Categories
Society

[2771] Gentrification is the root cause

I am not a stylish person and my sensibility gets offended if I have to pay more than RM10 for a haircut. And so I typically go to an old barbershop within the Kampung Datuk Keramat wet market for a simple one for just six.

It is a quaint little utilitarian establishment with no pictures decorating its empty walls, just paint peeling off. The owner makes no pretension that it is anything else but a barbershop unlike the fancy salons you would find in the sexier part of town.

He was busy attending to another customer as I arrived. But as is true to most small businesses, his customers are mostly his friends.

His friends are of certain age, possibly above 50 years old. On his ageing analogue radio, old Malay songs from the sixties I do not recognize would blare out and fill the space. The generation gap between them and me is impossible to miss. As a young man with shorts and a pair of shoes, I stood out in that environment.

They were in a conversation but he found time to acknowledge me. ”I’ll be with you in a minute,” he said in Malay. So I sat quietly on a wooden bench, took my phone out from my pocket and began browsing the Internet as I waited for my turn.

They returned to their conversation, which was about a condominium project nearby. It was the Datum project, a local issue that was in the spotlight several weeks back. I have patronized his establishment before and from my previous eavesdropping, I remember he said he used to operate at the old flats that were demolished for the Datum condominium on Jalan Jelatek.

The Kuala Lumpur City Hall — for close to two decades now — wants to relocate the ageing wet market to a new complex just down the road that they call the Keramat Mall, a building of confused architecture and utility. Local traders here have long complained the rent at the mall is too expensive, and it is located a story above ground to complicate matters. And so, they are in a permanent revolt against city hall and continue to operate at the wet market. Whenever there is a fire at the market, conspiracy theories make the rounds and they almost always feature the authorities trying to force them out. The Federal Territories minister recently accused outsiders of meddling and inciting the local traders not to move.

Keramat, together with the more famous Kampung Baru, falls under the Titiwangsa parliamentary seat in Kuala Lumpur. In 2008, for the first time ever, Umno lost the seat to PAS. The then representative, Dr Lo’ Lo’ lived here. She died of cancer 2011 and PAS struggled to fill her shoes, leaving Umno to win back the seat in the last general election. But it was a tough fight.

The so-called mall which for the longest time was a white elephant, home to street cats and frequented by suspicious characters, was turned into a mini-Urban Transformation Center with offices belonging to the immigration department, health department and the police just last year. The UTC as they call it.

The prime minister’s face is splashed across the building facade, possibly implicitly telling the residents to be thankful. Or perhaps the reason for the re-investment is the Umno-led government is anxious about its future in Kuala Lumpur: out of 11 parliamentary seats, BN controls only two. On a notice board, I could read yellowing Utusan news clippings boldly claiming that the mall could transform Keramat. I wonder what it wrote about the mall back in early 2000s when it was recently completed.

The old, smelly, wet market first opened in the 1970s, and still stands in defiance of the federal government.

A stark contrast presents itself to anybody who stands in the middle of the small, packed parking lot that more often than not is the source of congestion in the neighborhood. On a very bad day, the traffic could back up all the way to Jalan Ampang on one side and Setiawangsa on the other. A poorly dressed old man would park his deprecated motorcycle next to a shiny silver BMW car.

Look around and you would realize the market is a mishmash of wooden and concrete structure with zinc tops. Farther, a mid-range military apartment complex dominates the horizon that just 10 years ago was full of trees and abandoned buildings. To the right stand the more expensive condominiums along Jalan Jelatek. Turn around and you may possibly spot Petronas Twin Towers along with other modern buildings from the Intermark to the imposing Hong Kong’s Bank of China-like building with its crisscrossing frames on Jalan Tun Razak.

All of those surround the compact kampong with the wet market and a mosque nearby at the center of the area. Most of the houses here are standalone homes but there are several low-rise low-cost apartments nearby too. But farther away towards the limits are big bungalows with their shiny cars.

The planned Datum condominium, that luxury condominium project, will add to that contrast. Politically, the condo will be just across the border in Selangor, but it is an integral part of Kampung Datuk Keramat nonetheless. It is one of those things where an invisible line on the ground means nothing. This is where city and Selangor state politics mix, a mix that goes back all the way before 1974 when Kuala Lumpur was carved out of the state.

Datum will not be the first condominium here. The first went up during the go-go years of the 1990s, robbing some of Keramat residents of an unobstructed view of Kuala Lumpur. The UEM-controlled Faber Group is building another on Jalan Gurney where prices range from about RM400,000 to more than RM3 million per unit. There is also the recently completed Suria Jelatek Residences at the Ampang end of Jalan Jelatek, besides the Datum project — the lowest sub-sale prices running at around RM600,000 for a shoebox —  but this seems to be going farther, but still a walkable distance, into the expat enclave that Jalan Ampang is. I have a suspicion that Jalan Jelatek is slowing turning into an annex of that enclave.

Kampung Datuk Keramat is not immune to the changes. Hang around at the Datuk Keramat and Damai light rail train stations and you will find American, European and Middle Eastern people among the riders departing from here.

In the 1980s and 1990s, the foreigners were mostly Indonesians who eventually, I think, were absorbed into the community. The new foreigners are much harder to absorb into the community, they are more transient and they do not mix with the locals. They do not go to Pasar Keramat.

Kampung Datuk Keramat is finally experiencing what Kampung Baru went through more drastically back in the 1990s when Kuala Lumpur first rushed to the sky with the Twin Towers as the crowning jewel just right at its doorsteps.

Not everybody is comfortable with the change because it can mean having to move out. The old barber was chased out of the ground floor shop lot within the old low-cost flat compound where Datum will rise. He is now in Pasar Keramat but the federal government wants to clear the market, and move everybody out to the old, new mall.

This is gentrification. Located so close to the city, Keramat attracts the new well-to-do to the formerly unsexy location, and possibly pushing former residents out.

When the residents get kicked out, they become angry. Who would not, especially when you have been living here all your life? The fear of dislocation is especially acute: if you look at the voters’ age profile in 2013, 66% of them were 40 or older. Sure, voter and population profiles do not coincide precisely but it is still indicative of this particular society at the ground level. This is an amazing figure especially since the median age for the whole country is about 26-27 years old. Titiwangsa, and specifically Keramat, is an old neighborhood in a young country.

And so when the unruly protesters went nuts against the Datum project in late January, tearing the zinc wall marking the boundary of the empty construction site while throwing racist claims the development would turn Keramat into a ”Chinese district,” I think they were judged too harshly, especially by outsiders who make no effort to learn the context on the ground.

I do think they — the local protesters — were really protesting against the gentrification of Keramat. They saw vast development going around their home and they are not directly benefiting from it. Right or wrong, they see themselves as the victims of gentrification. Racism is a secondary issue and perhaps, was put into the mix by outsiders who know only racial politics to win a brownie point. This is not to say okay to racism, but there is a need to separate the wheat from the chaff here.

I think gentrification is the cause and not so much race because when the developer of Datum came out to share that most of the interested buyers were Bumiputras, that fact did not relax the opposition to the development one bit. They continue to oppose because it does not matter if the new buyers are Malays or Chinese, or foreigners altogether. The development pushed them out of their homes and their shops. It is they who suffer, not anybody else, regardless of race.

The only ones who were embarrassed by the revelation were Perkasa and Umno.

I am not against gentrification. I feel it is inevitable and it revitalizes the community in some ways. It signals rising affluence and it makes the gentrified neighborhood cleaner and safer. And I personally am agnostic about the Datum development.

But the losers of gentrification must be compensated well. It cannot be that they are given some pitiful pocket money and be left to beg on the street and forced to move out elsewhere farther away from the city. That would create a sense of unfairness that could give rise to other problems in the future. The benefits have to be shared equitably with the residents.

To dismiss the opposition to the Datum project as being fueled by racism and instigated by outsiders is to miss the whole point altogether.

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 Malay Mail on March 27 2015.

Categories
Society

[2770] Two hudud assumptions to break

Before UMNO shares its voting intention on hudud with the public tomorrow, I would like to point out what I think are the two assumptions behind hudud politics, as pushed by PAS.

One, all non-Muslim MPs would/must refrain from voting in the Parliament.

Two, all Muslim MPs would/must vote yes.

These assumptions are the very reasons why PAS think they have the numbers in the Parliament. There are 135 Muslim MPs out of total 222 Malaysian MPs. Assuming no abstained vote and full attendance, they will need at least 113 yes votes only to pass the bill with certainty.

But these assumptions are merely assumptions and they are far from being right.

The first assumption is based on the idea that hudud would not affect non-Muslims and so, non-Muslims have no business to interfere. I have registered my hostility to that notion for a long time now and I am restating it here: hudud is not a Muslim issue exclusively. It is a national one and so it affects all of us regardless of beliefs one way or another. Why? Anything that affects the majority population will inevitably affect the character of the whole society. And already, even with the current dual systems that we have, there are conflicts between Muslim authorities and the non-Muslim population, which proves that no community works in isolation.

The second assumption is based on the idea that the Muslims — really the Malay community — are monolithic. Further embedded in the assumption is that no Muslim-Malay would go against the words of god, which in turn is dependent on yet another assumption that takes the bill for the words of god. But the Malay world is diverse and not all would believe what a preacher-politician have to say. On top of that, several counterarguments have been thrown back to PAS and among them that the bill PAS plans to introduce to the Parliament is not god’s law but rather, it is written by PAS, i.e. human-made.

There are signs that the two hudud assumptions are disintegrating. DAP and PRS will vote no, primarily breaking the first assumption. PKR and PBB will vote no as well, breaking primarily the second assumption, as well as the first one since they have a number of non-Muslim MPs.

The pro-hudud camp is angry at this. As their assumptions fall apart and unable to appeal to the mind, they are now left with only physical threats to cow others into submission. 

Categories
Liberty Personal Society

[2762] Of paternalistic announcement that comes with an echo

Hearing voices announcing something over the loudspeakers in public spaces makes me uncomfortable. It gives me the feeling that somebody is watching me and worse, the unknown person is giving me an order. The automatic reaction by the libertarian in me is to question and resist, even if the announcement makes sense.

Most announcements in KL Sentral, Kuala Lumpur’s Grand Union Station with its wide atrium, are harmless. Please let the passengers on-board get off the train first. Please watch your belongings. Please watch your step.

Judging by how some people refuse to wait for others to get out of the train before getting in, it feels like I am not the only trying to resist the announcement…

But from time to time it gets a little suspicious. Come join us for the F1 racing this weekend in Sepang! Drink this coffee.

No, I do not want to watch the F1 under the tropical sun. No, I do not like your coffee.

Yes, they are advertorials telling you to buy something that you do not need.

One time in a train car, a “refresher” would spray a scent of a particular brand of quick canned coffee into the enclosed air. There was no way for me to run, except getting out of the train. The advertisement campaign assaulted not only my eardrums but my olfactory organ too.

I learned to identify which train cars were installed with the horrible refresher and refused to ride on it, preferring to wait for better smelling train sets. It was not hard to know which was which. Oh, that is the car with the horrible smell of coffee. Oh, that is the coffee Wonda train car! I will let the train go for a better smelling one.

The PA system does have it uses. Sometimes, when the trains break down, the announcement helps. But at other times, all the gentle reminders — in London, I think it is “Mind the gap” in New York, “Stand clear of the closing door, please” or was it in California with its BART? I do not remember. In Paris, well, the Parisian Metro is unique with its chime ”na-na-na-na” — are definitely a hint of paternalism. It is a kind of soft paternalism that almost everybody ignores but at its heart is that suffocating authoritarian worldview.

The cavernous badly lit KL Sentral exacerbates, as with any cavernous building would, the sensation with that slight echo that follows the initial sound wave.

Growing up Malaysia, I quickly associate loudspeakers and echoes with Islam. The calls to prayer, the azan, are familiar and with so many mosques around, it can be maddeningly incomprehensible and downright annoying. In this country, expressing dissatisfaction against the competition between mosques for the loudest azan prize can bring trouble as the overly sensitive conservatives ignore comprehension of the azan recital in favor of noise. The louder the azans, the sermons, speeches and readings, the louder will the echoes be.

The echoes give the idea that god the supreme being is speaking to you. This is not just me feeling it and writing crap theory. Switch on the TV or the radio when an Islamic program is up in the air and you can hear how the editors use the echo effect whenever a verse from the Koran is read. In a more adventurous unorthodox Islamic program — I think it was Imam Muda where judges look for the best “Islamic idol” (just like the American Idol!) — an echo would accompany the contestants when he or she read a Koranic verse. So, there is something holy about the echoes.

My travels across Southeast Asia have made me realized the role of echoes in depicting something as holy is not limited just to Islam. I stayed for a week in an alley in Mandalay, Myanmar. At the top of the short alley is the Ein Daw Yar Pagoda. The Buddhist chanting I heard every morning and in the evening through its PA system was, forgive me for the neologism, echorized. It sounded like a prerecorded mantra chanting. I could hear the word amitaba through the artificial echo and among the unrecognizable words. And there was also echo in traditional Christian chanting from the mediaeval times as they sang in their tall cathedrals.

Religion, either god himself (herself for the feminist?) or the institution is an authority, I suppose sociologically, rightly or wrongly. The echo is a signifier of holy authority.

Holy and authority. Those are two of my favorite things.

And so I come back to KL Sentral with its banal announcements along with its echoes.

The libertarian is clenching a fist, but with only four fingers closed.

Categories
Books, essays and others Society

[2748] Edward Said on distortion and inaccuracy

My two fears are distortion and inaccuracy, or rather the kind of inaccuracy produced by too dogmatic a generality and too positivistic a localized focus. In trying to deal with these problems I have tried to deal with three main aspects of my own contemporary reality that seem to me to point the way out of the methodological or perspectival difficulties I have been discussing, difficulties that might force one, in the first instance, into writing a coarse polemic on so unacceptable general a level of description as not to be worth the effort, or in the second instance, into writing so detailed and atomistic a series of analyses as to lose track of the general lines of forces informing the field, giving it it’s special cogency. How then to recognize individuality and to reconcile it with its intelligent, and by no means passive or merely dictatorial, general and hegemonic context? [Edward Said. Orientalism. 1978]

Categories
Society

[2747] Food racism: It still stinks!

I think a lot of us Malaysians have engaged in those long never-ending debates about racism before. The problem with these debates is that they are framed within the context of Malaysian citizenry and more often than not, they ignore the universal value of equality across the human race. This gives rise to hypocrisy among those who believe in equality among Malaysians. They disapprove of racism against Malaysians, but have no problem practicing it against foreigners.

I write this as a reaction to the proposal in Penang to ban foreigners from becoming cooks in that state. I find the rationale behind the proposal extremely flimsy: the state government wants to preserve food authenticity. It is about protecting Penang heritage.

This assumes cooking styles and recipes cannot be learned, with cooking being an innate special ability. It assumes there is something special about Penang people cooking Penang cuisine.

But the reasoning should be deconstructed to its logical end, right up to its building blocks. If we are worried about food heritage, then perhaps some Malaysians should be banned from making some Malaysian food.  Chinese cooks should not be allowed to make Malay food. Malay cooks should not be allowed to prepare Indian food. Run the logic of innate cooking ability for every single ethnic group and see if you like the results.

The differentiation between Malaysian and foreign cooks is just a pretty veneer hiding the ugly prejudice. One might argue there is a difference between racism and anti-immigrant sentiment: we are not discriminating against a race but against immigrants in general. But deep down there beyond artificial categorizations, is there really a difference between racism and xenophobia? Both definitions have more than a tinge of prejudice in it. Xenophobia is just racism by another name, it smells just as stink.

Besides, the proposed ban will likely affect foreign workers from poor countries. What if the cooks are of European origin? Would we worship them as gods instead? That line separating racism from xenophobia looks thin and blurry, if there is even a line in the first place.

Additionally, around the internet, the question of hygiene has been raised to suggest foreign workers are dirty people and of poor health, supporting the proposed ban and more importantly, revealing a crasser form of racism. The counterpoint on hygiene is that if you have gone to any of the stalls in Penang manned by the locals, you would conclude hygiene is not a priority of those hawkers. I definitely concluded so when I ate my noodles and cendol on Macalister Road in George Town recently.

I am not a good cook myself but I did try cooking when I was away as a student abroad. It appears to me that you can learn cooking and what makes it good is practice. I do not practice my cooking but I am quite certain if you learn and practice something, you will be good at it. If you intend to work as a cook, then you will need to go the extra mile to be good at it.

After all, we have Chinese Malaysian cooks making relatively good roti canai on Goulburn Street in Sydney. Does that make it less authentic? I ate the roti canai anyway and ordered another. I am sure there are more examples of that in Malaysia and all around the world. If we truly bought into the point about food authenticity and heritage, then these Malaysians should be condemned for cooking something belonging not to their ethnic heritage. But we do not.

In fact, a lot of us are proud of them for spreading Malaysian culture abroad. And for those of us who travel, sometimes we miss the food from home and we are thankful we can find Penang food just around the corner in Chicago, for instance. Some of us cannot eat anything else but Malaysian food even after years of living abroad, mixing only in Kampung Malaysia in London and elsewhere, which is a bit worrying but let us not go there for now.

So, why would it be okay for Malaysians to cook Malaysian food but not foreigners? Simple. We advocate equality among Malaysians, but to hell with others. In my books that prejudice comes close to racism.

At the end of the day, the judge is the customers. If they like you, they will patronize your stalls or restaurants, paying you good money for a good meal. If you are a bad cook, whoever you are, Malaysian or not, the photo-snapping hungry crowd will not visit your establishment all too often. We do not need the government to tell us we cannot buy food from certain parties. We can decide that ourselves.

The Penang proposal is not the only example of that kind of racism. When the Federal Territory Minister wanted to ban the homeless and soup kitchens from the Kuala Lumpur city center, civil society stood up against him and all the state machineries under his control. In defending the proposal, among others, the minister said most of the homeless and beggars were foreigners anyway (not true because based on news reports, City Hall ”relocated” 965 homeless persons in 2013, with about 13 per cent of them foreigners). In his imagination, that makes the proposal more palatable. Since the homeless were foreigners, he thought he could do whatever he wanted, forgetting that foreigners are human beings too.

And this does not stop there. Some of us think immigrants are lesser beings. That is why we abuse them. How many times have we heard of foreign maids abused in Malaysia? Some of us want them out completely, putting all kinds of blame on immigrants, regardless whether it is true or not. Low wages? Immigrants! No jobs? Immigrants! Rising crime rate? Immigrants! Low women labor participation rate? Immigrants!

Of course, really, they do not mean all immigrants and definitely not those under the Malaysia My Second Home program. Oh no, not the so-called high-skilled workers. Just immigrants from certain poor countries.

Citizenship grants us certain rights, but that does not make non-citizens less human. They bleed red too, like Malaysians.

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 Malay Mail on July 17 2014.