Connect with us

Current Affairs

Islam & Democracy in Singapore: Dialogue towards a Multicultural Society

Published

14 years ago

on

by James Gomez & Zulfikar Mohd Shariff

Dr James Gomez (left) & Mr Zulfikar Mohd Shariff (right)

A plurality of voices speaking on Islam is the best way forward for building democracy and a multicultural society in Singapore.

This was the main idea we took away from a one day conference on Islam entitled, “Conflict, Religion and Culture: Domestic and International Implications for Southeast Asia & Australia” on 17 February 2011 at La Trobe University, Melbourne.

About two dozen researchers and academics presented and debated the topic of Islam, democracy and civil society in Southeast Asia at this meeting organised by the Centre for Dialogue, La Trobe University.

Agreement among the presenters emerged that a key factor for democratic transition in Muslim populated countries is the presence of civil society and political parties that openly engage each other over matters of ethnicity and religion.

Democratising Islamic engagements

This “engagement” takes place at various levels, with different groups recognising each others’ legitimate and lawful right to participate and be recognised as representing their community interests. However, this legitimacy is continuously negotiated within each countries legal and political framework.

It is this framework of engagement that allows for open debates and critique of the relationship between inter-ethnic dialogue and Islam’s relationship with the state in several Southeast Asian countries.

The volume of such discussions over inter-ethnic and inter-religious dialogue provides a critical mass towards democracy and fostering a multicultural society.

The different paper presenters noted that the democratisation of engagement has changed the dynamics of inter-ethnic relations.  These days community groups do not merely defer to the authorities to maintain inter-ethnic and inter-religious relations.  Instead, they are now able to provide support to each other by developing trust based on open and honest engagements.

One example that was referred to by several speakers is the Catholic Herald’s “Allah” issue.  In the aftermath of the initial judgment allowing the Herald’s use of “Allah”, several individuals set churches and suraus on fire. In response, various Muslim NGOs stepped forward to offer protection to churches in Malaysia.

This development points to a maturing of inter-religious engagement in Malaysia, made possible through democratic inter-community engagement.  While problems may be expected to arise from time to time, continued dialogue provides the basis for matured and sophisticated conflict resolution options.

While this dialogue takes place on many levels, several states have developed a symbiotic relationship with Islam that provides greater engagement and authority for both, Islamic groups and state policies.  The outcome is contingent on the level of engagement and whether Islamic voices are sanctioned or democratised.

Singapore’s centralised managed of Islam

The examples from Southeast Asia and the findings of the conference suggest that in Singapore we need to move away from a PAP government controlled discourse of Islam and Malay issues to one that is open and plural.

Instead of open engagement that democratises the Muslim community, the PAP government has opted to centralise, manage and mainstream the Muslims through co-option, sanctions and delegitimizing independent opinions.

One presenter, Dr Michael Barr of Flinders University, argued, that the management and mainstreaming of Muslim voices in Singapore is based on a distrust and fear of the community.   This fear shapes the PAP government’s approach and action with regards to the Muslim community in the city-state. And the same fear of the community has been transferred onto sections of the Singaporean public.

While there are attempts to reduce active discrimination of the Malays and Muslims in Singapore, such efforts are contingent upon Muslims entering the “mainstream” and accepting the PAP government’s management of Muslim interests. According to PAP logic, Muslims in Singapore are required to first prove they have become part of mainstream society before discrimination can be removed.

In order to mainstream the Muslims, the PAP has centralised opinions by ensuring only officially sanctioned views and actions are legitimised.  Thus, only the Islamic Council of Singapore (MUIS) is viewed as the legitimate authority in providing Islamic opinions. Additionally, only organisations affiliated with the PAP government are deemed “legitimate” in providing social (but not political) views and only PAP Malay MPs are the community’s real political leaders.

Singapore’s centralisation of Muslim views has allowed the authorities to gain effective control of the Muslim community and has limited the democratisation of views and actions.  It has also prevented independent Muslim groups from undertaking their own inter-ethnic and religious dialogues with other groups in Singapore.

Instead, inter-ethnic engagements are undertaken either at the urging or organised by government linked organisations.  While it aids the government in ensuring continued support of its policies, the centralisation of opinions inhibits the maturing of society and for the different communities to naturally and spontaneously work with each other.

The centralised management of Muslim views is also evident in counter-terrorism measures in Singapore. Several states in Southeast Asia have found themselves with the Jemaah Islamic threats which are being tackled via community initiatives.

In Singapore, officially sanctioned actions are undertaken. The Muslim community here is not encouraged to develop their counter mechanisms.  Instead the creation of a Religious Rehabilitation Group (RRG) and the Asatizah Recognition Scheme further points to a growing centrally mandated system.

Democratic path for a multicultural society

The central management of the Muslim community in Singapore has limited the possibilities for the growth of genuine inter-ethnic and inter-religious dialogue.

In fact, the different ethnic groups work within the central command of the PAP government, often with limited community input.  Engagement and space is therefore, dictated rather than negotiated.

While other neighbouring states has allowed or encouraged the democratisation of Islamic discourse and inter-ethnic and inter-religious engagement, Singapore has continued to resist such developments.  Instead, it is developing greater control mechanisms to ensure that the PAP remains as the core component of a centralised engagement process.

What is instead needed is a more democratic form of inter-community engagement if Singapore is to develop a genuine multicultural society.

In spite of challenges, emerging examples from Southeast Asia show that countries that have open inter-community engagement foster a more genuine multicultural society. By moving away from state centred management of communities, a decentralised approach has the prospect of also contributing towards political democracy as several cases from Southeast Asia show.

Since independence, the PAP government has centralised the management of ethnicity and religion to secure its position as the only viable political authority for Singapore. This has to change.

In order for Singapore to truly return to the path of a genuine multicultural society, the process of inter-ethnic and inter-religious engagement needs to be returned to civil society and the people. Only such engagement can contribute to a democratic Singapore.

Dr. James Gomez is Deputy Associate Dean (International) and an academic at the Centre of Islam and the Modern World (http://arts.monash.edu.au/politics/cimow/), Monash University. Mr. Zulfikar Mohd Shariff holds a Masters in International Relations, La Trobe University.

Related Topics:
Continue Reading
Click to comment
Subscribe
Notify of
0 Comments
Newest
Oldest Most Voted
Inline Feedbacks
View all comments

Current Affairs

Government to “carefully consider” Lee Hsien Yang’s demolition application for 38 Oxley Road

The Singapore Government will “carefully consider” Mr Lee Hsien Yang (LHY)’s application to demolish the house at 38 Oxley Road. LHY announced his intent on Tuesday morning following the recent death of his sister, Dr Lee Wei Ling, reaffirming his commitment to honour his parents’ wish for the house’s demolition.

Published

9 hours ago

on

15 October 2024

By

The Singapore Government has indicated that it will “carefully consider” Mr Lee Hsien Yang’s (LHY) application to demolish the family home at 38 Oxley Road.

LHY, the youngest son of Singapore’s founding Prime Minister, the late Lee Kuan Yew (LKY), announced his intention to apply for the demolition in a Facebook post on 15 October 2024, following the death of his sister, Dr Lee Wei Ling, on 9 October.

The announcement marks a significant development in the ongoing saga over the fate of the historically significant property, which has been at the heart of a family dispute since LKY’s passing in 2015.

In his will, executed in December 2013, LKY expressed his desire for the house to be demolished “immediately after” Dr Lee moved out of the property. Dr Lee, a prominent neurologist, had been the last remaining resident of the house.

LHY reaffirmed his commitment to carrying out his father’s wishes, stating, “After my sister’s passing, I am the only living executor of my father’s estate. It is my duty to carry out his wishes to the fullest extent of the law.”

He added that he would seek to build a small private dwelling on the site, which would be “held within the family in perpetuity”.

LHY also referenced his brother, Senior Minister Lee Hsien Loong’s (LHL) remarks in Parliament in 2015, when he was Prime Minister, stating that upon Dr Lee’s passing, the decision to demolish the house would rest with the “Government of the day.”

In response to media queries regarding LHY’s announcement, a spokesperson for the Ministry of National Development (MND) acknowledged the intended application and emphasised that the Government would “carefully consider issues related to the property in due course”.

The spokesperson also highlighted that any decision would need to balance LKY’s wishes, public interest, and the historical value of the house.

The house at 38 Oxley Road, where key decisions about Singapore’s path to independence were made, has been a focal point of public and political discussion.

The future of the house became contentious in 2017 when LHY and Dr Lee publicly accused their elder brother, LHL, of trying to preserve the house against their father’s wishes for political reasons.

LHL denied the accusations, issuing a Ministerial Statement in Parliament, where he also raised concerns over the preparation of their father’s final will. He clarified that he had recused himself from all decisions regarding the property and affirmed that any government action would be impartial.

In 2018, a “secret” ministerial committee, which was formed in 2016 to study the future of 38 Oxley Road, proposed three options: preserving the property and designating it as a national monument, partially demolishing the house while retaining the historically significant basement dining room, or allowing complete demolition for redevelopment. LHL accepted the committee’s conclusions but stated that no immediate decision was necessary, as Dr Lee was still living in the house.

In a statement conveyed by LHY on behalf of Dr Lee after her passing, she reiterated her strong support for her father’s wish to demolish the house. “My father, Lee Kuan Yew, and my mother, Kwa Geok Choo, had an unwavering and deeply felt wish for their house at 38 Oxley Road to be demolished upon the last parent’s death,” the statement read.

She added, “He had also appealed directly to the people of Singapore. Please honour my father by honouring his wish for his home to be demolished.”

Despite selling the house to LHY at market value in 2015, LHL’s stance regarding the house’s preservation became a public issue, especially after the family disclosed that the Government had raised concerns about reinstating the demolition clause in the 2013 will. The ministerial committee had reviewed the matter, but a final decision was deferred until now.

The fate of 38 Oxley Road remains to be seen, but the Government’s decision will likely have lasting implications for the legacy of the Lee family and the conservation of Singapore’s historical landmarks.

Continue Reading

Current Affairs

Farewell to Dr Lee Wei Ling: Rain marks solemn tribute, echoing her father’s funeral

Dr Lee Wei Ling’s funeral was conducted on 12 October 2024, in Singapore, with family members leading the procession in the rain. In a heartfelt eulogy, her brother, Lee Hsien Yang, remembered her dedication to medicine and family. Dr Lee had requested a simple ceremony, with her ashes to be scattered at sea.

Published

3 days ago

on

12 October 2024

By

Li Huanwu and Li Shaowu sending off their aunt, Dr Lee Wei Ling in the rain (Photo: Lianhe Zaobao/唐家鴻)

Dr Lee Wei Ling was farewelled on 12 October 2024, in a solemn funeral ceremony attended by close family members and friends.

The weather was marked by light rain, drawing comparisons to the conditions during her father, Lee Kuan Yew’s funeral in 2015.

Her nephews, Li Huanwu and Li Shaowu, led the procession, carrying Dr Lee’s portrait and walking side by side under the rain, symbolically reflecting the loss felt by her family.

In his emotional eulogy through a recorded video, her brother, Lee Hsien Yang, spoke of Dr Lee’s profound contributions to medicine and her unshakable devotion to family.

He described her as a remarkable individual whose life had left an indelible mark on those who knew her, as well as on Singapore’s medical community.

Expressing deep sorrow at her passing, Lee Hsien Yang reflected on their close bond and the immense loss he felt, having been unable to attend her final farewell.

He recalled his private goodbye to her in June 2022, a poignant moment that stayed with him during her last months.

Lee Hsien Yang also reiterated Dr Lee’s wish for a simple funeral, a reflection of her humility.

In accordance with her wishes, her body was cremated, and her ashes will be scattered at sea, symbolising her desire for a modest and unobtrusive departure from the world.

LHY acknowledged the efforts of his sons, Li Huanwu and Li Shaowu, for their role in managing their aunt’s care during his absence, thanking them for their dedication to her comfort in her final days.

During his eulogy for his sister, Lee Hsien Yang also conveyed a message from Dr Lee regarding the family’s long-standing issue surrounding their home at 38 Oxley Road.

Quoting from Dr Lee’s message, LHY said: “My father, Lee Kuan Yew, and my mother, Kwa Geok Choo’s, unwavering and deeply felt wish was for their house at 38 Oxley Road, Singapore 238629, to be demolished upon the last parent’s death.”

Dr Lee had been a vocal advocate for ensuring that this wish was honoured since Lee Kuan Yew’s death in 2015.

Dr Lee and LHY had strongly supported their father’s wishes, while their elder brother, Prime Minister Lee Hsien Loong, took a different stance. This disagreement led to a public and highly publicised rift within the family.

In her final message, Dr Lee reiterated: “Lee Kuan Yew had directed each of his three children to ensure that their parents’ wish for demolition be fulfilled. He had also appealed directly to the people of Singapore. Please honour my father by honouring his wish for his home to be demolished.”

Dr Lee had maintained a private life, focusing on her medical career as a respected neurologist. She was known for her candid views, often unflinching in her advocacy for transparency and integrity.

Her professional accomplishments, combined with her strong commitment to her parents’ legacy, made her a significant figure in both Singapore’s medical community and public discourse.

Diagnosed in 2020 with progressive supranuclear palsy (PSP), a rare neurodegenerative disorder, Dr Lee faced immense physical and emotional challenges in her final years.

The illness progressively affected her movement, speech, and ability to swallow.

Despite her health struggles, Dr Lee remained actively involved in public discussions, particularly on matters concerning her father’s legacy, until her condition worsened to the point where communication became difficult.

By March 2023, her brother LHY revealed that her condition had deteriorated significantly, and he feared he might not be able to see her again due to his own circumstances.

Even in her final months, Dr Lee maintained a close relationship with her immediate family, who cared for her during her illness.

Dr Lee’s funeral and cremation mark the end of a significant era for the Lee family and Singapore.

Her legacy as a dedicated neurologist and a firm advocate for her parents’ values will continue to resonate, even as the debates over the future of the Oxley Road property remain unresolved.

The rain that fell during her funeral, so reminiscent of her father’s final farewell, added a symbolic layer to this momentous chapter in Singapore’s history.

Continue Reading

Trending