Modern Technology as an Instrument of Liberation
They built their own English schools so their children would not be handicapped in integrating into mainstream American society. They did not consider such actions as repudiating or denigrating their own culture. Far from it! They realized that their own culture and ways of life would more likely survive if were to thrive and be successful in their adopted land.
M. Bakri Musa
Modern technology, specifically digital, brings us to the outside world, and it to us. Today what happens in the isolated caves high in the mountains of Kabul can be recorded on a cell phone and then posted on the Web for the whole world to see. Even a repressive regime like China could not control the dissemination of images of its tanks bulldozing innocent citizens back at Tiananmen Square in 1989, though not for lack of trying.
The success of the Arab Jasmine Revolution owes much to this digital revolution. Through social networks like Facebook and Twitter, ordinary citizens communicated with each other in real time to organize massive demonstrations that brought down powerful leaders like Egypt’s Hosni Mubarak.
I assert that the digital technology is a much more powerful and consequential instrument of liberation than the AK47, hitherto (still is) the favorite with not-so-bright revolutionaries worldwide.
Mubarak was derailed not by a gunman, like his predecessor Anwar Sadat, but by a social revolution made possible by the online social network. If there were to be a leader of that movement, it would be Google executive Wael Ghonim. Unlike earlier Arab revolutionaries who were military officers, this guy was, for lack of better word, a geek. What an incredible achievement what he had done! No one could have predicted that Hosni Mubarak, who only a few months previously was the most powerful man in the Arab world, would face charges of premeditated murder for the deaths of those protestors.
Digital technology is not the only modern agent of liberation. Modern transportation has reduced if not removed the barrier of geography. Today I can fly from San Francisco to Kuala Lumpur in less time than it took my sister to get from Kuala Pilah to Teachers’ College in Kota Baru via Malayan Railway back in the 1950s.
Travel, in so far as it affords one the opportunity to experience different cultures and realities, can be liberating. While the digital revolution might afford a virtual reality on the convenience and safety of your sofa, travel lets you experience reality in its raw, unfiltered physical form.
The liberating effect of travel works both on the traveler as well as the host. This liberating result however, is not guaranteed. Seeing how the rest of the world operates may not necessarily open up minds; in some it would result in the exact opposite.
The Chinese Emperor of the 15th Century sent out explorers out to the vast Pacific and Indian Oceans. Far from opening up Chinese minds, those exotics foreign expeditions merely reaffirmed their smug superiority that they had nothing to learn from the barbarians outside, a manifestation of a collective “confirmation bias” at the societal level. The Chinese were so confident of their superiority that they eschewed the need for further foreign explorations. They went further. They ordered the dismantling of their advanced and massive maritime infrastructures and banned the building of boats, declaring that to be frivolous and resource-wasting exercises.
Meanwhile the Europeans continued with theirs. The scale was considerably much less, their ships pale imitations of the Chinese. The length of Columbus’s flagship Santa Maria was less than half the width of Cheng Ho’s.
Unlike the ancient Chinese, the medieval Europeans had no pretensions of grandeur; they explored the world with an open mind. They had no delusions about their ways being the best; instead they observed in those foreign lands things they could take home, like tea and spices. It did not take them long to recognize the enormous potential in trading those commodities by introducing new culinary experiences to European palates. The Europeans also soon discovered that the Chinese had a voracious appetite for opium, which the Brits could secure with ease from India. Lucrative commercial domination soon led to the political variety, and thus colonialism was born.
Why one culture reacted a certain way and another, the very opposite, is intriguing. In the final analysis, it boils down to a culture’s openness to new ideas and experiences, its collective open mindedness. The ancient Chinese had closed minds; the medieval Europeans, open.
Today some foreigners arrive in a new country, and on encountering an alien culture would retreat, fearing it would “contaminate” their pristine values. They would close ranks and congregate in their own little ghettoes, refusing to integrate with the native majority. We see this in America as well as Malaysia.
Others view their new experiences as open opportunities and endless learning. Some are simply grateful to be given a new lease on life after escaping the wretchedness of their native land. Eastern Europeans who came to America early in the last century were grateful and thus more than eager to join the American mainstream. They readily gave up their old ways to integrate as quickly as possible into their new society. They learned English quickly and changed their names to make them sound more Anglo-Saxon, with Pawlinsky morphing into the less jaw-breaking Paul.
Even when they were actively discriminated against, and the early Jews, Irish and Italians in America definitely were, they continued to adopt American ways. They did not rush to build Italian or Jewish schools; instead they built their own English schools so their children would not be handicapped in integrating into mainstream American society. They did not consider such actions as repudiating or denigrating their own culture. Far from it! They realized that their own culture and ways of life would more likely survive if were to thrive and be successful in their adopted land.
Today St. Patrick Day and Octoberfest are celebrated more exuberantly in Chicago and Milwaukee respectively than in Dublin or Berlin.
It is tempting to attribute the contrasting reactions of early immigrants to America from Europe to later ones from Asia and Latin America to the differences in circumstances that prompted them to emigrate. The Europeans were forcibly thrown out of their native lands through pogroms or wars. In contrast, recent Asian and Latin American immigrants cross the border voluntarily, for the most part (the South Vietnamese being the most recent notable exception). The Europeans did not ever want to return to their homelands. By contrast, many recent Hispanics consider their stay in America temporary, remaining just long enough to accumulate some money so they could return and live comfortably back in their native land. As such, they do not feel compelled to learn English or in any way integrate into American society.
A similar “temporary abode” mentality occurred with immigrants from China and India into Malaysia early last century. Brought in by the colonials to work the tin mines and rubber plantations, their mindset was to work hard, accumulate enough savings, and then balik Tongsan (return to their motherland, China). Hence there was little need to learn the local language or adapt to local culture. They remained insular, xenophobic, and closed-minded.
They were completely different from the Chinese men and women who much earlier voluntarily settled in the Straits Settlement, the Peranakan. They absorbed many of the elements of Malay culture, including the language and attire. They were not obsessed with balik Tongsan. When the British were in charge, those Chinese learned English; in independent Malaysia, they worked with the majority Malays.
The challenge for Malays and non-Malays in this global era is to cultivate an open mind because the alternative means depriving yourself of new opportunities.
