Is Datuk S. Sothinathan the anointed candidate of MIC president Datuk Seri S. Samy Vellu for the party’s deputy presidency?

Will he lead the party following Samy Vellu’s eventual retirement in September next year?

This is the question on the minds of many in the party, including grassroot leaders, who are eager to know who will receive Samy Vellu’s blessings for the number two post at the MIC elections.

Developments in the country’s largest Indian-based political party indicate that Sothinathan, fondly referred to as Sothi, is favoured by Samy Vellu, who still has an iron grip on MIC grassroots.

Sothinathan, for one, has been appointed chairman of Yayasan Strategik Sosial, the social arm and think tank of MIC — a post given only to someone who is in the good books of the president.

He has also been asked to helm the party’s rebranding exercise, a move crucial for the MIC to win back the support of the Malaysian Indian community, who had turned against the party in the March 2008 general election.

According to grassroot leaders, the responsibilities entrusted upon Sothinathan after he lost the Teluk Kemang parliamentary seat in the general election, sent a clear signal from the president that Sothinathan was the “chosen one”.

And the former deputy minister is also taking full advantage of this to widen his grassroots support base.

However, until now the 72-year-old Samy Vellu has neither announced nor indicated whom he would back as his deputy at the MIC elections.

I know Sothinathan is viewed by many in the party as the president's candidate for deputy president. The speculation is true. But I believe that the president will not endorse anyone long before the party's elections.

"The president will only, if he is naming anyone to be his preferred deputy, do it two or three weeks before the ballots are cast. He will not name any of them yet as I feel he is still evaluating them," said former MIC central working committee member Datuk V.K.K. Teagarajan, who is also former Federal Territory MIC chief.

Teagarajan, who announced his intention last week to contest the deputy presidency, however, feels that Samy Vellu should let democracy flourish in the party by not naming his preferred candidates for any of the posts.

Sothinathan, when contacted by Bernama, declined comment on the speculation, saying he had his work cut out for him and he was concentrating on the rebranding exercise for now.

“No, I do not want to comment on that. The first phase of the rebranding exercise is coming to an end and will be completed by end of December and then we will embark on the second phase from January onward.

“But next year, being an election year for MIC, we have to work and at the same time, ensure the elections are run properly,” he said.

Sothinathan, a double degree holder in economics and law, became a household name among Malaysian Indians when he was suspended from his duties as Natural Resources and Environment deputy minister after he broke ranks with the government over the decision to withdraw recognition of the Crimea State Medical University, where many Malaysian Indians students were pursuing medicine.

The 48-year-old, who is also Samy Vellu’s former political secretary, won the Teluk Kemang parliamentary seat in a by-election in June 2000.

He was appointed MIC secretary-general in September the same year and elected vice-president at party elections in 2006.

In the last general election he lost the Teluk Kemang seat — which he won with a 17,777-vote majority in the 2004 polls — by 2,804 votes to a Parti Keadilan Rakyat candidate.

Sothinathan had served in two ministries — as the Health Ministry’s parliamentary secretary (2000-2004) and Natural Resources and Environment deputy minister (2004-2008).

Critics, however, claim that despite these credentials, the Port Dickson-born Sothinathan may have several drawbacks.

A party insider, who declined to be named for fear of political repercussions, said while Sothinathan had age on his side, his temperament could be a downside.

Sothinathan is not expected to have an easy ride en route to the party’s second highest post as he would have to take on incumbent deputy president Datuk G. Palanivel.

Others expected to enter the fray include former deputy president Datuk S. Subramaniam, if he chooses not to contest the presidency, and Human Resources Minister Datuk Dr S. Subramaniam, whom party sources reveal will not throw down the gauntlet without endorsement from Samy Vellu.

On another front, party insiders say, the relationship between Samy Vellu and Palanivel, which had “cooled off” for some time, has turned for the better as both leaders are said to have patched up their differences and are now more cordial to each other.

But how long this peace will work, or last, is another issue. In the meantime, the guessing game in the MIC continues. - Bernama

MAIKA HOLDINGS bhd…… originally established to represent the interests of the Malaysian Indian community and has since grown to configure more than 66,000 shareholders. (www.maika.com.my)

And, its (was/were) a failure …. a black mark in MIC’s history…. Malaysian Indians demands ….. a transparent walk…that can solve the 25 years old puzzle ……

Yesterday, Datuk V.K.K Teagarajan (who recently announced his intention to contest for the MIC deputy president) , urged the government to take over MAIKA.

As the company made losses, a Maika share which was sold at RM1 when it started in 1986 is now selling for 0.30 sen and many Indians have suffered heavy losses.

Therefore, he said, a takeover would be a positive way for the Government to help the shareholders.

“The Government has several vehicles to take over Maika and the UOB insurance arm it owns and convert them into a unit trust company,” Teagarajan said.

Alternatively, he said, the Government could set up a company after taking over Maika and award some projects to improve the well-being of Indians.

Teagarajan said that he came up with the idea after discussing the proposal with many Maika directors and other Indian leaders.

He added that if the Government did not do anything, the MIC had a moral obligation to redeem the shares at a fair price.

In response to that, MAIKA’s CEO Mr. S. Vell Paari defended his trackrecord

"When I took over as the CEO in 1999, Maika was technically insolvent. Now with the help of the board, we have RM150 million in gross assets," he said.

He added that the government has been helpful in solving some of Maika's financial woes through the national asset management company Danaharta.

MAIKA’s CEO answers….

He said the company last year had proposed a resolution to sell all its assets and distribute the surplus to shareholders.

"Maika would have been in a position to buy back its shares at a minimum of RM1.00 each including its bonus shares, but that plan has to be put on hold due to injunction by a shareholder to stop the company from acting on the resolutions," he said.

Vell Paari said Maika had discussed with the shareholder to try to come to an amicable solution.

In the meantime, he said, Maika has submitted an application to the High Court to allow it to set a date to hold an extraordinary general meeting (EGM) and the court has set Dec 2 to hear the application.

"If successful, Maika will then immediately call for an EGM to approve the resolution for share buyback at a minimum of RM1.00," he said.

MAIKA’S future??? …. It was proposed by Mr. Vell Paari that the company should beliquidated and the assets to be transformed to a new company . In his report for Tamil Nesan, he suggested corporate tycoons like Dr. Thillainathan, Dato Kasi and Mr. Gopalakrishnan to manage it.

A comparative study of congruence between two traditions as posted in http://www.crescentlife.com/wellness/islam_and_yoga.htm

"We always find some form of Yoga whenever the goal is experience of the sacred or the attainment of a perfect self-mastery, which is itself the first step toward magical mastery of the world. It is a fact of considerable significance that the noblest mystical experiences, as well as the most daring magical desires, are realized through yogic technique, or, more precisely, that Yoga can equally well adapt itself to either path." — Mircea Eliade, Yoga: Immortality and Freedom

There are close similarities between Islam and yoga not because of borrowing or cultural diffusion, but because of both originating in the Primordial Tradition, sanâtana dharma, al-dîn al-hanîf, which all the prophets of Allah have brought and reaffirmed throughout the ages, among all nations, revealed directly from the Creator.

Years ago when young I began doing hatha yoga. Although several years passed without practicing yoga, the complete yoga breathing I learned from it was a constant presence in my life. There was also my Islamic life, including praying salât five times every day. A couple years ago I returned to yoga while keeping up my Islamic practice. How are these two developments related? How do they interact?

When I returned to the practice of yoga, I found that it is easily integrated with the Islamic life; in fact the two assist one another. Not only is there no conflict, but Islam and yoga together make a mutually beneficial synergy. Both are agreed that, while the body is important as a vehicle on the way to spiritual realization and salvation, the human being's primary identity is not with the body but with the eternal Spirit.

This is not a case of syncretism between two religions (which would be spiritually invalid). Yoga is not a religion. Rather, it is a set of techniques and skills that enhance the practice of any religion. A French author named Jean Déchanet discovered this in regard to his Catholic faith and wrote the book Christian Yoga (New York: Harper, 1960). In my case, I have found that Islamic yoga is a reality. It is possible to employ the skills of yoga to worship Allah better and to be a better Muslim.

Yoga arose from the matrix of the Hindu world, although according to Mircea Eliade it is of pre-Hindu origin and can be traced back to prehistoric shamanism. Like India's other gifts to world civilization, for example the system of place notation on which all mathematics depends, yoga is not tied to the Hindu religion but has a universal applicability. It helps one to follow one's own religion better whatever that may be. It has certain specific affinities with Islam that make for an interesting study.

1. Metaphysical Doctrine.
Since the metaphysic of Advaita Vedanta is in agreement with the tawhîd (doctrine of oneness) of Islam, there is perfect compatibility between Islam and yoga on the highest level. All traditional esoterisms agree that everything in manifestation has its origin in the Supernal. The manifestations on the material plane are derived from the ideational realm of archetypes (known as al-a‘yân al-thâbitah in the metaphysics of Ibn al-‘Arabî). This world, limited as it is, is just an expression of the ultimate Reality, and will ultimately be reabsorbed in its supernal Origin. Advaita Vedanta and Islamic esoteric metaphysics are agreed that God is the only absolutely real, eternal Reality; all else is contingent and therefore transitory. The unitary view of reality in Advaita Vedanta accords well with the tawhîd (divine oneness) of Islam, and the Oneness of Being in the Sufi doctrine of Ibn al-‘Arabî.

It is interesting to compare the symbolism of Prophet Muhammad's nighttime ascent to Heaven, al-Mi‘râj, with the corresponding symbolism in yoga. The Prophet ascended on al-Burâq, a riding beast with the head of a woman, through the seven heavens to the Throne of God. In yoga, the kuNDalinî is a feminine power (shakti) that dwells at the base of the spine and ascends through seven levels (represented by the seven chakras) to the summit of liberation (brahmarandhra).

2. Salât and Âsanas.
One of the most obvious correspondences between Islam and hatha yoga is the resemblance of salât to the physical exercises of yoga âsanas. An Indian Muslim author, Ashraf F. Nizami, noted this in his book Namaz, the Yoga of Islam (Bombay: D.B. Taraporevala, 1977). The root meaning of the word salât is 'to bend the lower back', as in hatha yoga; the Persians translated this concept with the word namâz, from a verbal root meaning 'to bow', etymologically related to the Sanskrit word namaste. The thousands of postures and variations known to hatha yoga can be classified into a few basic types, including standing postures, spinal stretches, inverted postures, seated postures, and spinal twists. The genius of Islamic salât is to incorporate all of these in rudimentary form into a compact, flowing sequence, ensuring a thorough, all-round course of exercises for good health that is easy for everyone to practice.

a) Standing.

The Mountain Pose (TâDâsana) is the foundation for all standing âsanas. One always begins from this and returns to it at the completion of the standing sequence. In this it very closely resembles not only the standing posture of qiyâm in salât, but also the "Return to Mountain" of T‘ai Chi Ch‘uan. Standing in Mountain Pose or qiyâm is a quiescent exercise for the whole body: feet, legs, and spine working together. With one's feet planted squarely on Earth and one's head reaching toward Heaven, this pose is of the finest metaphysical significance to the sacredness of the human state, for verticality is the essence of religion.

b) Spinal stretching.

As the yogis say, one is as young as one's spine. Hatha yoga concentrates much careful attention on deep, thorough stretches of the spine, bringing the head forward to rest on the knees. Since all the nerves of the body are channeled from the spinal cord out between the vertebrae, a healthy spine is of central importance for the well-being of the whole human body and mind. It takes much patient, persistent practice to make and keep the spine ideally flexible, and only the most dedicated yogis succeed in this. Since Islam is a path for everyone, the Islamic spinal stretch is kept easy and within everyone's reach: the bowing position called rukû‘ only requires that you bend forward enough to place your hands on your knees. Nonetheless, even this minimal stretch helps keep the spine in good condition. When I returned to yoga after praying salât for several years, I found that making rukû‘ seventeen times a day had beautifully prepared my spine for deeper forward stretches.

c) Inverted poses.

The heart does its best to circulate blood all through the veins and arteries, but it's a demanding job, and exercise is needed to help the circulation go at maximum efficiency. In particular, raising fresh blood to the brain through the carotid artery, and lifting it from the feet back up to the heart, is always going against the pull of gravity. This is why two of the most important and beneficial âsanas are the Shoulderstand (sarvangâsana, the 'whole body pose') and the Headstand (sirSâsana). Islamic prayer has taken the most essential aspect of these inverted poses: lowering the head below the heart. The position called sujûd is easy for everyone to accomplish and helps to bathe the brain in fresh oxygenated blood to keep it healthy and alert. Ashraf F. Nizami writes: "This may be termed similar to … HALF SIRSHASANA. It helps full-fledged pumping of blood into the brain and upper half of the body including eyes, ears, nose and lungs."

d) Seated postures.

The word âsana means 'seat' and the basic postures for meditation are seated ones, especially the Lotus. The Diamond Pose (vajrâsana) is practically identical with the seated position of salât called jalsah. This has, of course, not escaped the notice of both yogis and Muslims in India. Nizami writes: "This is a HARDY POSE or is like VAJRASANA." Swami Sivananda in his book Yoga Asanas writes: "This Asana resembles more or less the Nimaz pose in which the Muslims sit for prayer." Furthermore, both vajrâsana and jalsah are the same as the zazen posture of Japan. Having practiced a little yoga when young, it became easier for me to sit on the floor in mosques for long stretches of time. In turn, accustomed to this in Islam over the years, it was then much easier to learn seated yoga postures like the Lotus, since my leg and hip joints were accustomed to the floor.

When sitting in the Lotus, a yoga mudra that accompanies meditation is made by forming the index finger and thumb into a circle. The Islamic mudra, made while sitting in jalsah, is to extend the index finger in a straight line (to attest to the Oneness of God), while forming the thumb and middle finger into a circle. The figure 1 and the figure 0 can convey a Tantric symbolism, and also are curiously similar to the binary 1 and 0 of computer science.

e) Spinal twists.

A session of yoga practice normally concludes, just before final relaxation, with a thorough twist of the whole spine (ardha matsyendrâsana) to the right and to the left. It helps to even out the spine from the other poses it has done and keep everything balanced. In much the same way, salât concludes with the prayer of peace (salâm) said while turning the head to the right and then to the left. This works only the cervical and maybe a few of the thoracic vertebrae, but it is useful for keeping the neck flexible and is consistent with the pattern in salât of presenting reduced versions of the yoga âsanas.

3. Breathing.

In yoga, the science and art of breathing is paramount. The relaxation and exertion of all the members of the body, the stilling and concentration of the mind, the energizing of the whole being, and the access to the spiritual dimension all depend on breathing. In most languages of the world, the words for 'breathing' and 'spirit' are the same or closely related. The Arabic word for 'spirit' is rûh, coming from a root with several interconnected meanings: 'to relax', 'to breathe', and 'to set out moving'. The full range of these meanings, taken together, summarizes all the functions of the breath in Yoga. The Sanskrit word corresponding to rûh is âtman, which also comes from an Indo-European root meaning 'breath' (compare the High German word Atem, 'breath').

The spiritual importance of breath is a part of Islam's teachings. Hazrat Inayat Khan writes on the subject of Islamic purification: "Man's health and inspiration both depend on purity of breath, and to preserve this purity the nostrils and all the tubes of the breath must be kept clear. They can be kept clear by proper breathing and proper ablutions. If one cleanses the nostrils twice or oftener it is not too much, for a Moslem is taught to make this ablution five times, before each prayer." According to Hakim G. M. Chishti in The Book of Sufi Healing, "Life, from its beginning to end, is one continuous set of breathing practices. The Holy Qur’an, in addition to all else it may be, is a set of breathing practices."

4. Meditation and Worship.

In part 23 of the Yoga Sutra, Patañjali teaches the attainment of supreme spiritual realization through devotion to God (îsvara pranidhana). The sutra is a very succinct, condensed type of literature, so a single brief mention suffices. Because Patañjali did not elaborate upon it, some commentators have assumed that his God is a mere figurehead or abstraction and therefore not so important in yoga practice. Nothing could be further from the truth; in fact, the one feature that distinguishes the metaphysic of the Yoga darsana from that of the Sankhya darsana of Kapila (a non-theistic analysis of the elements in the cosmos and consciousness) is the presence of God in Yoga. This makes all the difference, and allows the consonance of Yoga with religion.

Patañjali wisely chose to refer to God as îsvara, which in Sanskrit simply means 'God, the Supreme Being' and does not name any deity of any particular religion. This universality frees Yoga from conflict with any religious doctrine, so that its techniques can be applied by a believer of any faith. In India, Yoga has been applied to a vast variety of different religious perspectives, and it works just as well for other religions including Islam. There is nothing specifically Hindu or Islamic about its techniques, but it will assist the devotee in any kind of worship. Yoga means to concentrate and still the mind; when this concentration is directed upon God, the yogi is reaching toward the heart of his religion.

As for meditation, trâTaka is a yogic technique to focus the attention and attain one-pointedness. It consists of fixing the gaze on a single point. (It assists balance, too.) While standing in Islamic prayer, we practice traTaka by fixing the gaze on a spot on the ground where the forehead rests in sujûd. During rukû‘, the trâTaka is directed at the point between the big toes. The purpose is to focus the attention on the prayer and keep it from wandering. In this way it helps lead to a meditative state.

An important part of Sufi spiritual practice is to invoke the Divine Name Allâh and meditate upon it. Once I had learned through yoga how to still the mind and focus the attention, I discovered that the same technique greatly sharpened and clarified my meditation on the Divine Name. It was like a nearsighted person putting on glasses and suddenly seeing clearly and sharply.

Some Sufi orders practice meditation and invocation focused within certain centers (latâ’if) in the subtle body; this is the same technique as the yogic meditation upon the chakras.

5. Purification.

It goes without saying that both Islam and yoga require basic physical and moral cleanliness and purity (tahârah, sauca) before performing their practices. The two differ in several respects, but one feature that is common to both is using water to rinse the breathing passages: a yoga kriya (cleansing practice) called jala neti consists of pouring water into one nostril so that it flows through the sinuses and out the other nostril. The Muslim when making wudû’ takes water up the nose and blows it out; this is called istinshâ’. Again, the Islamic version does not go as deep, being simplified to make it easily accessible to everyone.

6. Food.

The Ayurvedic principles of yogic diet and the hadiths of Prophet Muhammad (peace be upon him) are agreed that milk and ghee are beneficial, and that beef is detrimental to health. Likewise, both discourage eating onions and garlic. Ginger (Arabic zanjabîl, from Sanskrit srngivera, from Proto-Dravidian ciñci vêr) is mentioned in the Qur’ân (76:17) as a spice of Paradise. Ayurveda regards ginger as sâttvika, a quality helpful to spiritual life. Both Ayurveda and the Qur’ân tell of the spiritual qualities of the basil plant, the sacred basil (Ocimum sanctum) called tulasi in Sanskrit and the sweet basil (Ocimum basilicum) called rayhân in the Qur’ân (while the Italians value it only for its culinary qualities!). Tulasi basil is used to uplift, clear, and invigorate the mind, assisting the consciousness to focus on spiritual thoughts; rayhân is mentioned in the Qur’ân (55:12) as a plant of Paradise, and the Prophet recommended it to his Companions for its refreshing aromatherapy. The Arabic word rayhân is derived from the same root as rûh 'spirit'.

Historical Interaction.
In historical time, Muslims did consciously borrow from yoga and acknowledged the source. The traveling scholar Abu Rayhan al-Biruni (11th century) translated the Yoga Sutra of Patanjali into Arabic. Shah Muhammad Ghaus of Gwalior (16th century), a leader of the Shattârîyah order of Sufis, incorporated yoga practices into his teaching, based on the yogic text AmrtakuNDa. Yoga even reached as far as North Africa, where al-Sanusi (19th century) wrote of the yoga âsanas (jalsah); he referred to yoga in Arabic as "al-Jûjîyah". However, the congruences between yoga and Islam that I noted above are not historical borrowings, but derive from the primordial beginnings of the traditions.

A large international yoga organization, 3HO, has adopted the sujûd from Islamic prayer, calling it "Easy Yoga."


It can be valid and beneficial for Muslims to learn yoga, not as their spiritual path per se, but as a valuable adjunct to the spiritual path of Islam. Islam is a complete, integral spiritual path, so yoga is no substitute for any Islamic requirement. The Prophet said that wisdom is the believer's stray camel: wherever he finds it he will recognize it (and claim his right to it).

How to explain the many points of correspondence between yoga and Islam? Did these ancient teachings travel from India to Arabia? No—there is no need to assume such a horizontal transfer; the sacred truths are revealed vertically from Heaven to all peoples.

There are close similarities between Islam and yoga not because of borrowing or cultural diffusion, but because of both originating in the Primordial Tradition, sanâtana dharma, al-dîn al-hanîf, which all the prophets of Allah have brought and reaffirmed throughout the ages, among all nations, revealed directly from the Creator.


Malaysia, the only country besides india, where tamil schools still survive. One of the strongest advocates of tamil education is the MIC. Pointing to the continued existence of the tamil school system as its achievement. If not for the MIC, there will not be any tamil schools.

MIC has been in the forefronts to make certain that Tamil language and culture are an integral dimension of the multi lingual and multi cultural society of Malaysia. Furthermore, the MIC continues to play a very active role to see that, Tamil school education stands on par with other primary school education. Tamil schools are a national heritage and a distinctive component of the Malaysian education system.

Lately, the government pressured by a LOUD call from malaysian indians that tamil schools in malaysia need to be brought on par with other schools in the country in terms of funding and facilities.

As the struggle for tamil school's survival continues ( increased intensity), we saw some positive responds from the ruling government recently. ( Ref: Economic package unveiled )

Yesterday, I came across a blogpost linking tamil schools and increase of crime rate among malaysian indians. ( ref: Close Down All Tamil Schools) and a reply for it ( ref: Close Down All Tamil Schools - Should We ?)

My views : as posted in Close Down All Tamil Schools - Should We ?

A reply for Brother balan's post:
Refer :Tamil Schools To Stay On

Brother balan, u've highlighted some UGLY but TRUE facts about our situation.

But i still wonder why you choose to link it with tamil schools solely?

YES, i agree we do have our cons. But does that mean we have to give away the GIFT ( malaysia is the only country besides india where tamil schools still survive)

I choose to call for pest controllers rather then burning down the building.....

who are the so called pest controllers?

its you, me and many others who choose to sit down and look in to the issue.

what can we do?

as u mentioned, the prob arises when they set foot in sec schools.

can't we find at least 10 students each to guide ?

sounds silly? well, its always depends how we choose to see it...

Every single problem has multiple simple solutions....

thank you,

Related posts:

The Government dialled down its projected gross domestic product (GDP) growth for 2009 from 5.4% to 3.5%, but said it would inject RM7bil to strengthen the economy and boost confidence within the private sector.

The RM7bil will come mainly from savings earned from the reduction of fuel subsidies announced earlier this year, Finance Minister Datuk Seri Najib Razak said in Parliament here on Tuesday when announcing the Government’s economic stimulus package (full speech in Bahasa Malaysia ).

The budget deficit is projected to rise to 4.8% from the 3.6% expected earlier, after estimated revenues were dialled down from RM176.22 billion to RM168.73 billion.

The inflation rate is expected to hold steady at around 3-4%, he said in announcing the revised Budget 2009.

His briefing on the stimulus package in Parliament was interrupted several times by Pakatan Rakyat Members of Parliament.

Speaker Tan Sr Pandikar Amin Mulia ordered Batu MP Tian Chua to leave for disobeying his instructions, which led to Opposition MPs walking out in protest.

Among the measures Najib announced were:

1) RM1.2bil to be allocated to build more low- and medium-cost houses;

2) Abolishing the 5% import duties on fertilisers, cement and steel;

3) Allowing hypermarkets to close late (weekdays 11pm; weekends 1am);

4) RM500mil for the maintenance of police stations and quarters, as well as Army camps;

5) RM200mil for Chinese, Tamil, religious and mission schools;

MALAYSIAKINI : RM50mil for Tamil schools: MIC says thanks

Human Resources Minister Dr S Subramaniam thanked the government and Deputy Prime Minister Najib Abdul Razak for approving the MIC's request for a RM50 million allocation for Tamil schools under the stimulus package announced today.

Big boost for Tamil schools
This proves BN gov't is fair

6) RM200mil for pre-school education; and

7) Employees can reduce their EPF contributions by 3% on a voluntary basis for up to two years


MIC Youth today asked the government to allocate at least 10 per cent of local council contract jobs such as maintenance and landscaping to Indian contractors.

MIC Youth chief T. Mohan also said the wing proposed that the government create another class of contractors, similar to the Class F contractor for Bumiputeras, for the Indian community.

MIC Youth would write to the government on the matter next week, he told reporters after a meeting of the MIC Youth supreme council at the party headquarters here.

Mohan said these measures, when implemented, would help raise the living standard and equity ownership of the Indian community.

"These measures will help raise the income of the Indians and increase the purchasing power of the community," he said.

Mohan also said MIC Youth supported the statement by Deputy Prime Minister Datuk Seri Najib Tun Razak that he was working towards the gradual liberalisation of the New Economic Policy, which was replaced by the National Development Policy in 1991.


Here, i would like to highlight an article by Mr. Brandan Kuppusamy, a journalist who choose to see and pen down Fair comments on 'both sides'.

The electorate believe they woke up to a new Malaysia on March 8 minus race, religion and discrimination and therefore it comes as a shock that the very same people who had preached “common human” values have fallen back on old habits.
Pakatan's Unresolved Dilemmas

PAS’ stance over the 30% bumiputra quota is the latest of several which has pitted it against its Pakatan Rakyat colleagues. This does not augur well for the coalition which hopes to win the hearts of all Malaysians.

(ref: -MIC, MCA and PAS on NEP )

PAS is returning to its old habits frequently showing an intolerance that is not in keeping with its preferred image now as a tolerant, moderate Islamic party that champions common values in a multi-ethnic party.

Guided by Pakatan Rakyat leader Datuk Seri Anwar Ibrahim, PAS discarded its core demand of a theocratic state to win over non-Malays on a “common values” platform in the March 8 general election.

Although PAS came in third in the number of seats won, it added Kedah to its stable and has a big say in Selangor and Perak.

But the party’s increasingly Malay nationalistic and Islamic postures are ringing alarms bells in the Pakatan Rakyat and among civil society activists.

The incidents are too numerous to be isolated and form a pattern suggesting that although moderates abound in PAS but the party as a whole is shifting to a hard-line position on numerous issues.

Clearly the party is caught between satisfying non-Muslim desire for equality and an end to discrimination and defending its Malay Muslim ground were there is fear that conceding to social equality is a “loss” to Malay society.

The party has grown in numbers in recent years and now has over one million Malays as members and growing phenomenally forcing it to speak up and defend “Malay rights” as well as Islam as Umno does.

But it still wants to keep non-Malay support it had earned in March and expand that support. Without this support it can never have much say in a Federal Government even if Pakatan Rakyat wins.

“We are caught in a quandary between defending Malay rights and keeping the support of non-Malays who had backed us and see us now as a moderate, liberal party,” said a senior PAS leader on condition of anonymity.

“We are unable to resolve this dilemma as yet,” he said.

In Kedah PAS wants 50% of house ownership reserved for bumiputras and in Selangor it is against a Chinese heading the state development corporation PKNS.

PAS has also openly and strongly opposed entertainment it considers un-Islamic although to most non-Muslims such events are tame affairs.

PAS involvement in the mob that broke up a Bar Council inter-faith forum in September is another example of rising intolerance which puts the party in the spotlight.

The party had also said it would not support a Pakatan Rakyat government that was not majority Muslim

Activists like human rights lawyer Haris Ibrahim of the Peoples Parliament initiative are questioning not only PAS but also the Pakatan Rakyat coalition’s commitment to abandon race based politics, champion equality and meritocracy.

In the most recent posting in his Peoples Parliament website entitled Is Pakatan Rakyat perpetuating race based politics?, PAS and the Pakatan government and even Anwar Ibrahim came in for some criticism for not defending multi-culturalism and meritocracy.

Harris is asking the public to write to their elected representatives to remind them of the egalitarian promise they had made to the people.

Within the Pakatan Rakyat too the relationship between PAS and the DAP is increasingly rocky with numerous policy differences surfacing every now and then.

The latest squabble is over the MCA proposal to do away with the 30% bumiputra equity requirement, a proposal openly condemned by PAS but supported by the DAP.

For PAS, however, the dilemma is much more complex it being a party based entirely on defending and promoting Islam.

On the one hand, it frequently falls on the values of Islam to defend rights, namely over the rights of Hindu Rights Action Front supporters to demonstrate even at the Prime Minister’s Hari Raya gathering but at the same time the party rejects the appointment of a Chinese as PKNS general manager.

It is a case of running with the fox and hunting with the hounds with political expediency as the main consideration not the “common values” that PAS had subscribed to before the March 8 general elections.

The PKR is also in a similar dilemma having to carry an MP like Zulkifli Noordin whose exclusive and unbridled promotion of Islam runs counter to the party’s moderation and multi-religious underpinnings.

The electorate believe they woke up to a new Malaysia on March 8 minus race, religion and discrimination and therefore it comes as a shock that the very same people who had preached “common human” values have fallen back on old habits.


Apa dah jadi to pakatan's mutual agreement just before the GE-12??? The GE-12 political tsunami was because of BN's failure NOT because of Pakatan's performance .... So.... GE-13 might not be the same................

If, BN manages to reform and rectify their cons .... will they (BN) face a favorable tsunami in near future?......

…And we, the rakyat of Malaysia of all races and of various faiths, now declare that we reject raced-based systems of governance of the country in favour of non race-based, integrated systems of governance…

This is an excerpt from The People’s Voice & The People’s Declaration, the document that was endorsed by, amongst others, DAP, PKR and PAS in February this year, just before the 12th GE.