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  • Eugene Tan: Do Away With Race-Based Annual Academic Data

    Eugene Tan: Do Away With Race-Based Annual Academic Data

    Every year, the Ministry of Education (MOE) publishes data on how Singaporean students fared in the previous year’s national examinations; that is, for the Primary School Leaving Examination, and the GCE O- and A-Levels.

    The data demonstrates the significant progress of Singaporean students over the past two decades. Last year, 95 per cent of the 2003 Primary One cohort proceeded to post-secondary education after 10 years of schooling.

    Before last year, the annual releases were titled Performance by Ethnic Group in National Examinations. They are now titled 10-Year Trend of Educational Performance. However, the data remain primarily organised and broken down according to the Chinese-Malay-Indian-Others (CMIO) racial classification.

    Raising academic standards is a collective national effort. We should not allow success or failure to be perceived in racial terms when other factors such as socio-economic status are playing a larger role.

    Such a routine public release of annual data on the major ethnic groups’ academic performances is likely to have the unintended consequence of reinforcing racial stereotypes, especially of the minority groups.

    The MOE should replace the current practice of annual reporting of such data with periodic reporting every five or 10 years. As the ministry stated in its 2014 data release earlier this month, “year-to-year fluctuations are to be expected as each batch of students is different, so it is more meaningful to focus on longer-term trends over 10 years”.

    In November 2012, I asked in Parliament whether the objective of providing feedback to the communities on their students’ academic performance can be achieved by a limited release at five- or 10-year intervals, when comparisons and analyses can be more meaningful and productive.

    The MOE’s Senior Parliamentary Secretary Hawazi Daipi replied that the annual release of data “enables the respective communities to monitor the effectiveness of their educational programmes, and recognise and celebrate their children’s achievements. There is also value in providing such information so that the community, ethnic self-help groups and the public can study the data and discuss areas for improvement”.

    If ethnic self-help groups need the information annually to assess and tweak their programmes, the MOE can easily provide the data directly to them away from the public glare. But circumspection is needed with annual data, since such programmes take time to raise academic standards and performance.

    PROVIDE DATA BASED ON SOCIO-ECONOMIC STATUS

    To be sure, the data is of some use in examining educational performance trends. Yet, in presenting trends, such data are not necessarily better if they do not provide meaningful information, and this undermines the primary purpose of releasing it.

    For example, the data show that Malay students, despite making the biggest improvement in mathematics, still do not fare as well as their non-Malay counterparts.

    In 2004, 67.8 per cent of Malay students passed O-Level mathematics. The figure has hovered at around 70 per cent since 2009. The comparative figures for Chinese and Indian students were 93 and 80 per cent, respectively, last year. But these statistics do not tell us why some groups perform better than others.

    This is not to mollycoddle some groups or to massage the facts of educational performance of the various races. Instead, greater attention and care should be put on the type and regularity of the information released, and how to release it in a measured way that will strengthen the efforts and self-esteem of groups that do not do so well.

    How about publishing data on how students perform according to their socio-economic status (using proxies such as housing types and household income), which is more relevant than race in explaining and uplifting educational performance?

    Is it not more likely the case that a non-Chinese student who needs help in mathematics would have more in common with his Chinese counterpart who also needs help in the same subject than with a fellow non-Chinese student who is doing well in mathematics?

    Research has shown that academic performance is not simply a function of actual ability. It is affected by the shared beliefs that people hold about the performance and abilities of their own and other social groups, whether it is race, religion or gender.

    Stereotypes are beliefs people have about different social groups, and how these beliefs affect our attitudes and abilities. Stereotype threat occurs in situations where people fear that their poor performance, when judged by or treated in terms of their race, fulfils a negative stereotype about their group. When people perceive a stereotype threat, they tend to underperform, thereby conforming to the stereotype.

    Context matters, too, and affects how we view presented data. We have long imbibed the dominant meritocratic discourse, which often equates academic success with one’s individual ability and effort. Hence, education successes and failures are commonly framed and seen as resulting from factors originating outside our well-regarded education system.

    The data are organised along race, but do particularistic factors such as race explain why a group lags behind academically, never mind the significant progress made?

    In educational psychology, the cultural deficit model posits that some groups underachieve vis-a-vis the dominant majority group because their culture is disadvantaged in important ways — in skills, knowledge, and behaviour — which contributes to poor school performance generally.

    At a time when the CMIO racial classification is less relevant with more inter-racial and international marriages, we must do away with racial stereotypes or notions of cultural deficits, because they undermine the very students we seek to help. Only then can our students develop to their full potential, unencumbered by the stereotypes and baggage of race, religion and language.

    ABOUT THE AUTHOR:

    Eugene Tan is associate professor of law at the Singapore Management University School of Law and a former Nominated Member of Parliament.

     

    Source: www.todayonline.com

  • Switzerland Considering Paying Citizens $2,600 A Month For Doing Nothing

    Switzerland Considering Paying Citizens $2,600 A Month For Doing Nothing

    Update: According to ​the folks behind the Basic Income campaign, Switzerland’s government will start discussing the proposal in spring 2015, with the public vote likely to take place by fall 2016.

    Switzerland could soon be the world’s first national case study in basic income. Instead of providing a traditional social net—unemployment payments, food stamps, or housing credits—the government would pay every citizen a fixed stipend.

    The idea of a living wage has been brewing in the country for over a year and last month, supporters of the movement dumped a truckload of eight million coins outside the Parliament building in Bern. The publicity stunt, which included a five-cent coin for every citizen, came attached with 125,000 signatures. Only 100,000 are necessary for any constitutional amendment to be put to a national vote, since Switzerland is a direct democracy.

    The proposed plan would guarantee a monthly income of CHF 2,500, or about $2,600 as of November 2014. That means that every family (consisting of two adults) can expect an unconditional yearly income of $62,400 without having to work, with no strings attached. While Switzerland’s cost of living is significantly higher than the US—a Big Mac there costs $6.72—it’s certainly not chump change. It’s reasonable income that could provide, at the minimum, a comfortable bare bones existence.

    The benefits are obvious. Such policy would, in one fell swoop, wipe out poverty. By replacing existing government programs, it would reduce government bureaucracy. Lower skilled workers would also have more bargaining power against employers, eliminating the need for a minimum wage. Creative types would then have a platform to focus on the arts, without worrying about the bare necessities. And those fallen on hard times have a constant safety net to find their feet again.

    Detractors of the divisive plan also have a point. The effects on potential productivity are nebulous at best. Will people still choose to work if they don’t have to? What if they spend their government checks on sneakers and drugs instead of food and education? Scrappy abusers of the system could take their spoils to spend in foreign countries where their money has more purchasing power, thus providing little to no benefit to Switzerland’s own economy. There’s also worries about the program’s cost and long term sustainability. It helps that Switzerland happens to be one of the richest countries in the world by per capita income.

    The problem, as with many issues economic, is that there is no historical precedent for such a plan, especially at this scale, although there have been isolated incidents. In the 1970s, the Canadian town of Dauphin provided 1,000 families in need with a guaranteed income for a short period of time. Not only did the social experiment end poverty, high school completion went up and hospitalizations went down.

    “If you have a social program like this, community values themselves start to change,” Evelyn Forget, a health economist at the University of Manitoba, told The New York Times.

    Similar plans have been proposed in the past. In 1968, American economist Milton Friedman discussed the idea of a negative income tax, where those earning below a certain predetermined threshold would receive supplementary income instead of paying taxes. Friedman suggested his plan could eliminate the 72 percent of the welfare budget spent on administration. But nothing ever came to fruition.

     

     

    It’s what makes the potential experiment in Switzerland so compelling. Developed countries around the world are struggling to address the issues of depressed wages for low-skilled workers under the dual weight of automation and globalization.

    For German-born artist Enno Schmidt, one of the founders of the proposal, a living wage represents continued cultural progress along the lines of women’s suffrage or the civil rights movement by providing dignity and security to the poor, while unleashing creativity and entrepreneurial spirit.

    “I tell people not to think about it for others, but think about it for themselves,” Schmidt told the Times. “What would you do if you had that income?

    @sfnuop

    Source: http://motherboard.vice.com/blog/what-would-you-do-with-2800-a-month-no-…

     

    Source: www.therealsingapore.com

     

  • Is The PAP Government Being Selectively Pro-Family?

    Is The PAP Government Being Selectively Pro-Family?

    Kirsten Han is a Singaporean blogger, journalist and filmmaker. She is also involved in the We Believe in Second Chances campaign for the abolishment of the death penalty. A social media junkie, she tweets at @kixes. The views expressed are her own.

    Singapore, we are told, is a pro-family country. The government actively introduces policies that will encourage young Singaporeans to get married and have children, and nuclear families are often given benefits in the form of tax rebates and subsidies. 

    Yet there are sometimes stories that make you doubt that stance.

    The New Paper ran an article on 17 November about a family now torn apart: upon returning to Singapore and applying for a Long-Term Visit Pass, married couple Mr Y. C. Chen and Ms Li Qiaoyan realised that Ms Li had been served an entry ban. Her offence was not seeking permission from the Ministry of Manpower before getting pregnant and married. Ms Li is now back in China, while Mr Chen had to quit his job to care for their 10-month-old son.

    Under Singapore’s current rules, existing and former work permit holders are required to obtain permission from the state before marrying Singaporeans. According to The New Paper, the Ministry of Manpower says:

    “MOM reviews all marriage applications on a case-by-case basis. Factors taken into consideration include the economic contributions of the applicants, the ability of the applicants to look after themselves and their family without becoming a burden to the society or state.” 

    The New Paper also reported MOM’s position that “work-permit holders, as transient workers, ought to come to Singapore only for work”.

    There are 980,8000 work permit holders in Singapore. It’s impossible that these men and women are here “only for work”; they don’t just come here to serve us food, work in our construction sites and clean our homes. They come here with all their likes and dislikes, their hopes, dreams and desires. They’re people. It’s hardly surprising that they might meet someone and fall in love. 

    Yet the state doesn’t seem to see them as the multi-dimensional human beings they are. It expects them to serve, and only to serve. When they fall in love and want to get married or have children, they are expected to apply to Singapore for permission, even though it should be none of the state’s business who anyone chooses to marry. The state will then decide if the work permit holder is a worthy (read: economically viable) spouse for the Singaporean.

    This rule even applies to former work permit holders. Come to Singapore on a work permit and your desire to marry your partner – if he/she is a Singaporean – will always be dependent on special dispensation from the Controller of Work Passes.

    Such rules and requirements show us that the state is, perhaps, only pro-a-certain-type-of-family. If you’re a non-Singaporean, if your “economic contribution” is deemed wanting, then maybe your family is not so important after all.

    Source: https://sg.news.yahoo.com

  • Islam A Religion of Peace: The Problem With Human Interpretation and Distortion of Religious Text

    Islam A Religion of Peace: The Problem With Human Interpretation and Distortion of Religious Text

    Many Muslims and non-Muslims alike claim that Islam is a religion of peace and that violence perpetrated in the name of Islam is actually due to distortions or misunderstandings of the religion.

    There are those, however, who would say that Islam is not innocent of its militant and murderous adherents.

    They often cite verses of the Quran, such as Al-Tawbah (9):5, which says: “But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war).”

    To make matters worse, it is always possible to find historical cases of the brutal treatment of Christians by Muslims.

    A case in point is the 11th century Fatimid ruler, Abu Ali Mansur Tariq al-Hakim. Al-Hakim was known in the West as the “Mad Caliph” because of the brutal manner in which he treated religious minorities. The persecution of Christians and Jews began under his reign in AD1004 when he decreed that Christians would no longer be allowed to celebrate Easter.

    Al-Hakim is also known to have forced Jews and Christians to become Muslims at the point of a sword, and to have destroyed numerous churches and other Christian holy sites in Palestine and Egypt, including the Church of the Holy Sepulchre in Jerusalem in 1009.

    But Al-Hakim was thought to be mentally unstable and his reign was seen by even Western historians to be a departure from the norm on how Christians and Jews were treated in Islamic empires.

    We are reminded of this barbarism today by the actions of the Islamic State in Iraq and Syria (ISIS) under Abu Bakr Al-Baghdadi. After capturing large areas of Iraq and Syria earlier this year, ISIS began to target Christians and other religious minorities, subjecting them to harassment, arrest, violence and conversion on pain of death. Archbishop Athanasius Toma Dawod of the Syriac Orthodox Church said that ISIS had burned churches and old religious texts, damaged crosses and statues of the Virgin Mary, and converted churches into mosques.

    It is also important to point out that ISIS also targets Muslims who run afoul of the authorities. It was reported that a man who was caught eating during the fasting month was crucified for three days while a woman who committed adultery was stoned to death.

    How do we reconcile the idea of Islam as a religion of peace, with the verses of the Quran that appear to support the violence perpetrated against Christians, such as those during the reigns of Al-Hakim and Al-Baghdadi?

    There are two ways to deal with this question. One is to show that these verses are to be interpreted in their historical contexts. The other is to demonstrate how Muslims in history were guided by Islamic ideals and acted towards non-Muslim minorities.

    The Quran in Al-Tawbah (9):13 asks: “Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you?” This makes it clear that the exhortation to fight mentioned a few verses earlier referred to cases of defence against aggressors. However, even this was highly regulated as Muslims were forbidden to fight during four sacred months.

    Furthermore, the historical fact is that Muslims in general adhered to the Quranic ideal of showing tolerance and compassion to Jews and Christians who lived in Muslim-ruled lands. The Quran in Al-Mumtahanah (60):8 says: “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.”

    It was in this spirit that the Prophet Muhammad dealt with the Christians of his time.

    Any Muslim who fails to protect the life, property and honour of Christians is not only acting in contrast to Islamic tradition but is also violating the oath made by the Holy Prophet Muhammad.

    This was stated by the Prophet himself in the Ashtiname or Covenant, a kind of charter that he signed which granted protection to the monks of Saint Catherine’s Monastery.

    In fact, the Prophet said: “(W)hosoever of my nation shall presume to break my promise and oath… destroys the promise of God… (and) becomes worthy of the curse, whether he be the King himself, or a poor man, or whatever person he may be.”

    The Prophet had made many such covenants with Christians.

    Another historical event worthy of mention is the surrender of Jerusalem to the Caliph Omar in AD637. The Caliph travelled to Jerusalem in order to accept the surrender of the city from the Patriarch Sophronius. Sophronius then invited Omar to pray in the Church of the Holy Sepulchre. Omar declined the invitation for fear that his praying there may set a precedent that may eventually lead to the conversion of the church to a mosque.

    These early historical examples of the gracious treatment of Christians by Muslims were not exceptions, but the rule. They continued throughout Islamic history.

    Spain under Muslim rule, Al-Andalus, particularly between the 8th and 11th centuries, was known as a golden age of Jewish history, when Jewish philosophy and culture made advances. At a time when Jews were persecuted elsewhere in Europe, Andalusia’s Jews flourished, even taking up high positions in government.

    The Ottoman Empire (1299-1023) went beyond tolerance and accepted non-Muslim minorities, granting them protection and religious freedoms. By the 16th century, the Ottomans established control over large parts of Europe, ruling over large Christian populations. Sultan Mehmed developed a system in which each religious community, or millet, elected its own leader and enforced its own religious laws. Orthodox Christians constituted a millet; the Jews another.

    A proper approach to the interpretation of Quranic texts, involving a correct contextual understanding of its meanings, and the study of Islamic history, will reveal that tolerance and acceptance of non-Muslim minorities were the norm.

    While Muslim empires were not liberal according to the standards of modern democracies, they were certainly progressive in comparison to their contemporaries when it came to dealing with religious minorities. Deviations from the norm were treated as violations by most Muslim themselves. This was true of Al-Hakim and is certainly the case with ISIS today.

    The problem lies not with Islam the religion, but with ideological interpretations of it. The purest of ideas in a text can be reinterpreted in line with evil interests. All ideologies, religious or secular, have been subjected to this.

    [email protected]

    The writer, Syed Farid Alatas, is an associate professor in the Departments of Sociology and Malay Studies at the National University of Singapore.

     

    Source: www.straitstimes.com

     

     

  • Singapore In The Anti-IS Coalition: A Missed Opportunity

    Singapore In The Anti-IS Coalition: A Missed Opportunity

    Bismillahirrahmanirrahim

    I’ve debated whether to post this.

    Decided I should.

    In the last few weeks, there was an issue that was extremely important for the Muslim community here to address. Yet as a whole, we did not. For whatever reasons.

    I refer to PM Lee’s announcement that the SG govt was considering joining the ‘coalition of the bombing’.

    Instead of addressing the issue – the elephant in the room in my view – they chose to address the dog issue.

    The situation is akin to what happened in Saudi Arabia during the first Gulf War and the setting up of a US airbase in Dahran. Instead of addressing the issue, the ‘establishment ulema’ there chose to focus their attention to a Muslimah who – heaven forbid – decided to drive. Aparently that’s far more impt than the issue of an entire airbase being situated very near to Islam’s holiest shrines. But I digress.

    Let’s recap. After Minister Shanmugam posting something on IS on his FB, suddenly so many establishment asatizahs start falling all over themselves to condemn IS. Not in their name, they chorused dutifully. The asatiahs were from RSIS and MUIS. The big guns, so to speak. Then The head of PERGAS gave an interview on national TV, condemning in no uncertain terms IS and again chorusing ‘not in our name’.

    Don’t get me wrong. I do not support IS. Im saying these acts do not happen in a vacuum. US atrocities, the bombing of entire Muslim villages by drones, the killing of many Muslims attending a wedding feast, CIA and Mosad complicity in the genesis of IS…. all these are conveniently left out of the narrative.

    Then there’s the woeful episode of the black flags. Asatizahs began writing articles, questioning the authenticity of the hadith on Khurasan and the black flags. Firstly, it was done in a rather lop-sided manner. Eg, in a particular chain that was quoted by both Imam Tirmidhi and Imam Ahmad, it was said that Imam Tirmidhi considered the chain weak. But what did Imam Ahmad say about it? Next, two places were mentioned: Khoorasan and Jerusalam. There are other ahadith about a Muslim army liberating Jerusalem, and the hadith is muttafaqqun alaih – of the highest possible authenticity. This was not mentioned. Also, there appears to be numerous chains of the hadith. And these chains could strengthen one another, making it collectively sahih. Not to mention these ahadith appear in the canonical six collections of ahadith – collectively the most authentic we have.

    Then the ED of PERGAS saw fit to talk to BH about it not being right to purchase the flag, as it would make non Muslims uncomfortable. Truly, that’s a preposterous statement. Should we then censor the Quran? After all, the end of Bakarah is a doa for Allah azzawajal to Grant us victory agst the non Believers? That’s juz one eg out of many.

    We are told we should have husnu zhon. But shouldn’t these asatizahs have husno zhon on the Muslims who had purchased the flags, without realising its bigger implications? Should the asatizahs not contact these people personally and advise them to remove it from FB? To my knowledge this wasn’t done. And our brothers were hauled up by the authorities and have to answer for their deeds, with all the attendant worry the family had to go thru.

    Now, after the govt announced that they would join the ‘coalition of the bombing’ and the issue has become fait accompli, some among the asatizahs are voicing out their displeasure. A little too late no? Or is it an attempt to recover lost legitimacy, since there has been voices ‘encouraging’ out estab asatizahs to join the jihad?

    Final word. Late for Jumuah. We hope our pol leaders and estab asatizahs enjoy their paychecks and coming EOY bonus. If u r MUIS staff, bear in mind it comes from the Fitrah fund.

    A reminder these things come with strings attached.

    We hope and pray there will not be hell to pay.

    Gotta go for now. I’m not done yet. will dress our own complicity in this.

    Wallahualam. Barakallahufeek.

     

    Authored by Syed Danial on 7 Nov 2011.