalau tipu benda yang tak nampak, ini tipu orang nampak. Tipu orang boleh lihat. Kalu mercuri, orang tak nampak, ini ambil hak secara terang-terang waktu siang hari, tak payah menggunakan lampu. Sejak daripada awal mereka menggunakan media, bertahun-tahun untuk kempen, kempen sebelah pihak. Inikah makna demokrasi?
Hari ini di Iraq, di Fallujah, di Ramadi, di Nasriyah, setelah Amerika menyerang dengan hebatnya, membunuh dan mencedera beratus mungkin beribu-ribu, saya mendengar kenyataan Ketua Komander Pemerintah Tentera Amerika yang membuat kenyataan melalui media Al-Jazeera, CNN dan BBC bahawa Amerika juga nak menegakkan demokrasi di Iraq, menggunakan peluru, menggunakan senjata, mereka kata demokrasi. Apa kita pelik dengan perangai Barisan Nasional. Sebaik sahaja mencapai kemenangan, di antara yang awal-awal memberi tahniah kepada Barisan Nasional ialah Bush.
Marilah kita berdiri di atas keyakinan kita bahawa mereka yang menang dengan tipu, yang menang dengan rasuah, kemenangan yang tidak berkat. Mereka yang menerima duit juga tidak berkat.
Sabda Rasulullah s.a.w. yang bermaksud: Ingatlah, ambillah pemberian orang, kalau itu adalah pemberian, kalau yang diberi itu rasuah (rasuah dalam perkara agama) jangan kamu mengambilnya, nescaya Tuhan akan menghalang kamu daripada menjadi papa dan peminta sedekah.
Maknanya kalau kamu ambil duit itu rasuah, kamu jual agama, kamu jual Islam dan menjual hukum Allah, kamu akan jadi papa dan minta sedekah dengan bantuan itu. Ini janji Rasulullah s.a.w. Walaupun mereka dapat RM500, apa sangat RM500. Dapat RM1,000 apa sangat RM1,000. Dapat RM1 juta sekalipun. RM1 juta yang dapat itu kerana menolak hukum Allah, menolak keadilan Ilahi, yang banyak itu akan membakar diri sendiri.
Marilah kita yakin dengan keimanan dan kepercayaan kita. Kita mahu menang di atas kemenangan dan hak. Walaupun dalam masa yang singkat tetapi memberi makna yang berkat. Biar kita bersusah, biar kita berpeluh, biar kita bertenaga, biar kita menghadapi berbagai-bagai kesulitan dan kesusahan. Inilah dia buah-buah yang menghasilkan zat-zat yang menyelamatkan kita di dunia dan di akhirat. Inilah janji Allah.
Kita percaya mereka yang mendapat kuasa itu akan menyalahgunakan kuasa, memejam mata di atas penyelewengan yang berlaku. Di sana ada orang-orang yang lebih berkuasa lagi dari Barisan Nasional, yang lebih kaya daripada Barisan Nasioanl. Marcos yang mendapat perlindungan Amerika secara langsung, bila tiba masanya jatuh dan tumbang. Suharto di Indonesia yang mengepalai angkatan bersenjata, menang dengan menipu beberapa kali pilihan raya, bila tiba masa jatuh dan tumbang. Inilah sejarah dunia.
Marilah kita mengambil iktibar daripada sejarah. Biarlah mereka tidak mengambil iktibar daripada sejarah. Kita memberi nasihat supaya mereka hendaklah memegang jawatan secara terhormat dan turun jawatan secara terhormat. Kalau pegang jawatan secara tidak terhormat, percayalah akan jatuh secara tidak terhormat. Apa guna kita jatuh tidak secara terhormat. Inilah nasihat kita kepada mereka.
Mereka sanggup menggunakan bermacam-macam istilah. Islam Hadhari, nak melaksanakan Islam dalam masa pilihan raya, bercakap apa sahaja tetapi dasar mereka lain, prinsip mereka lain. Yang menjadi acuan kepada negara ialah dasar dan prinsip parti dia, bukan slogan yang dia ucap dalam masa pilihan raya
Alhamdulillah, saudara-saudari yang hadir pada malam ini selamat daripada tipu daya mereka. Ini kemenangan yang paling besar. Selamat daripada godaan mereka. Ini adalah nikmat yang paling besar.
Marilah kita bersedia untuk mengambil maklumat. Sesiapa yang mendapat maklumat, apa sahaja maklumat, hendaklah beri kepada yang berkenaan supaya kita menjadikan maklumat-maklumat itu bahan untuk kita bertindak selanjutnya. Kerana kita mahu bertindak dengan hujah yang kuat, bukan hujah yang lemah. Sekarang sudah banyak hujah. Kita mahu lebih banyak lagi. Saudara-saudari mesti bekerja untuk mengumpulkan maklumat-maklumat ini dan bertindak mengikut arahan, jangan tak ikut arahan, mengikut disiplin, mengikut peraturan yang kita atur. Insya Allah akhirnya kita akan selamat dan insya Allah kerja kita akan diberkati oleh Allah.
Mudah-mudahan Allah Taala mengurniakan pertolongan kepada kita dan marilah kita mengakhiri majlis ini dengan sama-sama bermunajat kepada Allah SWT supaya menguatkan keyakinan kita, memberi pertolongan kepada kita dengan cara yang sempurna dan terbaik dan selamat di dunia dan selamat di akhirat.
Pegang jawatan secara terhormat, turun secara terhormat
Oleh Dato' Seri Tuan Guru Abdul Hadi Awang
(Petikan ucapan Tuan Guru Abdul Hadi pada Majlis Pelancaran Badan Bertindak Penyelewengan Pilihan raya Umum ke-11 yang diadakan di perkarangan Masjid Rusila, Marang, 8 April lalu.)
Marilah kita bersyukur kepada Allah SWT kerana telah memberi kemenangan moral, kemenangan aqidah, kemenangan iman kepada kita, kemenangan yang lebih besar daripada kemenangan pilihan raya. Kemenangan kita tahan diuji, sabar menghadapi dugaan, tidak boleh dibeli dengan wang, tidak boleh dibeli dengan duit. Ini adalah kemenangan yang besar, kemenangan, keyakinan kita kepada perjuangan Islam, jihad untuk menegakkan Islam.
Apa maka jihad. Jihad maknanya, kita bekerja dengan bersungguh-sungguh supaya Islam itu memerintah. Inilah kerja yang telah kita buat sejak bertahun-tahun lamanya. Kita berusaha bersungguh-sungguh supaya Islam itu memerintah, dengan jiwa raga kita, dengan harta benda kita dengan segala nikmat yang diberi oleh Allah. Kita mahu supaya Islam itu memerintah.
Dan kita telah memerintah pada tahun 1999, pemerintahan yang kita tegakkan itu menghadapi ujian yang dahsyat, hebat, dikepung dari segenap penjuru, dikepung dengan melemahkan semangatnya melalui pentadbiran, melalui berbagai-bagai gangguan yang bercanggah dengan undang-undang dan Perlembagaan, dikepung melalui kewangan. Dengan sedikit kewangan, kita telah berjaya memerintah, memerintah selama empat tahun dalam kewangan yang sedikit.
Saya dilaporkan oleh bekas Pegawai Kewangan Negeri, masih ada lagi baki berjuta-juta ringgit. Di sinilah keistimewaan yang diberikan kepada kita oleh Allah SWT. Kita boleh bertahan dan kita tidak meminta sedekah. Inilah kemenangan yang paling besar. Walaupun kerajaan kita telah dijatuhkan tetapi jiwa dan semangat kita tidak boleh dijatuhkan kerana jiwa dan semangat ini lahir daripada aqidah perjuangan, beriman kepada perjuangan.
Mereka yang ramai, yang boleh dibayar dengan duit sama ada yang sanggup menjadi pengundi hantu ataupun sanggup menjatuhkan kerajaan yang melaksanakan Islam kerana duit, mereka ini sebenarnya kalah jiwa, mereka kalah, mereka tidak menang.
Saya teringat apa yang berlaku ini hanyalah untuk mengemaskan aqidah perjuangan kita kerana perjuangan kita bukan perjuangan empat tahun. Perjuangan kita sampai kepada zuriat anak, cucu, cicit kita, bukan empat tahun.
Walaupun kita boleh bertahan sampai empat tahun tetapi kita telah berjaya melahirkan orang-orang yang seperti saudara saudari sekalian, yang sanggup berhimpun lebih ramai daripada masa kita menjadi kerajaan. Masa kita menjadi kerajaan, kita mengerah rakyat, mereka berhimpun tidak seramai ini kerana mereka merasa sudah cukup kita menjadi kerajaan.
Bila kita sudah tidak menjadi kerajaan lagi, kita kerah, saudara saudari sanggup datang beramai-ramai dengan jumlah yang lebih besar. Inilah kekuatan kita yang sebenarnya. Kekuatan yang tidak boleh dikalahkan oleh sesiapapun. Kita membuktikan kekuatan ini.
Satu malam selepas keputusan pilihan raya diumumkan, hanya sebahagian sahaja daripada yang keluar untuk menghambat pengundi-pengundi hantu dan bayang-bayangnya yang masih ada. Kita merasakan yang keluar itu kita boleh membakar seluruh negeri Terengganu ini tetapi itu bukan kerja kita.
Kita bukan macam negara dan negeri lain yang bertindak mengikut hawa nafsu, membakar kedai, membakar kereta. Orang yang tidak bersalah menjadi mangsa, bukan itu cara kita. Kita adalah umat yang diajar oleh Allah beradab dan berdisiplin. Kita bertindak dengan sabar, bertindak dengan sopan, mengumpulkan maklumat dan data-data yang perlu.
Kita memperingatkan mereka yang berkuasa itu bahawa sabar kita ada batas, ada sempadan. Mereka mesti sedar dan faham, mereka yang hadir pada malam ini sama ada di sini, di Taman Melewar di mana-mana kita himpunkan, mereka yang kaya jiwanya, yang kaya rohnya, yang kebal dan semangatnya kuat, yang teras aqidahnya kuat.
Mereka (pengundi Terengganu) yang mengundi Barisan Nasional adalah mereka yang murah harganya. Mereka yang boleh dibeli, sanggup menjadi hantu, sanggup menjatuhkan sebuah kerajaan Islam yang mendaulatkan syariat Allah. Sanggup membutakan mata terhadap kezaliman-kezaliman yang berlaku, termasuk mereka lupa kezaliman yang dialami oleh Dato' Seri Anwar Ibrahim yang berada di dalam tahanan.
Mereka menggunakan media, tv yang mereka kuasai. Mereka tutup mata rakyat supaya rakyat lupa. Mereka buat jahat. Kalau tipu benda yang tak nampak, ini tipu orang nampak. Tipu orang boleh lihat. Kalu mercuri, orang tak nampak, ini ambil hak secara terang-terang waktu siang hari, tak payah menggunakan lampu. Sejak daripada awal mereka menggunakan media, bertahun-tahun untuk kempen, kempen sebelah pihak. Inikah makna demokrasi?
Hari ini di Iraq, di Fallujah, di Ramadi, di Nasriyah, setelah Amerika menyerang dengan hebatnya, membunuh dan mencedera beratus mungkin beribu-ribu, saya mendengar kenyataan Ketua Komander Pemerintah Tentera Amerika yang membuat kenyataan melalui media Al-Jazeera, CNN dan BBC bahawa Amerika juga nak menegakkan demokrasi di Iraq, menggunakan peluru, menggunakan senjata, mereka kata demokrasi. Apa kita pelik dengan perangai Barisan Nasional. Sebaik sahaja mencapai kemenangan, di antara yang awal-awal memberi tahniah kepada Barisan Nasional ialah Bush.
Marilah kita berdiri di atas keyakinan kita bahawa mereka yang menang dengan tipu, yang menang dengan rasuah, kemenangan yang tidak berkat. Mereka yang menerima duit juga tidak berkat.
Sabda Rasulullah s.a.w. yang bermaksud: Ingatlah, ambillah pemberian orang, kalau itu adalah pemberian, kalau yang diberi itu rasuah (rasuah dalam perkara agama) jangan kamu mengambilnya, nescaya Tuhan akan menghalang kamu daripada menjadi papa dan peminta sedekah.
Maknanya kalau kamu ambil duit itu rasuah, kamu jual agama, kamu jual Islam dan menjual hukum Allah, kamu akan jadi papa dan minta sedekah dengan bantuan itu. Ini janji Rasulullah s.a.w. Walaupun mereka dapat RM500, apa sangat RM500. Dapat RM1,000 apa sangat RM1,000. Dapat RM1 juta sekalipun. RM1 juta yang dapat itu kerana menolak hukum Allah, menolak keadilan Ilahi, yang banyak itu akan membakar diri sendiri.
Marilah kita yakin dengan keimanan dan kepercayaan kita. Kita mahu menang di atas kemenangan dan hak. Walaupun dalam masa yang singkat tetapi memberi makna yang berkat. Biar kita bersusah, biar kita berpeluh, biar kita bertenaga, biar kita menghadapi berbagai-bagai kesulitan dan kesusahan. Inilah dia buah-buah yang menghasilkan zat-zat yang menyelamatkan kita di dunia dan di akhirat. Inilah janji Allah.
Kita percaya mereka yang mendapat kuasa itu akan menyalahgunakan kuasa, memejam mata di atas penyelewengan yang berlaku. Di sana ada orang-orang yang lebih berkuasa lagi dari Barisan Nasional, yang lebih kaya daripada Barisan Nasioanl. Marcos yang mendapat perlindungan Amerika secara langsung, bila tiba masanya jatuh dan tumbang. Suharto di Indonesia yang mengepalai angkatan bersenjata, menang dengan menipu beberapa kali pilihan raya, bila tiba masa jatuh dan tumbang. Inilah sejarah dunia.
Marilah kita mengambil iktibar daripada sejarah. Biarlah mereka tidak mengambil iktibar daripada sejarah. Kita memberi nasihat supaya mereka hendaklah memegang jawatan secara terhormat dan turun jawatan secara terhormat. Kalau pegang jawatan secara tidak terhormat, percayalah akan jatuh secara tidak terhormat. Apa guna kita jatuh tidak secara terhormat. Inilah nasihat kita kepada mereka.
Mereka sanggup menggunakan bermacam-macam istilah. Islam Hadhari, nak melaksanakan Islam dalam masa pilihan raya, bercakap apa sahaja tetapi dasar mereka lain, prinsip mereka lain. Yang menjadi acuan kepada negara ialah dasar dan prinsip parti dia, bukan slogan yang dia ucap dalam masa pilihan raya
Alhamdulillah, saudara-saudari yang hadir pada malam ini selamat daripada tipu daya mereka. Ini kemenangan yang paling besar. Selamat daripada godaan mereka. Ini adalah nikmat yang paling besar.
Marilah kita bersedia untuk mengambil maklumat. Sesiapa yang mendapat maklumat, apa sahaja maklumat, hendaklah beri kepada yang berkenaan supaya kita menjadikan maklumat-maklumat itu bahan untuk kita bertindak selanjutnya. Kerana kita mahu bertindak dengan hujah yang kuat, bukan hujah yang lemah. Sekarang sudah banyak hujah. Kita mahu lebih banyak lagi. Saudara-saudari mesti bekerja untuk mengumpulkan maklumat-maklumat ini dan bertindak mengikut arahan, jangan tak ikut arahan, mengikut disiplin, mengikut peraturan yang kita atur. Insya Allah akhirnya kita akan selamat dan insya Allah kerja kita akan diberkati oleh Allah.
Mudah-mudahan Allah Taala mengurniakan pertolongan kepada kita dan marilah kita mengakhiri majlis ini dengan sama-sama bermunajat kepada Allah SWT supaya menguatkan keyakinan kita, memberi pertolongan kepada kita dengan cara yang sempurna dan terbaik dan selamat di dunia dan selamat di akhirat.
Semangat untuk menulis ke blog ini kembai pulih selepas menerima maklumbalas dari rakan-rakan yang setia mengemaskini berita saya menerusi blog ini.
Minggu lepas agak sibuk sikit. Mungkin ramai yang tertanya apakah tugas-tugas yang saya lakukan semenjak meninggalkan sebuah syarikat yang disegani pada satu masa dahulu.
Minggu lepas merupakan minggu pengumpulan bahan-bahan berita untuk Seruan Keadilan. Kepincangan SPR banyak didedahkan dalam keluaran tersebut. Dan selepas selesai tugas mencetak, tiba pula kerja untuk mencari pasaran.
Tetapi, apa yang hendak diketengahkan dalam penulisan kali ini ialah berita rakan-rakan saya yang digalakkan untuk berhenti kerja; saya kira saya juga tergolong dalam kategori ini sungguhpun saya sudah mempunyai kepentingan lain dalam bidang yang lain.
Salah seorangnya ialah rakan lama yang saya kenali dan mendapat berita bahawa dia mungkin akan menerima nasib yang sama.
Pada mulanya agak terkejut apabila menerima berita tersebut tetapi insya-Allah sekiranya pihak syarikat memberi pampasan yang mengikut undang-undang Akta Pekerjaan, maka bebannya dapat dikurangkan buat beberapa bulan yang mendatang.
Pada minggu sebelum ini juga saya meluangkan masa untuk mengemas barang-barang koleksi lama yakni kaset-kaset lagu. Boleh dikirakan lebih 200 buah kaset berada dalam koleksi saya dan tidak menyangka bahawa fanatiknya saya pada satu masa dahulu dalam industri tersebut.
Justeru, apabila didengari kembali bebarapa album, saya dapati satu lagu lama (1998) dari Sheila Majid menerusi album Warna bertajuk Takkan Sendiri.
Beliau begitu meminati penyanyi ini dan saya kira beliau cukup faham dan dapat menghayati lirik tersebut.
Diharapkan lagu tersebut dalam memberi sedikit semangat buat beliau dalam terus untuk mengejar cita-citanya. Jadikan apa yang akan mendatang nanti sebagai satu dugaan yang diberikan untuk kita supaya menjadi lebih dewasa.
Takkan Sendiri
Pandangan mu yang lembut syahdu
Menembus jauh ke dasar kalbu
Seolah Mencari
Kedamian diri
Seolah menerungi
Kehidupan yang engkau lalui
Banyak yang telah kau beri
Dengan kasih tulus murni
Takkan kau sedari
Sangatlah bererti hidupmu
Ganggamlah tanganku ini
Rasakan getar kasihku
Kan kau menyedari
Ada yang selalu
Memperhatikan dirimu …..
Memperhatikanmu
Hilangkan resah di hatimu
Jangan mengira tiada yang peduli
Untuk kau bersedih
Setiap manusia
Suatu saat semua kan tua
Kau takkan sendiri
Tak pernah sendiri
Kau selalu ada yang menemani
Lagu/Lirik : Indra Lesmana & Mira Lesmana Wati
Minggu lepas agak sibuk sikit. Mungkin ramai yang tertanya apakah tugas-tugas yang saya lakukan semenjak meninggalkan sebuah syarikat yang disegani pada satu masa dahulu.
Minggu lepas merupakan minggu pengumpulan bahan-bahan berita untuk Seruan Keadilan. Kepincangan SPR banyak didedahkan dalam keluaran tersebut. Dan selepas selesai tugas mencetak, tiba pula kerja untuk mencari pasaran.
Tetapi, apa yang hendak diketengahkan dalam penulisan kali ini ialah berita rakan-rakan saya yang digalakkan untuk berhenti kerja; saya kira saya juga tergolong dalam kategori ini sungguhpun saya sudah mempunyai kepentingan lain dalam bidang yang lain.
Salah seorangnya ialah rakan lama yang saya kenali dan mendapat berita bahawa dia mungkin akan menerima nasib yang sama.
Pada mulanya agak terkejut apabila menerima berita tersebut tetapi insya-Allah sekiranya pihak syarikat memberi pampasan yang mengikut undang-undang Akta Pekerjaan, maka bebannya dapat dikurangkan buat beberapa bulan yang mendatang.
Pada minggu sebelum ini juga saya meluangkan masa untuk mengemas barang-barang koleksi lama yakni kaset-kaset lagu. Boleh dikirakan lebih 200 buah kaset berada dalam koleksi saya dan tidak menyangka bahawa fanatiknya saya pada satu masa dahulu dalam industri tersebut.
Justeru, apabila didengari kembali bebarapa album, saya dapati satu lagu lama (1998) dari Sheila Majid menerusi album Warna bertajuk Takkan Sendiri.
Beliau begitu meminati penyanyi ini dan saya kira beliau cukup faham dan dapat menghayati lirik tersebut.
Diharapkan lagu tersebut dalam memberi sedikit semangat buat beliau dalam terus untuk mengejar cita-citanya. Jadikan apa yang akan mendatang nanti sebagai satu dugaan yang diberikan untuk kita supaya menjadi lebih dewasa.
Takkan Sendiri
Pandangan mu yang lembut syahdu
Menembus jauh ke dasar kalbu
Seolah Mencari
Kedamian diri
Seolah menerungi
Kehidupan yang engkau lalui
Banyak yang telah kau beri
Dengan kasih tulus murni
Takkan kau sedari
Sangatlah bererti hidupmu
Ganggamlah tanganku ini
Rasakan getar kasihku
Kan kau menyedari
Ada yang selalu
Memperhatikan dirimu …..
Memperhatikanmu
Hilangkan resah di hatimu
Jangan mengira tiada yang peduli
Untuk kau bersedih
Setiap manusia
Suatu saat semua kan tua
Kau takkan sendiri
Tak pernah sendiri
Kau selalu ada yang menemani
Lagu/Lirik : Indra Lesmana & Mira Lesmana Wati
