Categories
Education Liberty

[2112] Of a return to basics

One simply cannot overestimate the power of education in shaping a society. It has an awesome capability of influencing a person’s perspective towards the world by impressing certain mind frame, especially to young, whose mind is naively free of skepticism. A liberal society will require an education system that removes that naiveté and develops critically minded skeptical individuals. In an ideal world, that is the function of early formal education. Our world, and certainly our society, is less than ideal, where the agenda of individual empowerment gradually yields its space to other agenda that does not empower individuals but rather seeks to cow them into certain mold that erodes individuality.

By skepticism, it means not a society full of cynics, where each person somehow deep in his or her heart holds on to extremely pessimistic view of human nature and in doing so, distrusting the other person in all places at all times. By skepticism, it refers an independent mind that is capable of evaluating a proposition critically and not merely accepting it blindly. This is the truest and the greatest agenda of individual empowerment. Without this agenda, the path towards liberty is an overly arduous one.

It is for this reason that I prefer for primary and to some extent, secondary level of formal education, to focus primarily on aspects that encourage skepticism. These aspects hark back at the foundation of all knowledge: grammar, logic and rhetoric. It is a demand for a person to think for his or herself by demanding proofs for all propositions. It is a culture of questioning without fear of tradition and its biases. Only when the young truly grasp the basic tools of an independent mind will they then be free to explore areas that may interest them, and effectively at that.

Even if one speaks of holistic formal education that seeks to formalize everything to the point of suffocation to seemingly robs space for informal education, it is impossible to deny how a focus on grammar, logic and rhetoric is the base of any education worth of going through. Any person that is unable to write intelligibly, think critically and speak clearly up to some acceptable degree likely has failed in his or her education.

Admittedly, so basic a goal is hardly inspiring. Many are not impressed with such uninspiring goal. And so, they suggest for additional roles for schools and therefore, formal education to take up.

One that has been proposed from time to time is the inculcation of entrepreneurial spirit. For the religious, they want an education system with spiritual aspect tags included in multiple areas of education; probably, to have the fairy tale of creationism taught as part of science too. Another popular suggestion is a stress on unity. This is not merely weasel words; Deputy Minister in the Prime Minister’s Department, Murugiah Thopasamy has proposed for a course called 1Malaysia to replace moral studies, where the new course would apart from unity, encourages patriotism among Malaysians.

We live in a world of constraints and introduction of additional items to school syllabus will necessarily mean less time for foundation of knowledge found in vital courses such as language and mathematics. This concern of constraints is true at any level of education as well as within and without the realm of education.

One has to understand that formal education can only do so much. Entrepreneurial spirit, spiritualism and unity for instance cannot be taught through textbooks. Many of these additional goals necessarily belong to the realm of informal education. It is something acquired through interactions outside of schools and out of pure interest.

Granted, schools can play a huge role in prodding students toward whatever goals that one may desire, especially through after school activities. Any effort at that should not however turn the syllabus into a hodgepodge of additional goals that eventually dilutes the agenda of individual empowerment that seeks to set a strong foundation of knowledge.

Really, many of these additional goals are not educational of value, but more likely than not appear to impress on young students’ psyche to accept certain ideas. It is really propaganda. Such impression would likely be successful impact on young students who have yet to acquire the foundation. Unable to think for themselves and access any proposition effectively, young students may become sad victims of propaganda.

Advocates of holistic education especially miss and at worse ignore the importance of informal education. UMNO Youth for instance has proposed to lengthen school hours to enable implementation of holistic education. It is exactly this kind of so-called holistic education that considerably expands the possibility of role of formal education to include items of little if no educational value at all. The odds are that these items are only trying to influence students to accept certain things that might not survive inspection of a critical mind.

Even if the proposal of holistic education is purely innocent in its consequence and aimed at producing well-rounded individuals without having the potential of diluting the focus on foundational knowledge, it robs students of their time to explore not what the state what them to have interest in, but of their own interest. Such holistic education robs these students from the opportunity to undergo informal education. In fact, it robs them from living their life, to trap within school compound and oblivion that there is a whole wide world out there full of adventures that no formal education can provide. It robs them from a chance to practice their senses and deciding their own destiny.

The oft-repeated complaint that employers have against far too many fresh graduates is a lack of quality. I dare say the employability of these graduates is low because their foundation is not strong. Weak foundation affects how knowledge is received. When it is received uncritically, one will have trouble applying knowledge obtained through books and blackboard into practice.

One is tempted to solve the problem at tertiary level but it may be too late at that level. Tertiary level is the place where specialization is supposed to begin. While foundation may further be expanded and strengthened as liberal arts tries to do, this kind foundation itself will crumble without the foundation involving solid competency in grammar, logic and rhetoric that accommodate thinking process.

The problem of such employability can be solved by returning to basics and doing away all unnecessarily fluff. Focus on the grammar, logic and rhetoric as formal education and give the young the liberty to explore their life as part of their informal education.

Through this, not only we will have a competent individual, but also a free individual making up a free society.

Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved

First published in The Malaysian Insider on November 17 2009.

Categories
Economics

[2111] Of no robot, just manual labor

Sitting outside of a library trying to finish up my sandwich under a bright sunny sky, I smirked.

Two reasons.

One — less important than number two and not quite the reason why I am posting this up — is an action that reminds me of fiscal stimulus mentality.

At the university, which is a public school, a small army of workers was redoing the pavement. Before the work began, I could find nothing wrong with it. It was built quite well and pleasing to the eyes too. Yet, there went the works. Although I can never be certain if that effort was funded by Australian stimulus money without further information, I am inclined to believe it was related.

And now, the new pavement awaits me, which splendidly looks and functions exactly that it was before.

It has to be related with stimulus program. It simply has to be. Nonsensical project, public works, the recipe of stimulus project is all there.

Of more interesting is that no robot was involved in the process of redoing the pavement. You might think that I am joking but I assure you that I am only half joking. No robot. No fancy machine. Just plain manual laborers working under the sun.

Where am I getting at?

If you have been visiting this blog for a very long time, you will notice that I am particularly peeved with some groups of Malaysians who rile up against the country’s so-called addiction to cheap labor. They blame general low wages in Malaysia is caused by the availability of cheap labor from abroad. Furthermore, due to availability of cheap labor, companies in the countries continue to not move up the value chain or not employ better technology. If only there is no cheap labor, Malaysia would be supremely technologically advanced and Malaysians would be better paid, or so they argue.

Well, here in Australia, one of countries with the highest GDP per capita in the world, no robot still. Just manual labor.

I could imagine those anti-cheap labor people saying “construction is but one industry and there are other industries that will employ better technology if only the cost of labor is greater than the cost of capital.”

Maybe, but I smirked still. And I am smirking now too.

Categories
Economics

[2110] Of flawed institutions may be holding Malaysia back

Growth of six per cent of gross domestic product  per capita per year for the next eleven years. That, according to the Prime Minister, is the rate of growth that Malaysia requires in order for the country to achieve the much coveted developed status. There is no doubt economic growth is very much needed. Whether that rate is achievable is dependent on a number of factors and of them involves public institutions.[Erratum]

In the realm of growth, mainstream economic theory suggests that poorer countries can be expected to grow faster than richer countries and at some point, join the club of the rich. This phenomenon is called convergence and this is achieved through, largely technological progress and capital accumulation.

This theory has its shares of successes and failures. Japan, South Korean, Taiwan, Hong Kong and Singapore are proofs of the validity of this theory. To some extent, Malaysia and other so-called tiger economies that grew at magnificent rate in the 1980s and 1990s are proofs of how this growth theory may be true. Growth of China and India further lends credence to the theory.

Failure of this model comes in its incapability to explain why a majority of African countries and some others have yet to grow as fast as predicted by the model.

A number of explanations on why the theory fails to describe lack of further convergence and in fact, divergence among countries, have been put forth to supplement it. The one that I think is relevant for Malaysia at the moment is the stress on public institutions as one of the factors of growth.

When looking at countries that are failing to converge with richer countries, one of the noticeable factors is the lack of trustworthy institutions in these poor countries. The judiciary suffers from manipulation and is powerless to ensure application of rule of laws with equal weight to all of its citizens. With powerless judiciary and even meaningless enforcement system, abuse of power runs rampart. Individual rights, including rights to private property, meanwhile are frequently violated. A system that ensures smooth and peaceful transition of political power — which typically means free and fair elections — is largely absent.

Without trustworthy institutions, technological progress and capital accumulation are likely not to happen. Furthermore, the only likely source of economic growth — on aggregate and not in terms of per capita of course — is population growth.

None of such woefully inadequate institutions describes Malaysia thankfully. This Southeast Asian country certainly has much better institutions than countries that are still battling mass famine, witnessing extreme poverty and experiencing very unstable political environment that includes gunfights. Yet, it is not hard to hypothesize how the imperfection that scars public institutions in Malaysia is relevant in discussions involving economic growth.

While perhaps things have gotten slightly better, the general feeling in the past few years is that public institutions in Malaysia, be it the police, the courts or the civil service, do not command the confidence of many people. The separation of powers between the executive and the legislative arms of government, as seen in Perak for instance, is really non-existence. The V.K. Lingam case suggests that the separation between the executive and the judiciary is blurry. Even if that case is considered as a case of a lawyer that sounded like somebody, looked like somebody but it is not that somebody boasting and speaking only to himself and thus, of no consequence, the issues relating to the 1988 constitutional crisis still haunt Malaysia.

The flaws in Malaysian institutions put a natural limit in how much economic growth is possible. It would take more and more effort to maintain a certain rate of GDP per capita growth the higher the level of development of the country, given the level of institutional capacity of Malaysia. At some point, it becomes really expensive and hard to maintain that rate regardless how forceful the free market or the state runs the economic engine of growth, if the country’s institutions remain at a level not befitting of a developed country.

I suspect that this is the main reason why Malaysia is stuck in the so-called middle-income trap. Institutions matter. It may be imperfect institutions that prevent Malaysia from converging with richer countries like Singapore and South Korea or even western European countries, just as how really bad institutions prevent poor countries from moving forward at all.

Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved

A version of this article was first published in The Malaysian Insider on November 10 2009

Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved

Erratum — I made a mistake by stating the Prime Minister said six per cent growth of GDP, instead of six per cent growth GDP per capita in the original article. I should not have relied on Bernama, which was sloppy in its reporting. It used growth of GDP and growth of GDP per capita as if the two concepts are synonymous and I simply relied on Bernama without corroborating it with the primary source, or by diversifying my sources:

PUTRAJAYA, Nov 9 (Bernama) — The government needs to redouble its efforts, identify new growth areas and ensure the nation maintains a six per cent annual Gross Domestic Product (GDP) growth from now to 2020 in order to achieve a developed status in 11 years, Datuk Seri Najib Tun Razak said here Monday. [Najib: Six Pct Annual GDP Growth Needed To Achieve Developed Nation Status. Bernama. November 9 2009]

Yet another article by Bernama

PUTRAJAYA: The government must redouble its efforts, identify new growth areas and ensure the nation maintains 6% annual GDP growth from now to 2020 in order to achieve a developed status in 11 years, said Datuk Seri Najib Razak.

The Prime Minister said on Monday, Nov 9 that measures to redouble the government’s efforts and identify new growth areas would be spelled out in the new economic model, expected to be launched by end of the year.

“The new economic model would provide a clear guideline on what needs to be done and obviously information, communications and TECHNOLOGY [] [ICT] would play a greater role in this,” he said after chairing the 21st Multimedia Super Corridor (MSC) Malaysia Implementation Council Meeting. This was the first meeting to be chaired by Najib after becoming the prime minister. [Najib: GDP must grow 6% yearly to be developed nation in 2020. Bernama via The Edge. November 9 2009]

My apologies.

Nevertheless, the idea on institutions is still valid. Hence, the removal of the following paragraphs. They were originally placed between the first and the second paragraph of the corrected version:

Yet, as a measurement of success, growth of six per cent of GDP per year and the application of industrial policy to achieve that in many ways are unsatisfying.

First off, the proper metric should be growth of GDP per capita. Malaysians who care for their own welfare should be more interested in improving their average standard of living rather than seeing the economy simply growing on aggregate. While it is true that having a large economy on aggregate makes a country more influential in terms of international diplomacy even when the wide population themselves in generally is poor — observe China and India — GDP growth alone is not particularly meaningful in measuring average well-being of individual Malaysians. To make concrete out of words, consider the following simple example: growth rate of GDP on aggregate could grow at a rate lower than population growth rate to make change of rate of GDP per capita negative; in even simpler terms, the economy could grow on aggregate but each person on average could be worse-off.

If aggregate GDP growth rate is the measure of success, and if I were the Prime Minister, my industrial policy would include encouraging Malaysians to multiply like rabbits by any means necessary and adopt a very, very liberal immigration policy, one which would solve the problem illegal immigrants that the Rudd government in Australia faces. Never mind the Malthusian scenario that may come, this policy would hit six percent growth of aggregate GDP sooner rather than later and then boldly go where no man has gone.

But I am no prime minister and I am not that crazy. I do not accept the aggregate GDP growth rate as a good metric. On top of that, I am a libertarian: I do not like industrial policy because it calls upon central planning policy that essentially runs on the assumption that government knows best.

Notwithstanding criticism leveled at the concept of GDP itself…

Categories
History & heritage Liberty

[2109] Of 20 years after the day the Wall fell

Here is to liberty.

Forgive, but never forget the tyranny of communism and socialism.

[youtube]WjWDrTXMgF8[/youtube]

Categories
Liberty Society

[2108] Of a liberal separation between religion and state

An optimist may take the view that politics is unifying. A realist will understand that politics is divisive. It is possible that this realization is the reason why the Sultan of Selangor expressed his concern about the use of mosques for political purposes. For better or for worse, political activities in mosques are inevitable, if there is respect for freedom. Divisiveness is a symptom of difference in opinion and freedom of conscience. Any effort to eliminate such divide, in most cases, involves abolition of freedom. It is for this reason that I do not share his concern. Rather, I am more concerned with the roles of mosques in Malaysian society.

When I speak of mosques, I do not speak of them literally, buildings with calligraphy adorning minarets, walls or domes. I am referring to a more substantial issue that is relevant within the context of separation of mosque and state, or the separation of church and state, if you will. I am talking about the role of religion in state and, therefore, public space.

While this debate has been going on for a long time, the issue still suffers from misunderstanding of what the separation entails. For liberals, more than anything else, such separation exists to support freedom.

It is true that separation between religion and the state — call it secularism if you must — can exist on its own without the idea of liberty as a pillar, and subsequently, may be hostile to religion. This happened in the Soviet Union in the past, when the communist state was openly hostile to religion.

The Soviet Union perhaps went to the extreme by adopting an atheistic outlook for the state, creating a nightmare state for both liberal and religious individuals. But then again, Soviet Union was not secular state. It was not a state that was neutral of religion. It was a state that was anti-religion and that is not the definition of a secular state. Thus, perhaps Soviet Union is an inappropriate example of a secular state.

A more appropriate example is likely to be Turkey, where secularism is embedded with hostility to religion is observable. In the country, especially in the past and perhaps less so nowadays, the state regulated religions to cement its own influence in the society.

Those states were and still are jealous beings, as with any authoritarian state.

Such separation is abhorrent to the concept of liberty and it deserves no contemplation at all. Adoption of such illiberal separation here in Malaysia will only witness migration from one unacceptable tyranny where religions breathe down the neck of individuals to another woeful type of tyranny where religious freedom comes under relentless attacks. That should never be the purpose of a person upholding the principle of liberty.

The function of the state is the protection of individual rights. It is the protection of individuals from coercion and fraud. Any further function that the state adopts, in most cases and within our context with respect to freedom of conscience, is excessive. And, too much excessiveness lays down the path towards tyranny.

Just as the institution of separation of powers of the executive, the legislative and the judiciary arms exists as an effort to ward off tyranny, the separation between the state and religion should be instituted to ensure the two forces would have less success in conspiring against free individuals. To have the mosques function as moral police stations, as proposed by Hasan Ali in Selangor, is surely good enough proof to demonstrate how such conspiracy is more than a product of someone’s wild imagination.

The separation may begin by having the state to not wield power to enforce religions and its rules on individuals. Religious laws should only be applied on the willing. Given that the religious laws themselves do not contradict individual liberty, the state has no role in their enforcement.

An individual is a sovereign and he or she alone is the final determinant of his or her conscience within the constraint of the physical world. It is not the business of a state to determine the religious belief — or lack of it, or even any kind of belief — of a free individual. It is not the business of the state to sanction any lifestyle that any religion deems acceptable for an individual to adopt.

That separation also means that no religion should receive funding from the state. Or if it must, the state can provide only limited funding to religious institutions, as the state may provide to various advocacy groups or non-governmental organizations.

Truly, religious institutions should only survive through donations which individuals or the faithful are willing to provide. After all, religious belief is about sincere belief. It follows that any money or resources for religion should come from the heart, not through coercion.

This separation prevents religions from being manipulated by the state and prevents individuals from being subjected to laws of conscience without his or her consent.

In this environment, parallel to the spirit of freedom of conscience, individuals can practice and express their religious belief. The proviso is that they can do so only without forcing others to live by the same ideals. These religious individuals may persuade others of their alleged morally superior lifestyle in line with freedom of speech but coercion is simply out of the question.

If there is coercion in that respect, then the liberal state will be there to meet the illegitimate coercion with legitimate force.

Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved Mohd Hafiz Noor Shams. Some rights reserved

First published in The Malaysian Insider on November 3 2009