Guest Editorial: Entrenched Malay Elites Are The Problem

Salleh Kamil

In the evolving tapestry of Malay society, the old two-class system—with rulers at the top and peasants at the bottom—has been reshaped by the rise of a vibrant middle class. Yet, class divisions remain, deeply woven into the social fabric. Status consciousness prevails, with one’s position either ascribed by birth, as seen in royalty and nobility, or achieved through social mobility.

Nevertheless despite the broad emergence of a bigger Malay middle class, Malay society continues to be divided along class lines. Hence they are very status conscious.

Royalty and nobility are marked by titles like Tuanku, Tengku, and Raja. In contrast, members of the public or the commoner may obtain social status mainly through education or their economic achievements. Depending on the level of these achievements they will either form the elite or middle class of Malay society. Public service awards are also conferred by either the Federal or State Government to people who have contributed to society through charitable or social services. These awards include the conferment of honorific titles such as Datuk, Dato’, Dato’ Seri, Tan Sri or Tun from the Yang Di-Pertuan Agong (the King) or from the Sultans. These titles would usually raise the social status of those conferred in their particular community and contribute to a further class stratification within the elite and middle class. Due to the high respect given to people with honorific titles, there have been allegations that some wealthy people make monetary contributions to obtain these titles for themselves. At the lowest level of the Malay social hierarchy is the “poor” who would include menial workers, labourers and beggars.

In essence, a person’s status in Malay society is either determined through “ascribed status” as in the case of royalty and the nobility classes which form the upper segment of the society or through “social mobility”.

The essence of status consciousness and the culture of social inequality within the Malay society and how the society is divided along class lines is best illustrated by many of P.Ramlee’s films such as “Penarik Beca” or the Trishaw Man, “Antara Dua Darjat” or Between Two Social Classes and ‘Ibu Mertuaku” or My Mother-in-law. In the first and the third films the social status portrayed is that of economic superiority, whereas in the second film the status portrayed is that of the privileged aristocratic class. The plot of the films revolves around the forbidden love affairs between the rich and the poor (the first and third films) and between the aristocratic and the commoner (the second film). It is also noteworthy from the point of view of Malay society that in all of the three films, the rich were associated with negative values such as arrogance, selfishness, spendthrift and callousness. In contrast the poor or the commoner is imbued with positive values such as kind-heartedness, honesty, generosity and inevitably sympathy. The rich were also associated with western culture whereas the poor with the traditional.

For those not familiar with contemporary Malay Culture, P.Ramlee was a famous Malay film director, actor, singer and songwriter. Since his demise in 1973, many of his films remain popular.

The Malay cultural concept of “malu,” or shyness, plays a crucial role in social interactions, discouraging open expression and creating hesitancy in social mobility. This introspective nature, seen by some as a barrier to progress, often results in passivity and a reluctance to embrace new ventures or quick actions.

Understanding these cultural nuances offers insight into the complexities of Malay society, where status and humility intricately shape personal and collective identities.

Contemporary Malaysia

All of this becomes glaringly clear when one takes a look at the current state of Malaysian Intellectual Frontier. Malaysia’s progressive Ethnic Chinese community are in the leadership role of the Malaysian Economic Association (MEA). The Malaysian Chinese Chambers of Commerce have their own Think Tank, the Socioeconomic Research Centre (SERC). Meanwhile Universiti Turku Abdul Rahman (UTAR) set up by a Malaysian Chinese Political Party have developed a formidable intellectual prowess through their collaboration with The Institute of Strategic Analysis and Policy Research (INSAP).

They are well organised and act in unison. Meanwhile the Ethnic Malays are in such state of disarray with no clear direction. In recent years, 2 of Malaysia’s premier Think Tanks, have entered a state of limbo.

Long overstaying their welcome, Tan Sri Datuk Salimun Mahbubani & his inner circle add little value to any organisation while they use the Malay Political Apparatus to ensure their continuous re-appointment.

As such constant non-performance are among the hallmark signs to look out for.

At the same time Tan Sri Datuk Salimun & his associates have set up the anachronistic Institut Masa Depan Malaysia (Institut MASA), whose primary goal is to preserve Malay superiority, preferring this goal above that of Islamic Universalism.

At best Salimun and Associates are like village gangsters (gangster kampung). You can’t take the village out of Salimun and associates, though they may not be running around in sarongs but they continue to organise Durian Festivals in ThinkTanks!

It’s disheartening to see that those who rise through the Malay social hierarchy often forget their origins. These commoners, who attain high status, sometimes become incredibly arrogant and belligerent. They may hinder others who aspire to achieve success, often acting as obstacles rather than mentors. This behavior contrasts sharply with the expectations of humility and community support that are valued in Malay culture. This shift in behavior underscores a broader societal concern about maintaining cultural values amidst personal advancement.

Thankfully, Malay royalty and nobility remain respectable and are not petty. They remain as the pillars of our society.

*Salleh Kamil is an observer of Southeast Asian Affairs.*