Oleh/By : DATO' SERI DR. MAHATHIR BIN MOHAMAD
Tempat/Venue :
Tarikh/Date : 15/03/95
Tajuk/Title : THE SENATE HOUSE,
CAMBRIDGE UNIVERSITY
I am greatly honoured to be able to address this
distinguished audience of academics, dignitaries and
students at the Senate House of this famous university.
When I was told that I will be given the honour to speak at
this old and prestigious university, no indication was made
as to suitable subjects. You must therefore excuse me if
the subject chosen is not quite right. I hope you will bear
with me if I sound unnecessarily contentious and
argumentative.
2. Because I am a Malay and an Asian, because the Asian
values debate has so often been over-simplified and
misunderstood, because there is a need for greater mutual
understanding and regard among the peoples of this world and
because I am speaking before an important audience in the
West, I have chosen to speak on Asian values. Let me
however argue for mutual respect. Let me urge mutual
enrichment.
3. Let me begin by offending the many Western
universalists who insist that there are only universal
values, that there is no such thing as `Asian values', that
Asia is too diverse to have common values and that
proponents of `Asian values' are doing nothing more than
justifying authoritarianism, dictatorship and uncivilised
behaviour.
4. There are many, of course, who believe that the world
has seen such a convergence of cultures and values that
there is no longer any value in talking about `Western
values', `Eastern values' and so on. What I have found
striking in recent years -- especially after the end of the
Cold War and the so-called `end of history' -- is the
aggressiveness of this line of thinking and the intolerance
for those who beg to differ.
5. The demise of communism and the discrediting of Fabian
socialism have not impressed the Western universalists on
the need to be a little circumspect, on the need to be less
insistent that the West is always right. They still insist
that what is right for them is right for the world.
6. There is no denying that over the last few hundred
years, especially over the last half century, there has
developed enormous areas in which the degree of common
values and attitudes is remarkable and stunning -- and
historically unprecedented. Yet it seems equally clear that
there are great areas of difference. There are major areas
of potential friction. And there are some areas of serious
political discord.
7. You will be surprised the number of times I have been
reminded by the French people that when I speak of `the
West', I should not confuse `the West' or identify it with
the Anglo-Saxon world or the Anglo-Saxon way. Italians have
told me the same. Swedes have told me this. Even I have
often told myself this.
8. I often wonder, therefore, why there is such ferocious
emotional denial of cultural pluralism and such intense
intellectual denial of the obvious -- although I have my
suspicions. 9. Asia is of course a much bigger
continent than Europe. The diversity of its civilisations
is much greater and older. For every generalisation
however, some exceptions can be found. And yet, there is a
body of common values and beliefs that most of us in Asia
hold on to in order to guide our way in the world.
10. With regard to East Asia, David Hitchcock, the former
Director for East Asian and Pacific Affairs of the United
States Information Agency, has actually conducted the first
ever quantitative survey comparing East Asian and American
values.
11. Last year he asked Americans and East Asians (Japanese,
Thais, Chinese, Koreans, Malaysians, Singaporeans,
Indonesians and Filipinos) to choose six `societal values'
and five `personal values' which they regarded as core and
critical. The results were published a few months ago in a
publication called Asian Values and the United States: How
Much Conflict?
12. The survey found that the six societal values most
valued by the East Asians were: first, having an orderly
society; second, societal harmony; third, ensuring the
accountability of public officials; fourth, being open to
new ideas; fifth, freedom of expression; and sixth, respect
for authority. On the other hand, the six most important
for the Americans polled were: freedom of expression,
personal freedom, the rights of the individual, open debate,
thinking for oneself and sixth, the accountability of public
officials. Interestingly slightly more East Asians
emphasised the importance of `new ideas' and public
accountability than did Americans.
13. Despite Hitchcock's interest in discovering
commonalities between East Asians and Americans, he found
fundamental differences also with regard to personal values.
14. The five most important personal values stressed by
the Americans polled were: self reliance, personal
achievement, hard work, achieving success in life, and
fifth, helping others. Whereas the sixth most important
core value stressed by the East Asians -- `fulfilling
obligations to others' -- was stressed by 39 percent of the
East Asians, only 19 percent of the Americans polled
emphasised this. Whereas 59 percent of the Americans
stressed `achieving success in life', half as many East
Asians did so. Whereas 59 percent of the Americans
stressed `personal achievement', only 33 percent of the East
Asian did so. On the other hand, whereas 69 percent of the
East Asians emphasised respect for learning, only 15 percent
of the Americans did. Whereas 48 percent of the East Asians
stressed self discipline, only 22 percent of the Americans
did.
15. I do not know how accurately this American study
reflects reality. But Hitchcock gives figures to support
the intuitive assumptions of most East Asians and those who
really know East Asia.
16. I do know that these values are sometimes more honoured
in their breach than in their practice. I do know that many
of these `Asian values' were once also `Western values'.
Some are a function of our stage of development and will be
challenged and discarded as we move forward.
17. I hope that my exposition on Asian values so far has
not by any stretch of the imagination justified
dictatorship, authoritarianism, anti-democratic practices,
the suppression of human rights, the denial of democracy. I
hope that my arguments also do not in any way justify
torture, the exploitation of child labour, the suppression
of women and the wanton destruction of the environment.
18. Having offended the universalists, the most militant
of whom are congregated in the West, let me now be permitted
to offend the authoritarians, so many of whom are said to
congregate in `the East'.
19. The first thing that might usefully be said is that
atrocity anywhere must not be tolerated. It should be
punished. No one should be allowed to hide behind the cloak
of cultural relativism.
20. Secondly, many Asian values should obviously be
destroyed.
21. In many parts of Asia, there is excessive materialism
and in many parts, there is excessive anti-materialism;
there is extremist spiritualism, or what passes for
spiritualism.
22. In some societies, there is the ethic of fatalism. In
others, the dominance of contentment, smugness, even
arrogance. Feudalism is still very much alive so that in
some Asian democracies and even Communist states leadership
is inherited and confined to neo-royal families, or the new
aristocracy. In far too many Asian countries, there is
excessive deference to authority. There is social and
psychological authoritarianism.
23. The record of Asia with regard to fundamental economic,
social and cultural rights has too often been as bad as the
Asian record on fundamental civil and political rights.
24. Inequality, the repression of women and the weak. The
economic, political, intellectual and social disempowerment
of millions. A deep psychological sense of inferiority.
The lack of self confidence and the sense of self worth.
Uncaring societies that have not an iota of love and regard
for God's living creatures, for the infirm, the
disadvantaged, the handicapped, the physical environment
which man holds only in trust.
25. Undiluted adherence to tradition, superstition
and magic. Deep and widespread corruption and tolerance of
corruption -- equally deep and widespread. The list is too
long to even enumerate.
26. A third point is equally obvious. If `Asian' does not
mean `good' exclusively, `Western' does not mean `bad'
exclusively either. Asia's process of learning from the
best in the West is far from complete. There are many
Western values, found in the best Western societies, which
we should adopt or internalise more deeply.
27. I remember in my country's own history, that we had to
do a lot of persuading before we were granted the right to
have elections and to vote. It was we, Malaysians, who were
denied democracy and many of our human rights. But in the
end the powers that be relented and retreated without
scorching the earth which doing so. We took over our
country largely intact. Our neighbours did not fare so
well.
28. When Malaya became independent in 1957, our per capita
income was lower than that of Haiti. Haiti did not take the
path of democracy. We did. Haiti today is the poorest
country in all of the Americas. We now have a standard of
living higher than any major economy in the Americas, save
only for the United States and Canada.
29. We could not have achieved what we have achieved
without democracy. Let me reiterate this point because
there are so many young Malaysians in the audience. Never
forget. We could not have done it without democracy. This
is why, for example, a resolute commitment to democracy is
such a central pillar in Malaysia's 2020 Vision.
30. We could not have achieved what we have achieved
without Malaysian democracy, which owes more to British
democracy than American democracy. I suspect that given the
excesses of some democratic practices, we would have become
one of those countries where incessant street
demonstrations, strikes and frequent violent changes of
Government have resulted in near anarchy and economic
regression. When people speak of democracy, they assume
that democracy must mean their country's special and
particular brand of democratic institutions and practices.
Other forms must be undemocratic or less democratic. Yet
even among the champions, concepts and practices of
democracy differ widely.
31. Obviously, it is often difficult to distinguish the
democrat from the anti-democrat, the honest leader trying to
do an honest day's work and the dishonest politician who has
his own agenda. But there is a need to be fair to and not
to demonise those in less than ideal circumstances who do
not want gridlock democracy, weak and cowardly democracy and
democratic practices and forms that over-emphasise the
individual and neglect the community, that glorify combat,
that foster unbridled conflict, that guarantee against
harmony, consensus and cohesion, that threaten to destroy
order and democracy itself, and that engender the prospect
of total chaos.
32. Unfortunately, many who pass judgement do not have the
time to even master the basics, still less the complicated
picture. There are many who have passed judgement on me who
believe that my name is `Mohamad'. There are those who have
passed judgement on Malaysia who do not even know how to
pronounce the name of my country, and indeed where in the
world it is.
33. I have said a few things on Asian values and on
cultural pluralism. Let me now say a few words about mutual
respect and mutual enrichment.
34. Before I insist that `the West' must have more
respect for other values and other cultures, let me concede
that we outside `the West' also need a balanced perspective
on `the West'. If it was ridiculous for so many of our
elites to once believe that everything that was good was in
the West and everything that was in the West was good, it is
equally ridiculous to now believe that everything that is
bad is in the West and everything that is in the West is
bad.
35. Mutual regard is simply that. There is much in the
West that commands respect.
36. At the same time, it is right and it is time that Asia
too is accorded the regard and the respect that is its due.
37. Mutual respect demands an acceptance that those who
have a different view are not necessarily misguided or evil.
Mutual respect demands a minimum level of humility on all
sides. The countries of the West have a right to their
preferences. But they have no right to ram their
preferences down anyone's throat.
38. In a recent speech at the "Europe/East Asia Summit"
organised by the World Economic Forum, I half jokingly said
that in their more exuberant moments, there are many Asian
leaders who think they can solve the problem of Serbian
atrocities in Bosnia, the Basque problem and the income
inequalities between northern and southern Italy.
39. In many Western societies there are massive problems of
drug addiction. There are teachers afraid of their pupils.
There is chronic vandalism. There are some societies where
there are more illegitimate babies than legitimate ones.
There are countries where large numbers in their thirties or
even forties have never worked for a single day of their
lives. There are places where an unemployed person is
better off not working than if he found a job. There are
some democracies where political leaders are afraid to do
what they know is right, for one reason or another. And the
people and their leaders live in fear, fear of the free
media which they so loudly proclaim as inviolable. Indeed
they are quite literally oppressed by their own media, the
way people in feudal societies are oppressed by their
rulers, knowing their unfortunate situation but not daring
to raise their voices against an established institution, to
curb its excesses if not to revolt against it.
40. Many Asian leaders, in their moments of levity, I
hasten to add, believe that they have the answers to such
problems. If some European countries want their help and
advice, I said, "I am sure they would be willing to give
such help and advice." But so far, it has not entered the
mind of any Asian leader to threaten sanctions if any
European country fails to put its house in order. No Asian
parliament I am aware of has passed a single resolution
calling on its government to take steps should a European
country not reform itself.
41. If any Asian leader were to so threaten or if any Asian
parliament were to so act, the West would regard them as
mad. The West would regard the whole idea as preposterous.
42. If it is preposterous and mad for Asian leaders to
threaten sanctions when Europeans fail to measure up to
their standards and norms, could it not be a little
preposterous for Europeans to threaten sanctions when
non-evil and non-uncivilised Asian countries prefer their
own standards and norms and not Europe's?
43. To this and many other questions I asked, I did not get
a response. All I received was a public admonition.
Although what I said about Europe might be true, came the
rebuttal, it was `unacceptable', I repeat `unacceptable'.
It was not `unwise' not `injudicious', but `unacceptable'
that I should have publicly mentioned some of the ills found
in Europe. A European press correspondent asked me
afterwards whether I thought that the European participants
at the Forum came to be lectured to by me. The free press
which lectures all the time to the world obviously did not
think I have a right to free speech.
44. The famous political scientist, Samuel Huntington ended
his equally famous essay, `The Clash of Civilisations', with
the call for the civilisations to co-exist. I call not for
co-existence but for mutual cultural enrichment.
45. We in Asia have learnt a great deal from the West. We
will be unnecessarily constraining our full potential if
this process were now to be stopped. At the same time we
have to learn a great deal from `the East', from the rest of
Asia, from Africa and Latin America -- and from the best
that our own histories and cultures have to offer.
46. I believe that Europe too may find some value in this
message of enriching each other, of mutual enrichment, of
rejuvenation and of self discovery. Asian values are Asian
values; European values are European values. The twain can
meet and from the meeting there might be some understanding
and appreciation of the wisdom of each, and hopefully a
wedding of the good and rejection of what is bad or evil,
God willing. Let us all admit that no one has a monopoly of
wisdom.
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