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Liberty Society

[2300] Of living without fear

I feared being alone as a child. One could say I was spoiled.

I remember bugging my parents every time I needed to go the bathroom or the kitchen at night. Activities in the house died down as the night progressed. Both the bathroom and the kitchen were located at the back of the house and both became very dark and very quiet late at night.

Sometimes it was just hard to get them to accompany me, especially when everybody was fast asleep. Whenever I had to go there alone, I would run to the switches and light up the entire house brightly so I could see everything. In my head, there were devils and monsters lurking under the table and behind the cupboard. Somewhere, something was going to get me somehow, when there was no light.

I could not bear the thought of my parents leaving me by myself then. They did exactly that for the first time when I went to kindergarten. It was a tearful experience for me. I cried so badly for at least a week that even the headmistress recognized me. “There he goes again,” I could imagine her saying.

During my late teenage years, I attended a boarding school in Kuala Kangsar. The small royal town is very different and over a hundred miles away from my home city, which was the slick and modern Kuala Lumpur. To me, Kuala Kangsar was rural and it was right in the middle of the jungle. I did not cry but I did feel melancholic for the first couple of months.

There were large trees within the school compound that stirred my already wild imagination. Just outside of my dorm was a swimming pool dating before the Second World War as well as the only Eton Fives court in the country that had fallen into disuse.

The floor of the corridor of the dorm itself was red, supposedly to cover the blood of the victims of the war that could not be washed away despite rigorous scrubbing. Beyond the fence was thick jungle that I dared not look into during the night.

Worst of all, I lived in the middle of a wing and the bathrooms were located at the ends of the wing. The long walk to the bathrooms at night was scary. The horror stories, one which involves a green lady that walks around the school, or flies if you wish, under the full moon, simply did not help matters. Yet, one has to do what one has to do.

I grew up and got over those fears eventually. I later spent slightly over six years of my life abroad in two foreign countries alone, never missing home even one day. I spent a week in the Sierra Nevada, where I once had to camp alone in the Tuolumne Canyon due to some misadventure. And I camped with a group of strangers in the jungle of Endau-Rompin just because it was a fun thing to do.

These so-called achievements are of enormous importance to me. It boosted my confidence to inculcate the independence that I should have, if I was to claim myself a libertarian. It enabled me to do many great things and to live the life I am living right now, which was beyond the grasp of my teenage mind. I have met fantastic people, seen beautiful sights and become part of great institutions, none of which would have occurred if I had stayed meek.

However real those fears were to me, they pale in comparison to others’ fears.

The religious institution in Malaysia recently prosecuted Shiite Muslims. Many Malaysians reacted negatively to a recent confession of a gay Malay. Some have even threatened to hurt him. To escape prosecution and discrimination, they have to hide some aspects of their life. The prejudice of the majority in the society forces these minorities to hide, hence forcing them to live life meekly and in fear.

A friend, journalist Poh Si Teng, produced a documentary on the transsexual community in Malaysia some time back. I helped a little with the production. It was through her and the documentary that I learned that many transsexuals in Malaysia resort to prostitution because they cannot find other jobs. Society in general discriminates against transsexuals so much that they, the transsexuals, have to go to the margins of society and have no other real choice to support themselves.

The Malaysian government — and the society at large — place systematic prosecution and discrimination against these minorities. That exacerbates the issue of equality of opportunity that already exists in the natural state of no government intervention. Some people are prevented by the state and the society at large from having merely a decent life, just because of who they are.

Just imagine for a moment what these minorities can achieve in the absence of their fears? What can they contribute to society?

If I can overcome my silly fears and achieve a lot, I am betting that they can achieve a lot more if only the source of their fears could go away.

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 January 12 2011.

Categories
Books, essays and others Fiction Liberty Society

[2295] Of what could anybody do anyway

“Oh, I don’t know, but… but people do things in the world. I saw pictures of New York and I thought”—she pointed at the giant buildings beyond the streaks of rain on the cab window—”I thought, somebody built those buildings—he didn’t just sit and whine that the kitchen was filthy and the roof leaking and the plumbing clogged and it’s a goddamn world and . . . Mr. Taggart”—she jerked her head in a shudder and looked straight at him—”we were stinking poor and not giving a damn about it. That’s what I couldn’t take—that they didn’t really give a damn. Not enough to lift a finger. Not enough to empty the garbage pail. And the woman next door saying it was my duty to help them, saying it made no difference what became of me or of her or of any of us, because what could anybody do anyway!” [Atlas Shrugged. Part 1. Chapter IX: The Sacred and the Profane. Ayn Rand. 1957]

Categories
Politics & government Society

[2288] Of ridiculously supernatural by too much

As long as there are those who believe in supernatural explanations to rationalize the completely natural world and as long as there are public choices that require collective decisions, religion will be relevant in our society. The relevance of religion, however, is not a ticket to be used with impunity in the public arena.

In The Courtier and the Heretic: Leibniz, Spinoza, and the Fate of God in the Modern World, author Matthew Stewart described how the religious of 17th-century Europe were anxious about the advancement of science. As the explanatory power of science grew, the room for supernatural explanation shrank. Four hundred years on, the room for the supernatural continues to shrink as we continue to understand more about the world around us. We have become more rational than ever.

Unlike in the days of old, this is an era when many assertions relating to the secular world require rational reasoning as its thrust. Many individuals no longer accept an assertion as true simply because someone invokes the name of god, or any being of similar status.

While the relevance of religion in society is not denied, it is easy to see how its relevance has been overestimated by some. That overestimation invites ridicule, especially so when the invocation of god’s name is based on self-interest.

When Mohd Saiful Bukhari Azlan swore on the Quran that Anwar Ibrahim violated him, it was quite clear that his purpose was to strengthen his case, regardless of the truth behind his allegation. While the truth in his case was at best uncertain, he tried to use religion to pre-empt the civil justice system. One can take comfort that the supernatural bows to rationality in the justice system for else, truth would be so cheap that it would be worthless.

A starker example involves former Selangor state assemblyman Lee Hwa Beng of the MCA. When he wrote that the Christian god commands Christians to oppose the concept of an Islamic state, he was using religion for his own political purpose. He linked the DAP with an Islamic state as promoted by PAS to cultivate the fear of Christians towards PAS so that they would vote for BN instead.

Of interest here is the use of supernatural-based rationale against another supernatural-based position. Even in the realm of the supernatural, supernatural rationale is problematic. It was so problematic that criticisms came in fast and harsh. What was supposed to be an insignificant statement on Twitter became a considerable embarrassment for Lee and he was forced to retract his statement and apologize.

Lee’s was a case where a person spoke on behalf of a god. He is, of course, not unique. Many members of PAS have taken the tone where the Islamic god wants this and that. Still, they are more or less Islamists and it is only expected of them to use religion to justify their political ambition. Nevertheless, they do struggle to justify the goal of an Islamic state while trying to widen their appeal and achieve their national ambition of wrestling Putrajaya from Barisan Nasional. Rather than appealing to supernatural reasoning, PAS has in the past tried to promote some of its ideal by stressing universal concepts like justice instead. If the 2008 general election is any indication, then secular methods are more successful than ones inspired by divine diktat.

And recently, Wan Azizah Wan Ismail, president of PKR, said that her husband Anwar Ibrahim is a person granted by god to Malaysians to become our leader. As if the obvious needs pointing out, it is not hard to see how the fortune of Anwar is closely related to PKR. Maybe after criticism regarding PKR’s recent direct election, she thought that the outdated concept of divine right might justify Anwar’s position. Well, it did not work. She burnt her fingers. The wolves of Barisan Nasional pounced on her and she deserved it.

In each case, if they had resorted to the more rational path, they would have been less susceptible to ridicule. Saiful’s legal counsel could have presented convincing evidence in court. Lee could argue that an Islamic state may discriminate individuals based on creed. Wan Azizah could instead say that Anwar Ibrahim’s leadership is indispensible, for instance.

But no. They had to tickle the pink unicorn. Whether the unicorn has been entertained, we will never know. What we do know is that if they had chosen the more rational path, they would have been less susceptible to ridicule.

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 December 13 2010.

Categories
Economics Politics & government Society

[2286] Of underestimation in Transparency International’s report

While I am at the issue of bribery, I would like to touch on the recently released Transparency International’s Global Corruption Barometer 2010 report that the chart from the Daily Chart blog is based on.

After reading it, or rather, skimming through it, I suspect some of the results underestimate what are actually happening on the ground. Of a particular interest in one question where it asks whether the questionnaire participant has bribed a public official within the past 12 months. According to the report, in Malaysia the survey was done through face to face method.[1]

Now ask this question. If some stranger asked, ”Have you bribed a public official before?”, what would be your answer?

Given that you do not know who the stranger is, and if you have bribed a public official before, would you actually say yes?

What if the stranger is a police officer and he or she is trying to trap you? What if the stranger recognizes you and reports you to the police after the interview? What if the stranger shares the information with the public, thus ruining your reputation?

Would it not be safer to say no?

I would think there is an incentive to be dishonest and say no. It is the most rational action to take given the uncertainty caused by the face to face method.

Thus, the aggregate answer to the question is likely to underestimate the true occurrence of this specific kind of bribery.

The further implication arising from this problem is this: the report indicates that 9% of members of the Malaysian sample have bribed a public official before in the last 12 months. Assuming good faith that the survey is representative, one could generalize that 9% of Malaysians have bribed a public official before. Due to the concern of underestimation however, the best one could say about the result is that at least 9% of Malaysians have bribed public official before in the same period.

If one wants to take the implication to the extreme, notice that there is no qualification about the maximum limit. Scary, is it not?

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

[1] — Global Corruption Barometer 2010. Page 35 and 39. Transparency International. December 2010

Categories
Economics Politics & government Society

[2285] Of why is bribery wrong?

Bribery is wrong. That is a given. Yet surprisingly, I am struggling to explain why it is wrong.

The best I can come up with without referring to other sources is that bribery undermines a system of rules and it gives those involved in the transaction unfair advantage against those who adhere to the rules.

This casts too wide a net however, hence an imperfect reasoning. Not all rules are good and bad rules should be broken. Without looking into what separates the good rules from the bad, the breaking of good rules is a necessary condition in making bribery wrong but it is not a sufficient condition. The determination of wrongness depends on the kind of rules being broken.

Unfairness is also only a necessary condition but the concern for unfairness is only secondary because it arises from the breaking of rules. If a rule is broken, then it is immediately unfair because there are those who follow the rules, with an exception that I will go into below near the end of this entry.

The collective necessary conditions can be construed as the sufficient condition.

Is there any other sufficient condition?

I can at least define a minimum why bribery is wrong, which I propose as another sufficient condition. This goes back to the rationale of establishment of a third party or the state to protect individual rights. If a person bribes the authority to erode the rights of others to the briber’s benefit, then the briber has committed a wrong. When the rules involve individual rights, then the breaking of these specific rules becomes the sufficient condition for bribery to be wrong.

This minimum or sufficient condition is highly unsatisfactory however. Bribery can be wrong even when it does not involve the protection of individual rights. Consider a person who wants a document be kept confidential and there is a company offering safekeeping service, much like a bank. The person engages the company. And then, a third party becomes interested in the document and bribes the company in order to access the document. Quite clearly, a wrong has been committed. Or, maybe the wrong is not due to bribery but due to a breach of trust? I do not know. It requires more thinking.

In any case, if the idea that bribery is wrong is dependent on the idea of rule-breaking, then what if there is no rule? Would bribery be wrong under that situation? Under this situation, bribery ceases to be a concern anymore because the idea of bribery ceases to exist. Any action that can be construed as bribery under rule-based environment suddenly becomes just another mundane transaction in the marketplace under no-rule environment. Bribery simply becomes a purchase of service.

Now comes to the original question that piqued my interest in the idea of bribery in the first place, that subsequently made me to question my basic understanding of why bribery is wrong. What if there are rules but everybody breaks it? The Daily Chart blog at The Economist has a chart reproducing the findings on corruption from Transparency International.[1]

It shows that in Liberia, nearly 90% member of the public had bribed an official. Nearly ninety percent is nearly everybody. I am highlighting this because if everybody does it, it effectively takes the necessary condition of fairness out of the equation. Since nobody follows the rules, then the person who engages in bribery is not being unfair to anybody. Without the fulfilment of the necessary condition of unfairness, does bribery cease to become a wrong?

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

[1] — ONE in four people paid a bribe during the past year, according to the latest Global Corruption Barometer, which is published annually by Transparency International, an anti-corruption campaign group… Among the countries surveyed, this kind of everyday corruption was most prevalent in Liberia. Britain was the cleanest. [Something for your troubles. Daily Chart. December 9 2010]

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

p/s — I have found two very good short pieces by Richard Posner on corruption in general. They are:

  1. Economics of Corruption
  2. Corruption

I especially like Posner’s distinction between corruption in the public and private spheres. In retrospect, this blog post of mine involves bribery in the public sphere, i.e. public institutions.