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  • Barry Desker: Mindset Shift Needed On MInimum Wage And Dual Citizenship

    Barry Desker: Mindset Shift Needed On MInimum Wage And Dual Citizenship

    Professor Barry Desker believes that Singapore should be prepared to have a minimum wage and allow dual citizenship. He also said that Singaporeans should welcome new citizens.

    “Attitudes need to change,” Prof Barry wrote in his opinion piece in The Straits Times.

    “We should welcome the presence of new Singaporeans and encourage their integration into Singapore society.

    “We should revise our laws to permit dual citizenship, which benefits some who are permanent residents but do not wish to give up the citizenship of their land of birth.

    “It would also allow the growing numbers of Singaporeans working abroad to retain their links with Singapore,” he said.

    “We should be prepared to adopt a minimum wage policy to protect vulnerable groups in our workforce and to ensure that cheap foreign labour does not displace Singaporeans in their twilight years eking out a living.”

    Prof Barry said that a minimum wage should be considered because “The ease with which foreign labour was recruited has resulted in depressed wages for a segment of our population with minimal educational qualifications, unskilled and often in their 50s and 60s.”

    But he admitted that even though there have been “calls for the introduction of a minimum wage”, the government has resisted implementing one over the years.

    Prof Barry also admitted that the “high levels of economic growth over the past two decades resulted from increases in capital and foreign labour deployed, not from significant productivity increases.”

    “However, the unsustainable sharp influx of foreigners granted permanent residence, as well as employment permits, in recent years has resulted in a backlash, making the issue of immigration politically toxic,” he said.

    Prof Barry said that as a result, for younger Singaporeans, they are “concerned about competition for university places or preferred jobs”.

    “Older Singaporeans worry about the changing environment around them, as they have neighbours with alien languages and different lifestyles.”

    However, he felt that “ethnic ghettos in HDB estates have disappeared, as legislation has ensured an ethnic balance”, even as he admitted that “condominiums are beginning to see such ghettos, as new immigrants and expatriates from certain nationalities congregate in preferred locations”.

    “The past year has seen rising anti-immigration sentiment in Singapore,” Prof Barry added.

    He said that these “views” have been “influenced” by “the pressure placed on Singapore’s infrastructure because of the sharp increase in the number of people residing in Singapore.”

    “MRT trains are crowded, hospital beds always full, traffic jams occur frequently, once-quiet parks are filled with foreign workers on weekends.

    “The rapid pace of the foreign influx resulted in growing criticism and an undercurrent of resentment reflected in social media sites.”

    Prof Barry also said that “the tightening of government policy on foreign workers in recent months” has led to Singaporeans being employed in “restaurants, offices and department stores, for example, cannot rely on cheap foreign labour”.

    He asked, “One wonders where these people were employed before the restrictions were imposed.”

    “But the reality is that immigration will continue and there will be more foreign labour employed, if low birth rates continue,” Prof Barry continued to say.

    But Prof Barry acknowledged the need for a minimum wage as “The pace of change over the past 50 years has left us with a pioneer generation lacking the education and skills to benefit from the transformation that has taken place in Singapore.

    He also suggested that the pioneer generation package is not a sustainable solution.

    “Ensuring a basic living wage will do more to retain their pride and sense of purpose than handouts as part of a pioneer generation package.”

    He also asked, “Do we retain Third World attitudes towards manual labour even as we proclaim ourselves a First World society?”

    He felt that “Internet chatter suggests that many in our community are unwilling to recognise that even temporary workers have rights and should be protected.”

    Prod Barry pointed to how “The Little India riots last December highlighted the risk of outbreaks of social unrest” and that “A minor dispute in Geylang or Beach Road on weekend nights involving Singaporeans and foreign workers could easily turn nasty.”

    He also warned of packing migrant workers into constructed ghettos because “As large self-contained dormitories are built, dissatisfaction on trivial issues could spark a destabilising wave of riots and public commotion.”

    Prof Barry also warned the government that “even as we want to focus on big ideas and grand plans for reimagining Singapore, reality will intrude.

    “Dealing with such challenges should not be seen as a distraction, but as part of the core test in remaking Singapore to meet the needs of the next generation.”

    Prof Barry is a Distinguished Fellow and Bakrie Professor of South-east Asia Policy at the S. Rajaratnam School of International Studies, Nanyang Technological University.

    As such, Prof Barry said that “the possibility of paradigm shifts should not be ignored.

    “The emergence of unexpected issues which become the focus of attention by policymakers can be seen in the current debate over the population challenge.”

    But he also resigned himself to the knowledge that, “What is striking is how much our imaginations are prisoners of the present.”

    Prof Barry is not the first to call for a minimum wage in Singapore. As he pointed out, there has been numerous calls in the past which the government has resisted.

    However, Prof Barry’s plea to the government is the latest, as worries about the threat of social rupture has crept in even for the well-heeled who are now finally beginning to worry about how the angry sentiments can impact Singapore’s social landscape.

    However, beneath Prof Barry’s plea is also an acknowledgement that the government might be choosing to overlook the social problems, while continuing to believe that it is able to plan for the future, based on old models of thinking. He cautioned the government about its state of denial, and is aware that his plea might just as well fall on deaf ears, as past warnings have as well.

    The state of the Singapore economy is in danger, as the government has over-extended its use of cheap labour which has not only resulted in depressed wages and livelihoods of Singaporeans which have suffered, but it also means that Singapore’s productivity is now backwards by more than a decade or so. This would mean at least a decade or more lost in Singapore, depending on when the government wakes up to its broken economic model.

    And until then, Singapore and Singaporeans will continue to lose out and by the time a change of mindset in the government, either by a mindset change by the current ruling party, the PAP, or by a change of government, decides to reverse the downward spiral of things, Singaporeans would have to brace themselves for the drastic restructuring to finally take place and one which has been postponed for far too long as the current government lacks the political will to do what is necessary to put Singapore back on track.

    But as Prof Barry tacitly acknowledges, any such change might take decades as the PAP is unlikely to change its mindset and neither is it likely to be willing to cede power to another government.

     

    Source: www.therealsingapore.com

  • Medishield Coverage Should Be More Comprehensive

    Medishield Coverage Should Be More Comprehensive

    By this time next year, the risk of financial catastrophe from large health-care bills will be much reduced for cancer patients.

    Why? Simple: MediShield Life, which would have come into effect by then, will greatly increase coverage for cancer care. For outpatient chemotherapy, coverage would jump from $1,240 to $3,000 a month. Radiation therapy will also enjoy an increase, from $160 a treatment to $500.

    Why did the Ministry of Health (MOH) decide to focus on cancer? Why not other diseases too?

    The decision to expand coverage for cancer is unsurprising.

    Cancer accounts for almost a third of deaths in Singapore and 5.9 per cent of all hospitalisations. Furthermore, cancer care and especially its costs are frequently raised as concerns.

    The late senior minister of state for health Balaji Sadasivan, while undergoing treatment for cancer, remarked: “Cancer treatment can be very, very expensive. This is something our health system will have to deal with. It is not surprising if some patients have to sell their house.”

    Cancer care has also been revolutionised by the advent of targeted therapies, biologics that target cancer cells at the molecular level. These medicines have three important implications for the way we finance health care.

    First, in certain diseases such as breast and colon cancers, the results have been transformative, even for advanced disease. We are not talking about weeks or months of added survival but, in many instances, years of life, years of quality life.

    This brings us to the second point, on toxicity. Because of the specific targeting, side effects are much reduced compared with conventional chemotherapy, which affects normal cells as well. Hence, many of the targeted therapies can and are prescribed on an outpatient basis. While some outpatient chemotherapy treatment can be covered, our health financing remains heavily inpatient-biased.

    Third, the minimal side effects and continued “suppression” of cancer activity means the treatment regime continues for extended periods. Treatment cycles are no longer confined to 21- or 28-day periods – typical for conventional chemotherapies which have to be of short duration because of their toxic effect on the body. Instead, treatment can last for years. Increasingly, some cancer therapies are becoming more like drugs for chronic ailments such as heart disease and diabetes which need to be taken for life.

    For example, trastuzumab (also called herceptin) is a treatment for some types of advanced breast cancer. It is recommended to be given “for as long as it keeps the cancer under control”.

    In the United States, almost 90 per cent of women diagnosed with breast cancer survive at least five years. Of those whose cancers have spread to other parts of the body, 25 per cent survive at least five years.

    That amounts to many doses of trastuzumab, which, at about $4,000 a month, translates to very heavy costs for Singaporeans in the local context if insurance such as MediShield/ MediShield Life did not provide some cover for extended periods.

    From next year, MediShield Life will step in. The rationale for increasing coverage for cancer is well-founded and the MOH deserves credit for expanding coverage in this area.

    But what about Singaporeans with other diseases who may find themselves in similar predicaments? These diseases may not be as common as cancer but the advances in medicine can be just as transformative. Perhaps immune conditions such as lupus or rheumatoid arthritis? I know of at least one Singaporean who is living away from Singapore because her insurance overseas covers outpatient-targeted therapies for lupus.

    What about multiple sclerosis, which is estimated to affect some 100 Singaporeans? It tends to hit women between the ages of 20 and 40, when many would be mothers and economically active.

    MediShield Life cannot cover every disease comprehensively – there simply isn’t enough money – but we don’t need to stop at just cancer. Over time, transformative treatments even for less common diseases should be considered for specific inclusion in MediShield Life.

    MediShield Life promises “Better Protection. For All. For Life”. As we move into 2015, Singapore’s 50th anniversary, let’s make this more and more a reality for every Singaporean.

    [email protected]

    Jeremy Lim, the writer, is head of the health and life sciences practice, Asia-Pacific, for global consultancy firm Oliver Wyman.

     

    Source: www.straitstimes.com

  • Red Tape Undermines Objective Of Pioneer Generation Package

    Red Tape Undermines Objective Of Pioneer Generation Package

    When I went to the clinic and opted to use the Pioneer Generation Package funding by the government, the clinic required me to sign a consent form, giving a lot of details.

    I asked – what for?

    The doctor explained that the consent form is to allow the doctors to provide details of consultations to MOH auditors when they come to the clinic to audit the claims.

    Surely, if a patient is benefiting from the government funding, it should be spelled out in the law that the consent is implied. This will save a few hundred thousand people signing useless forms and time spent by doctors to explain useless matters.

    Just because the Minister of Health is too lazy or too incompetent to issue a regulation about the “implied consent” or to get a law passed in Parliament, the whole country has to suffer from this useless burden and cost.

    The doctor said that he had raised this issue with the Ministry of Health when the form first came out. They agreed “to look into the matter” but nothing was done for several months.

    He now has to file the consent form and check with the patient each time, if they have signed the consent form. Instead of doing his work as a doctor, he now spends precious time checking forms! LOL!

    What a useless person who now sits as the Minister for Health. What is the Prime Minister doing about it? Surely, they know that these are unnecessary work and cost which can be avoided.

    Tan Kin Lian

    *Article first appeared on https://www.facebook.com/kinlian/posts/780644632008191

     

    Source: www.therealsingapore.com

  • Amnesty International – IS Using Captured Women As Sex Slaves

    Amnesty International – IS Using Captured Women As Sex Slaves

    Captured Yazidi girls in Iraq are killing themselves to escape rape and torture at the hands of Isis militants holding them prisoner.

    Hundreds of women and children were captured during the group’s bloody sweep through northern Iraq earlier this year and have since been trafficked as sex slaves , forced into marriage and imprisoned.

    Victims who managed to escape told Amnesty International that many Yazidi girls killed themselves after losing hope of being saved.

    A 20-year-old survivor, called Luna, said she was held with 20 girls as young as 10 in the Isis-controlled city of Mosul when they were told to dress up.

    “One day we were given clothes that looked like dance costumes and were told to bathe and wear those clothes,” she added. “Jilan killed herself in the bathroom. She cut her wrists and hanged herself. She was very beautiful.

    “I think she knew that she was going to be taken away by a man and that is why she killed herself.”

    Displaced Yazidi women

    Another woman, 27-year-old Wafa, said she and her sister attempted suicide while imprisoned in Mosul after the man holding them gave them the choice of marrying him and his brother or being sold as slaves.

    “At night we tried to strangle ourselves with our scarves,” she told Amnesty. “Two girls who were held with us woke up and stopped us and then stayed awake to watch over us.

    “When they fell asleep at 5am we tried again, and again they woke up and stopped us. I could not speak for several days after that.”

    Relatives of girls who managed to escape fear that the trauma will never leave them, reporting panic attacks and depression.

    The grandfather of a 16-year-old girl who was raped in Isis captivity said: “She is very sad and quiet all the time. She does not smile anymore and seems not to care about anything. I worry that she may try to kill herself, I don’t let her out of my sight.”

    Amnesty interviewed 42 women and girls for its report, “Escape from Hell”, which is being released today.

    It chronicles the torture, rape and sexual violence suffered by women from the Yazidi minority. Women who converted to Islam were forced to marry Isis militants and those maintaining their faith have been trafficked as sex slaves, abused and imprisoned.

    Videos have emerged online of horrifying “slave auctions” of girls in Mosul and Isis members have boasted of the abductions, justifying them by calling Yazidis “apostates”.

    Thousands of people from the religious minority, who are viciously targeted by the Sunni extremist group because they are considered heretics, were driven from their homes in Sinjar by the Isis advance in August.

    Hundreds were killed in raids on towns and more died of thirst or starvation after fleeing up the remote Mount Sinjar.

    Randa, a 16-year-old girl from a village near the mountain, was abducted with scores of her family members including her heavily-pregnant mother and given to a man twice her age who raped her.

    “Da’esh [Islamic State] has ruined our lives … What will happen to my family? I don’t know if I will ever see them again.”

    One woman called Alba, 19, was visibly pregnant with her second child when she was kidnapped with her son but Isis showed no mercy.

    “I had my little boy with me and my pregnancy was very visible already but one of the guards chose me to be his wife,” she told Amnesty, adding that the man threatened to send her to Syria if she resisted.

    Some Yazidi girls forced into marriage have reported being taken to the homes of Isis fighters’ families and even meeting their wives and children. Some received further abuse, while others made friends with their captor’s wives.

    Several girls held by foreign fighters told Amnesty International their families helped them escape and one 13-year-old girl, who was held with her toddler sister, said her captor did not abuse them but instead sent them straight home to their family.

    But even those escaping have a bleak prospect to return to, with the loss of dozens of killed or captured relatives, and home towns and villages overrun by Isis.

    The trauma of survivors of sexual violence is further exacerbated by the stigma surrounding rape. Survivors feel that their “honour” and that of their families has been tarnished and fear that their standing in society will be diminished as a result.

    Donatella Rovera, who spoke to more than 40 former captives in northern Iraq for Amnesty International, said Isis were using rape as a weapon in attacks “amounting to crimes against humanity”.

    “The physical and psychological toll of the horrifying sexual violence these women have endured is catastrophic,” she added. “Many of them have been tortured and treated as chattel. Even those who have managed to escape remain deeply traumatised.”

    She called on Kurdistan Regional Government, UN and humanitarian organisations to ensure they were reaching everyone who needed support.

     

    Source: www.independent.co.uk

  • Hukum Hijab Bagi Wanita Islam

    Hukum Hijab Bagi Wanita Islam

    Hijab, atau bertudung, merupakan satu amalan yang diterima sebagai sesuatu yang fardhu oleh kebanyakkan kita di Malaysia dan negara-negara Muslim lain.

    Anjuran untuk berhijab ini disokong oleh dalil-dalil daripada Al-Quran dan Hadith yang menurut saya tidak perlu dihuraikan dengan panjang lebar lagi.

    Namun saya tertarik untuk membawa perhatian kita kepada perbahasan alternatif seputar isu Hijab yang jarang sekali diketengahkan dalam wacana keislaman di Malaysia.

    Hijab dalam Al-Quran

    Anjuran untuk memakai Hijab dapat kita temui di dalam Surah Al-Nuur ayat 31 yang menyatakan:

    “Katakanlah kepada wanita-wanita mukminah hendaklah mereka menahan pandangan mereka dan memelihara kemaluan mereka dan janganlah mereka memperlihatkan perhiasan tubuh mereka kecuali yang zahir daripadanya; dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka; dan janganlah mereka memperlihatkan perhiasan tubuh mereka melainkan kepada suami mereka, atau bapa mereka atau bapa mertua mereka atau anak-anak mereka, atau anak-anak tiri mereka, atau saudara-saudara mereka, atau anak bagi saudara-saudara mereka yang lelaki, atau anak bagi saudara-saudara mereka yang perempuan, atau perempuan-perempuan Islam, atau kepada lelaki yang tidak berkeinginan kepada perempuan, atau kanak-kanak yang belum mengerti lagi tentang aurat perempuan; dan janganlah mereka menghentakkan kaki untuk diketahui orang akan apa yang tersembunyi dari perhiasan mereka; dan bertaubatlah kamu sekalian kepada Allah, wahai orang-orang yang beriman, supaya kamu berjaya”

    Dan di dalam Surah Al-Ahzab ayat 59, Allah memerintahkan:

    “Wahai Nabi, suruhlah isteri-isterimu dan anak-anak perempuanmu serta perempuan-perempuan yang beriman, supaya melabuhkan pakaiannya bagi menutup seluruh tubuhnya (semasa mereka keluar); cara yang demikian lebih sesuai untuk mereka dikenal maka dengan itu mereka tidak diganggu. Dan (ingatlah) Allah adalah Maha Pengampun, lagi Maha Mengasihani.”

    Inilah dasar pijakan hukum yang menjadi asas kepada perintah agar perempuan-perempuan Muslimah untuk menutup rambutnya dan melabuhkan tudungnya sehingga menutupi dada.

    Aurat berdasarkan fiqh klasik

    Aurat ditakrifkan sebagai kekurangan atau sesuatu yang memalukan dan mengaibkan dari anggota tubuh badan sekiranya di dedahkan untuk tatapan umum.

    Menurut Imam Al-Nawawi di dalam Al-Majmu’ Syarh Al-Muhazzab, aurat diertikan sebagai anggota tubuh manusia yang menurut pandangan umum buruk atau mengaibkan sekiranya diperlihatkan kepada umum dan sekiranya dibiarkan terbuka akan menimbulkan fitnah.

    Fitnah yang dimaksudkan oleh Al-Nawawi adalah fitnah seksual, oleh yang demikian majoriti ulama’ berpendapat bahawa aurat wajib ditutup.

    Sekiranya kita meneliti perbahasan fiqh tentang aurat, terutamanya aurat perempuan. Kita akan menemui perbezaan di antara batas aurat perempuan merdeka (Al-Hurrah) dan batas aurat hamba (Al-Amah).

    Di dalam Mazhab Syafie, batas aurat perempuan merdeka adalah keseluruhan tubuh mereka kecuali muka dan tapak tangan.

    Bahkan Al-Muzani menambah bahawa tapak kaki perempuan juga bukan termasuk dalam batas aurat yang harus ditutup.

    Begitu juga pendapat tentang batas aurat perempuan merdeka menurut Mazhab Maliki, walaubagaimanapun menurut Muhammad Bin Abdullah Al-Maghribi sekiranya perempuan merdeka tersebut merasa bimbang terhadap fitnah, maka ia harus menutup muka dan tapak tangannya.

    Manakala menurut Ibnu Qudamah batas aurat perempuan menurut Mazhab Hanbali adalah keseluruhan tubuh badannya bahkan menurut Abu Bakr Al-Harits, keseluruhan tubuh perempuan adalah aurat termasuklah kukunya.

    Batas aurat perempuan merdeka dan perempuan hamba

    Manakala batasan aurat bagi perempuan hamba menurut Imam Al Nawawi boleh dibahagikan kepada tiga pendapat.

    Pertama, majoriti ulama’ Syafieyah menyatakan bahawa batas aurat bagi perempuan hamba adalah sama seperti batasan aurat lelaki merdeka, iaitu di antara pusat sehingga lutut.

    Kedua, menurut Al-Thabari batas aurat perempuan hamba sama seperti batas aurat perempuan merdeka kecuali kepala tidak wajib ditutupi.

    Ketiga, aurat perempuan hamba adalah sama dengan perempuan merdeka kecuali bahagian tubuh badan yang diperlukan untuk membuat kerja seperti kepala, leher dan lengan.

    Al-Marghinani dalam kitabnya Al-Hidayah Syarh Al-Bidayah menyatakan bahawa batas aurat lelaki adalah sama dengan batas aurat perempuan hamba, perut dan punggung perempuan hamba dan lelaki adalah aurat.

    Selain dari itu seluruh tubuhnya adalah bukan aurat. Kesimpulan ini dibuat berdasarkan kisah Umar Al Khatab yang telah memerintahkan agar Daffar (seorang hamba perempuan) untuk membuka tudung kepalanya. Umar bertanya kepada Daffar – “Adakah engkau ingin menyerupai perempuan merdeka?”

    Menurut Al-Marghinani lagi, aurat perempuan hamba tidak sama dengan perempuan merdeka kerana pada kebiasaannya hamba perempuan ini harus keluar dari rumah untuk melunaskan pekerjaan sebagaimana yang diarahkan oleh tuannya.

    Muhammad Ali Al-Shobuni di dalam Rawa’i Al-Bayan Tafsir Ayat Al Ahkam Min Al Quran senada dengan Al-Marghinani dalam hal aurat perempuan hamba.

    Menurut beliau perempuan hamba akan terbeban dengan urusan-urusan pekerjaan sehingga terpaksa keluar dari rumah, pergi ke pasar dan memenuhi segala keperluan tuannya. Sekiranya diperintahkan untuk berpakaian seperti perempuan Muslimah merdeka, sudah pasti ia akan menyusahkan dan membebankan hamba perempuan tersebut menyelesaikan urusan pekerjaannya.

    Sementara itu, Ibnu Hazm di dalam Al-Muhalla’ berpendapat bahawa batas aurat bagi perempuan merdeka dan perempuan hamba adalah sama dalam apa keadaan sekalipun kerana tidak ada dalil dari Al-Quran mahupun Hadith yang menyatakan perbezaan di antara batas aurat perempuan merdeka dan perempuan hamba.

    Makna aurat berbeza berdasar tafsiran

    Secara umumnya, sekiranya kita meneliti teks-teks klasik fiqh yang membahaskan tentang persoalan aurat kita pasti akan berjumpa dengan perbahasan-perbahasan tentang perbezaan aurat di antara perempuan merdeka dengan perempuan hamba.

    Dan perbezaan ini sangat ketara kerana para ulama menyatakan bahawa alasan perbezaan tersebut rata-ratanya adalah untuk memudahkan, keperluan dan mengelakkan kesulitan bagi perempuan hamba tersebut melakukan urusan kerja yang diarahkan oleh tuannya.

    Ibnu Hajar Al-Asqalani di dalam Fath-Al Bari menyatakan bahawa pakaian (Al-Malabis) adalah berbeza-beza di setiap negeri.

    Sekiranya kita meneliti dari sudut sejarah dan latar sosial masyarakat arab pada masa tersebut pakaian-pakaian seperti khimar dan jalabib sebagaimana yang disebutkan di dalam Surah Al Nuur ayat 31 merupakan pakaian kebudayaan bagi masyarakat Arab pada ketika itu.

    Muhammad Tahir Ibn Ashoor di dalam bukunya Maqasid Syariah Al Islamiyah menyatakan bahawa adat kebiasaan sesuatu kaum tidak boleh dipaksakan ke atas kaum lain atas nama agama.

    Beliau sewaktu menghuraikan Surah Al-Ahzab ayat 59 yang memerintahkan agar isteri-isteri Nabi dan perempuan beriman untuk melabuhkan jilbab mereka sehingga menutupi dada menyatakan – “Ini adalah ajaran yang mempertimbangkan adat orang-orang Arab sehingga bangsa-bangsa lain yang tidak menggunakan jilbab tidak diwajibkan atas syariat ini”.

    Makna “aurat” bergantung kepada budaya masyarakat dan zaman

    Tafsiran aurat sendiri begitu subjektif dan berbeza-beza di antara ulama’ walaupun objektif utama penutupan aurat adalah untuk mengelakkan berlakunya fitnah seksual (Khauf Al-Fitnah) terhadap perempuan.

    Pemahaman terhadap batas anggota tubuh yang membawa keaiban juga berbeza dari setiap tempat dan banyak dipengaruhi oleh keadaan budaya masyarakat setempat.

    Perempuan, sebagaimana lelaki, mempunyai hak yang sama ke atas tubuh badannya dan berhak diberikan kebebasan untuk memilih pakaian yang menurut pandangannya adalah sesuai dan mampu mengelakkan fitnah.

    Sekiranya dia memilih untuk bertudung, itu baik untuknya dan sekiranya dia memilih untuk tidak bertudung itu juga baik untuknya. Yang lebih penting ialah mereka memakai pakaian yang terhormat.

     

    Source: www.projekdialog.com