Rudyard Kipling"
“When you're left wounded on Afganistan's plains and
the women come out to cut up what remains, Just roll to your rifle
and blow out your brains,
And go to your God like a soldier”
General Douglas MacArthur"
“We are not retreating. We are advancing in another direction.”
“It is fatal to enter any war without the will to win it.” “Old soldiers never die; they just fade away.
“The soldier, above all other people, prays for peace, for he must suffer and be the deepest wounds and scars of war.”
“May God have mercy upon my enemies, because I won't .” “The object of war is not to die for your country but to make the other bastard die for his.
“Nobody ever defended, there is only attack and attack and attack some more.
“It is foolish and wrong to mourn the men who died. Rather we should thank God that such men lived.
The Soldier stood and faced God
Which must always come to pass
He hoped his shoes were shining
Just as bright as his brass
"Step forward you Soldier,
How shall I deal with you?
Have you always turned the other cheek?
To My Church have you been true?"
"No, Lord, I guess I ain't
Because those of us who carry guns
Can't always be a saint."
I've had to work on Sundays
And at times my talk was tough,
And sometimes I've been violent,
Because the world is awfully rough.
But, I never took a penny
That wasn't mine to keep.
Though I worked a lot of overtime
When the bills got just too steep,
The Soldier squared his shoulders and said
And I never passed a cry for help
Though at times I shook with fear,
And sometimes, God forgive me,
I've wept unmanly tears.
I know I don't deserve a place
Among the people here.
They never wanted me around
Except to calm their fears.
If you've a place for me here,
Lord, It needn't be so grand,
I never expected or had too much,
But if you don't, I'll understand."
There was silence all around the throne
Where the saints had often trod
As the Soldier waited quietly,
For the judgment of his God.
"Step forward now, you Soldier,
You've borne your burden well.
Walk peacefully on Heaven's streets,
You've done your time in Hell."
'Allah ban rooted firmly in politics' by Keruah Usit
Friday, September 13, 2013
Malaysiakini : COMMENT
The Home Ministry first banned the Al-Kitab, or Christian Bible in
Malay, on December 22, 1981. This little Christmas gift was posted to
churches barely four months after Dr Mahathir Mohamad took power as
premier, and Musa Hitam became home minister.
The ministry’s
letter thundered that the Al-Kitab “is prejudicial to the national
interest and security of the federation and is prohibited absolutely
throughout Malaysia,” according to a chronology provided by the Christian Federation of Malaysia, or CFM. Yet
the government revised its ban four months later, in March 1982,
declaring that the ban would not apply to the use of the Al-Kitab by
Christians in church. The ban was loosely applied. Despite the
so-called threat to national security, there were no body searches by
riot police, crouched under the eaves of churches, to check that
worshippers had not smuggled their bibles out. It took another
four and a half years before Mahathir decided they had to defend “Allah”
again. Mahathir elbowed Musa Hitam out of the home ministry and took
over the portfolio in March 1986. On Dec 5, 1986, the home
ministry announced a ban on Christians’ use of four Arabic words:
“Allah”, “Kaabah” (the sacred Muslim shrine in Mekah), “Baitullah”
(house of God) and “solat” (prayer). Objection not theologicalThe Umno-led government’s vacillations have made it clear that its objection to the use of “Allah” was not theological. The
government would have been relentless in pursuing its ban, had it truly
believed that Muslims’ understanding of “Allah” as a unitary divine
figure would have been “confused” by Christians’ worship of the Trinity,
united in one God. Instead, its enthusiasm for the ban has oscillated with its political fortunes. Umno
has insisted on a monopoly on a shopping list of Arabic words. Umno’s
political and economic strategies have been based on monopolies since
1969, for instance, through Telekom, Tenaga, Bernas, Pos Malaysia, PLUS,
and any number of businesses headed by its corporate champion, Syed
Mokhtar Al-Bukhary. In 1988, Selangor, led by Umno’s Muhammad
Muhammad Taib, enacted a legislative ban on the use of 25 Arabic words
by non-Muslims, including “Allah”, “Nabi” (prophet) and, inexplicably,
“Haji”. All state assemblies at the time – including Kelantan –
were run by Umno, except for Penang under Gerakan, and Sarawak under
Parti Pesaka Bumiputera Bersatu (PBB). All Umno states followed
Selangor with similar legislation. Prior to 1988, only Terengganu, under
Umno’s Wan Mokhtar Ahmad, had quietly passed a ban on non-Muslim use of
“Allah”, in 1980. Despite Umno’s legislation, no action was
taken against non-Muslims. The word “Allah” continued to be used to mean
“God” in Arabic, as it has been since the sixth century, and in Malay,
as it has been since 1629. Meanwhile, Islam has continued to grow
in Malaysia. A so-called Christian conspiracy to convert Malays using
the word “Allah”, as alleged by Mahathir, has yielded no appreciable
results. Christians in Sabah and Sarawak, and Sikhs everywhere, have
used the word “Allah” with respect, in their own rituals and sacred
texts. The alleged conspiracy was imaginary, because Malays are not as child-like and easily “confused” as Umno pretends. There
have also been effective laws forbidding other religions to proselytise
among Malays since the inception of Malaysia, and repeated public
reassurances by Christian leaders that they respect Malaysia’s laws. Championing religion when under threat Mahathir’s
campaign to establish this monopoly on selected Arabic words began in
1981, when he was consolidating power. His fervour then lapsed over the
next few years, as he grew more comfortable in office, after cowing the
Rulers’ Council. Mahathir’s
redoubled efforts in 1986 to enforce a ban on “Allah” coincided with
rising internal dissent in Umno, and a challenge to his leadership of
the party. He survived these battles by jailing opponents, and by
championing religious and racial divisions. In 1998 and 2002, the
home ministry issued its first two letters to the Herald, instructing
the Catholic newspaper to stop using the word “Allah”. However, the ban
was soon rescinded on appeal. Abdullah Ahmad Badawi, the new
premier and home minister, did not need to pursue the ban vigorously, as
his initial popularity produced a historic triumph in the 2004 general
election. Finally, on May 11, 2006, the home ministry issued a
circular allowing the use of “Allah” in bibles in Malay, as long as they
were stamped with a cross, and the words “For Christians”, in Malay. But
in the same year, as Abdullah was being shaken by Mahathir’s sniping,
the home ministry wrote to the Herald, threatening that the newspaper’s
annual publication permit would not be renewed if the word “Allah”
continued to appear in print. After exhausting all avenues of official appeal, the newspaper turned to the courts. On New Year’s Eve, 2009, the High Court overturned the “Allah” ban, declaring it unconstitutional. In 2010, in the throes of election campaigning, Hishammuddin Hussein spoke publicly of his regret for the ban, blaming it on his predecessor as home minister. But he saw no reason to drop
the appeal of the High Court decision: he must have known the case
would be dragged out, until after the 13th general election, or GE13. In April 2011, Prime Minister Najib Abdul Razak then negotiated a vague “10-point plan”
with Christian churches in Sarawak, just before a crucial state
election. The churches went meekly along, despite disenchantment with
previous promises of Sabah’s 20-point and Sarawak’s 18-point agreements. Hishammuddin’s
and Najib’s political statements certainly suggested a profane
political motivation for the on-again-off-again ban on “Allah”, rather
than the ineffable holy struggle of jihad that the Islamic Development Department (Jakim) has suggested. Umno’s electoral calculations Now
that Sarawak and Sabah have delivered power to BN again in GE13, the
Umno government feels secure enough to press on with the appeal against
the High Court decision. The verdict of the appeal will be announced next month. Since
BN gained only 47 percent of the popular vote in the May elections,
Umno desperately needs to ramp up religious and racial sentiment, to
bolster its core Muslim-Malay support in Peninsular Malaysia. On
the other hand, Umno appears fairly confident that rural voters in
Sarawak will continue to support its BN
proxies in the next state
election, scheduled for 2015. If Umno succeeds in its appeal,
the ban can be loudly trumpeted in peninsular Malaysia, and quietly
underplayed among Sarawakian and Sabahan Christian voters. Najib
is trying also to shore up his personal ethno-religious credentials,
ahead of the uncertainty of Umno elections at the end of the year. If
Umno succeeds in its appeal, it may also try to force PAS to review its
principled stand against the ban on “Allah”, in an effort to drive a
wedge between the ulamas and technocrats in the party muktamar in
November. The “Allah” ban is rooted firmly in politics, and
Umno’s desire for power. Theology, linguistics, constitutional rights to
freedom of religion and expression, shared humanity – and common sense –
be damned. KERUAH USIT is a human rights activist - ‘anak Sarawak, bangsa Malaysia’. This weekly column is an effort to provide a voice for marginalised Malaysians. Keruah Usit can be contacted at keruah_usit@yahoo.com