May 10th, 2016

Keperibadian Wan Khair-il dikenang

ALLAHYARHAM Datuk Wan Mohammad Khair-il Anuar Wan Ahmad, 57, yang terkorban dalam nahas helikopter di Sarawak dikenali sebagai seorang yang memiliki keperibadian mulia, penyabar dan penyayang.

Sifat mulia itu menjadi amalan beliau dalam pergaulan sesama kenalan, bersama masyarakat bahkan dalam bidang politik sekalipun, sehinggakan Allahyarham dikagumi kerana tidak mengamalkan politik keras atau lantang mengutuk pihak lawan.



Beliau amat meminati bidang politik sehingga bergelar Ahli Dewan Undangan Negeri (ADUN) Chan­dan sebelum menjadi Ahli Parlimen Kuala Kangsar dalam Pilihan Raya Umum (PRU) yang lalu.

Ini diakui oleh ibunya, Rahmah Abdullah, 76, sehingga tiada siapa yang mampu menghalangnya.

“Dia sememangnya seorang yang amat berminat dengan politik selain bersifat penyabar dan penyayang. Sebagai ibu saya kagum dengan sifatnya yang tidak mudah marah dan tidak suka mengata orang,” katanya.

Sifat Allahyarham yang tidak pernah mengeluh, mudah mesra dan amanah amat disenangi penduduk di Kuala Kangsar.

Jasa dan sumbangan beliau akan terus diingati khususnya da­lam memberi sumbangan kepada pembangunan pendidikan agama sehingga menjadi arkitek yang me­reka bentuk bangunan Madrasah Idrisiah di Kuala Kangsar.

Allahyarham aktif dalam memastikan pusat pendidikan Islam itu te­rus berkembang malah beliau pernah mengajar di madrasah tersebut.



GAMBAR album Wan Mohammad Khair-il Anuar Wan Ahmad bersama isteri, Datin Mastura Yazid serta anak-anaknya. UTUSAN/ZULKARNAIN MOHD. SAIDIN

Malah menerusi Lembaga Keba­jikan Perempuan Islam Malay­sia (LKPIM) Kuala Kangsar, Allahyarham banyak membantu persatuan itu dalam membela kebajikan golong­an miskin di Kuala Kangsar.

Menyingkap latar belakang bidang pendidikan, beliau mendapat pendidikan awal di Sekolah Rendah Clifford, Kuala Kangsar sebelum melanjutkan pelajaran ke Sekolah Mene­ngah Anderson, Ipoh sete­rusnya ke Sekolah Menengah Sungai Petani, Kedah.

Dari 1980 hingga 1896, beliau melanjutkan pengajian peringkat ijazah ke luar negara di Kingston University, London.

Beliau berpengalaman selama 23 tahun dalam bidang arkitek, pe­ng­urusan projek, pembinaan ba­ngun­an dan hartanah serta mempunyai syarikat arkiteknya sendiri iaitu W&W Architects yang berpejabat di Kuala Lumpur dan Kuala Terengganu.

Mendirikan rumah tangga de­ngan Datin Mastura Mohd. Yazid, pasangan itu dikurniakan empat anak lelaki berusia antara 19 dan 26 tahun.

Allahyarham memenangi kerusi Parlimen Kuala Kangsar dalam PRU-13 dengan majoriti 1,082 undi, menga­lahkan calon Pas, Khalil Idham Lim Abdullah dan calon bebas, Kamilia Ibrahim.



ALLAHYARHAM Wan Mohammad Khair-il Anuar Wan Ahmad (kanan) beramah mesra dengan kakitangan Lembaga Minyak Sawit Malaysia (MPOB) dalam majlis berbuka puasa di Wisma Sawit, Bangi, Selangor pada Julai 2015. MPOB.GOV.MY

Perjalanannya dalam karier politik bermula apabila dipilih sebagai Timbalan Ketua UMNO Bahagian Kuala Kangsar pada 2004.

Beliau pernah menjadi Ahli Dewan Undangan Ne­geri (ADUN) Chandan selama sepenggal dari 2008 hingga 2013, sebelum memenangi kerusi Parlimen Kuala Kangsar.

Beliau dipilih sebagai Ketua UMNO Bahagian Kuala Kangsar pada 2013 dan kini adalah Pengerusi Lembaga Minyak Sawit Malaysia (MPOB)

Pemergian beliau amat dirasai terutamanya oleh masyarakat di Kuala Kangsar lantaran hubungan mesra yang panjang kerana menge­nalinya sejak sekian lama.

Ketua Kampung Bukit Chandan, Ibrahim Nokman Khusairi yang sudah mengenali Allahyarham sejak kecil amat kagum dengan sifat pemurah Allahyarham.

“Kita kenal Allahyarham de­ngan panggilan Anjang sewaktu kecil dan seorang yang pemurah. Dia banyak membantu dalam program-program pembangunan kampung serta kebajikan rakyat tak kira orang itu daripada parti politik mana,” katanya.

Bagi rakan lama Allahyarham, Ba­diuzaman Mohd. Hashim, 66, Wan Mohammad Khair-il yang di­kenalinya ialah seorang sahabat yang lemah-lembut dan tidak tahu menyakiti hati sesiapa.

Seorang penduduk Kampung Talang Masjid, Nor Rasbi Din, 72, pula menganggap Allahyarham seperti anak angkatnya.

“Saya sudah mengenalinya se­­jak kecil lagi. Orangnya tetap baik. Kalau jumpa, pasti dia akan gosok bahu makcik,” katanya.


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What’s wrong with Marxism? In defence of the communist bogeyman

What’s wrong with Marxism?

MAY 9 — A Malaysian group had planned to organise a seminar on Marxism. This was to take place last March in Petaling Jaya but was eventually cancelled. The authorities claimed that it was an illegal event and that it would jeopardise public safety. What was clearly displayed by certain sections in Malaysian society is an element of what I would call Marxophobia. This refers to the unreasonable fear of Marx’s ideas, which in reality pose no danger to our society. In fact, one could argue that there are important ideas in the thought of Karl Marx that can help our society progress.

Let us take May Day as an example. May Day is celebrated in Malaysia. It is a public holiday. Why do we celebrate it? It has something to do with Marx. Marx who was born on May 5, 1818 in the German city of Trier, actually wrote very little about communism. Most of his research and writings dealt with the problems of capitalist economic system. Both his writings and activism eventually lead to the strengthening of the labour movement in Europe and elsewhere in the nineteenth century. The proclamation of May 1 as Labour Day has a great deal to do with Marx’s efforts.

Among social scientists all over the world as well as lay people, Marx is famous for his three-volume study, Das Kapital (Capital). No leading university anywhere in the world would dispense with the teaching of Marx’s theories on capitalism. Marx is seen to be a founder of the modern discipline of sociology. He was above all a theorist of capitalist society. Most of his writings seek to understand the genesis, nature and consequences of the capitalist mode of production. Capitalism can be defined as a system in which workers sell their labour to the owners of capital, the capitalists. Marx believed that this resulted in a relationship of exploitation between those who owned capital and those who did not. By exploitation Marx means that the worker does not get back in the form of a wage the full value of what she puts into the production process.

A major issue that was brought up by Marx and others who criticised the capitalist system was the length of the working day. The wages that are determined by the labour market are such that number of hours that a worker works creates economic value that exceeds the wages that the capitalist pays to the worker. This excess value is known as the surplus value. The surplus value is created by the worker but is appropriated by the capitalist and is what enables the capitalist to make profits. It is this very appropriation of surplus value that is defined as exploitation by Marx. Exploitation arises from the differential between the wage paid to workers and the actual value that workers put into what they produce.

Marx also spoke of the alienation that people experience in capitalist societies. Technological progress results in workers becoming more specialised and interdependent. The specialised, routine and even dull nature of work in modern, industrialised societies does not allow people to develop their full potential as creative and sensuous human beings. In other words, they become alienated from human qualities and from one another. They relate more to the machine or computer than to fellow human beings.

Exploitation and alienation are two major pathologies of modern capitalist societies. Marx’s own view was that these conditions would eventually result in the members of this class becoming conscious of their situation. They would come to understand the working of the capitalist system. They would understand their role in the creation of value, how wages were determined, and that they were being exploited. It is this consciousness of the workings of the system of capitalism and their role in it that Marx referred to as class consciousness.

Marx wrongly believed that capitalism would soon give way to a more equitable system, socialism. While history proved him to be wrong, Marx did have a great influence on capitalist societies. Many changes that capitalism went through were due to the pressure mounted by Marxists and the working class movement that was influenced by Marx’s ideas. But Marx was no armchair theoretician. While he wrote very theoretical and abstract works about capitalism, he was also an active participant in the working class movement. He played a crucial role in the founding of the International Workingmen’s Association, also known as the First International. Established in 1864 in London, Marx drew up its statutes and composed the “Inaugural Address”.

Marx can also be said to be the inspiration behind the idea of May Day or International Workers’ Day or Labour Day. This day, celebrated on May 1 in Malaysia and around the world, recognises the plight and exploitation of the working class, a matter theorised by Marx. The day is meant to be a day of celebration of the working class. May 1 was originally the date of a European pagan holiday. The Second International, the successor to the First International that was founded by Marx, chose May 1 as the date for International Workers’ Day to commemorate the Haymarket demonstrations in Chicago that took place on May 4,1886, in which some workers were killed by police. During the founding of the Second International in 1889, it selected May 1 as the day of commemoration of the struggle of the working class.

Although Marx’s central concern was with the exploitation of the working class, his understanding of capitalism can be creatively extended to the critique of corrupt government. In many developing societies, the regimes are in reality kleptocracies. “Kleptocracy” is derived from the words “klepto” (to steal) and “cracy” (rule). It literally refers to rule by theft. Some governments are dominated by kleptocratic politicians and officials. They abuse their office and power in order to amass a great deal of wealth. Such wealth is not merely acquired for supplementing their income but can be considered as part of the process of the accumulation of capital.

Capital is one of the factors of production, the other three being land, labour, and entrepreneurship. All four factors of production are inputs that go into the process of production. It goes without saying that capital is the dominant factor of production in modern capitalist societies. In economies dominated by kleptocracts, however, capital has illegal sources. Corruption practices such as bribery, extortion and nepotism, may be so widespread that they constitute a major means of capital accumulation. Two Sudanese scholars, El-Wathig Kameir and Ibrahim Kursany, writing more than thirty years ago, had recognised such a role of corruption in the Sudanese economy, and declared corruption to be the fifth factor of production (“Corruption as a ‘Fifth’ Factor of Production in the Sudan”, The Scandinavian Institute of African Studies, Uppsala 1985).

Apart from Marx having got certain things about the progress of capitalism wrong, Marx was not the evil theorist and ideologue of the horrors of communism that was witnessed in the Soviet Union, China or Cambodia. Only the ignorant fear the teachings of Marx. To teach Marx is not to preach communism but critique capitalism.

In defence of the communist bogeyman

MARCH 4 — There was a sudden reappearance of Marxism in Malaysian news last week when our dear IGP vowed that he would block any attempt to spread its “teachings” in the country.

This was in reference to a course on the subject at Gerakbudaya. So why is communism still seen as such a bogeyman?

Like any Malaysian pupil of that era, I was told of our communist nemesis very early on in school. Our brave soldiers were in the jungles weeding out these communists and had won the battle by the time I entered Form One back in 1989.

The communists had surrendered and it was a celebrated victory. The film Bukit Kepong with his ensemble cast played on TV and writing about it just now made me realise the racialised treatment of the film. One particular race was typified as the good guys and one race, the bad. There was not even a small attempt at political correctness.

In my young adulthood, I found myself working near a Marxist bookshop and I was curious enough to enter. To my surprise, I found that Marxism was not just about Marx himself but also included a plethora of other thinkers.

Together, they formed the Marxist tradition. Marxism had begun in 19th century Europe as a natural evolution to the socialist ideas which had been brewing up to that point. Karl Marx himself had a tremendous following in London. He even died here and was buried in Highgate.

This piqued my curiosity a great deal. Why were Malaysian pupils not told these important details in our Sejarah lessons? As I recall, the lessons offered a cursory look at Marxism as an emerging ideology in Europe. Communism, whose theories were based on Marxism, had taken over Russia and China.

A more contemporary lesson was about how the Cold War had the US capitalists (champions of freedom, as they styled themselves) fighting the “Reds” in Korea, Vietnam and Cambodia.

We were not told of the motivating forces behind Marxism, namely the need for social justice. Nor were we told of the evolution in Socialism ideology, how Marxism mutated into Leninism, Trotskyism and ultimately, Stalinism.

Mao’s version and Pol Pot’s were more distant cousins. This is something which British socialists are very indignant about. They refuse to acknowledge violent manifestations of Marxism as authentic.

Ironically, Muslims of today face a similar problem when Islamphobes lump them in the same basket as the so-called Islamic State. If there are many versions and misrepresentations of Islam, why can’t there be the same with Marxism?

A few years ago, a quarter of a century after the surrender of Malaysian Communist insurgents, I was surprised to find Malaysian socialists popping up all over Facebook.

Unlike what the Umno-racists and their supporters tell you, these socialists did include Malays. Not only included but were driven by Malays as well!

This flew in the face of the racist stereotype that Malaysian communism is a Chinese thing brought down from the People’s Republic of China. I made it a point to speak to these activists and contrary to what the authorities would have us believe, they are not terrorists. Rather, they are asking some very pertinent questions about social justice.

This is exactly how socialism emerged in Europe. When people started questioning the status quo and asking why their lives are not more fruitful.

At the time, the royal houses of Europe were living in opulence off the backs of the people and on top of that, conducting protracted wars. At the same time, the Industrial Revolution had workers living robotic, alienating lives.

Socialism was simply their solution to overturn that status quo and achieve more fulfilling lives. There is nothing morally wrong about that. The situation has not changed much in Malaysia today either.

Umno elites with their cronyism and shadowy activities have made it difficult for the rakyat to trust them anymore. Instead, the rakyat is faced with tighter squeezes on their already narrow budgets so I am not surprised that people are looking for alternatives.

The IGP may be able to stop the classes but I doubt he will be able to stop the momentum of the rakyat’s growing dissent.

Farouk A. Peru Malaymail Opinion Friday March 4, 2016 07:54 AM GMT+8

Dear capitalist leader … PSM says Marxism course blocked by cops, told to use universities

Dear capitalist leader

MARCH 7 — Let me get straight to the point and tell you how upset I am that you have banned the Marxist course organised by Parti Sosialis Malaysia (PSM). I know you mean well, but if you wish to ban something, ban Lady Gaga, ban seafood, ban Star Wars for all I care. But, for the love of maintaining appearances, you must never ban a seminar centreed around a major world thinker (no matter how dead he is!)

Let me explain.

If you ban, say, a Madonna concert, at worst your opponents will label you a religious conservative. But, I tell you, there is no risk of anything major happening.

See what happened in Singapore. People ranted over how bigoted the Church is, people fuss about their freedom to watch sexed-up dancers dripping on stage but at the end of the day? Nothing “big” can happen.

Or, if you ban some chocolate because, oh, they mixed something questionable in with the nuts, it may create some sparks but not much else. Nobody cares. C’mon, we’ve got a billion brands of controversial and unhealthy foods — nobody’s life is going to suffer or be exalted just because of a few brown bars.

In both cases, no “real change” can happen.

The example of Russia

What do I mean by “real change”?

Well, take the February revolution in Russia in 1917. It was “serious”, wasn’t it? What were its key causes? A painting? A group of people dancing strangely in the streets? Heck, no. It was a bleedin’ bread shortage. That and the Tsar living a 10-star lifestyle while the rest of the people could barely afford 1 honey-star to eat.

This is why, however badly you mess up the economy, never let there be a lack of nasi lemak. And those fancy cars motorcading through traffic plus the big parties your team always throw? Tone it down if you want to survive.

Moving on with the Russia example, what happened at the October Revolution (of the same year)? Two main things. 1) A messed-up temp government and 2) Vlad Lenin kicking up a storm. Both necessary ingredients to the most famous revolution of the previous century. And which kinds of ideas inspired Lenin?

Exactly. Precisely those kind which PSM wants to discuss. Most importantly, was Lenin encouraged by the authorities to study Marxism or was he, uh,banned? Yes. Correct.

Banning Marxism makes it stronger

Banning Marxism in Malaysia would be akin to China (or Russia or whatever) trying to ban religion — it only fans the flames.

You see, people are always seeking to get a “grip” on the world. They’re always seeking new ideas. Hence, trying to stamp out this drive to learn will be like trying to tell a young adult NOT to think about sex. You’ll only succeed in making him/her hornier than ever.

So what should you do with Marxism?

Remember this principle: If you want to reap indifference, sow confusion. If you want the rakyat to ignore an issue, simply present multiple perspectives on respectable platforms. This way you’ll create discussion (which gives that “air” of intelligence and credibility) but destroy mass conviction (which is your Kryptonite).

So let people go for the Marxist course. Lift the ban. Let people attend. Let them “ask hard questions.” Let them take their selfies. Don’t worry. Less than a few hours (or minutes) after the course, the participants will be sufficiently distracted by their Facebook feed and whatever football match is on.

Only thus can you stand a chance of snuffing out the true impact of Marx. You may think this is a small matter, but trust me it’s potentially huge. Our favourite bogeyman, Communism, simply isn’t what it used to be.

Today’s Marxism

See the OCCUPY movements of a coupla years ago? They weren’t exactly “Communist” or “Marxist” but Karl would’ve been proud (sorta).

For once, a class-based protest was in force, making the rich very uncomfortable. Most importantly, it made the middle-classes shifty, too.

This is critical because the middle-class is that “non-class” which society uses to insulate itself from the truth of Marx’s class analysis.

On one hand, middle-class folks are not poor. On the other hand, they cannot identify fully with the rich. Yet, on another hand (have you been counting hands?), they distance themselves from the poor. Far from being “proof” that there is no more class-war, the middle-class in fact embodies the anxiety felt by society regarding class.

Can you see, therefore, that the middle-class is a class struggle in itself? So when this class starts to worry about a movement (like OCCUPY), it shows that the truth of Marxism is emerging.

So whatever you do with the word “Communism”, be careful to avoid linking it to “inequality”, “poverty”, “greedy businessmen”, (or even Hindraf) and so on. Make sure you use connotations like “terrorist”, “genocide”, “mass hunger”, “Mao” — you get the idea.

To maintain control of people, we must control how they think. And you can never control people today by banning anything, especially ideas.

Paradoxically, the worst way to control how people think is to tell them they cannot think a certain way.

The bottom line : Be careful of today’s breed of Marxists (who, honestly, would prefer not to be called “Communists”). Their main weapon is not violence, it’s vision.

They will try to overthrow governments not by armed struggle, but by struggling for a more direct democracy than what regimes like ours have put in place.

By so doing, they will inspire people to re-imagine a more authentic form of democracy, much different from the kind inseparable from business concerns that we have been pushing.

These new Marxists will capture people’s hearts not by asking them to blindly follow a leader, but to follow their own desires for self-governance (are we not relieved that even the Opposition has failed to implement local elections?).

They also tend to target the poorest or the poor — the least of the least — thus swelling their numbers further. Worse, they’re actually suspicious of profit and money. When activists can no longer be bought off, this is dangerous.

You have been warned. While I expect you to maintain power, we can no longer expect it to be easy. Take stronger measures now!

Keep the flames of enterprise and commerce burning (or, put simply, keep people greedy for more and more), and you will stay in power! Bind the people to what will feed the system!

This way the country, for all time, will remain ours.


PSM says Marxism course blocked by cops, told to use universities

KUALA LUMPUR, March 18 — The organiser of a seminar on Marxism has been informed by authorities that the event will not be permitted to take place and that police will conduct roadblocks to prevent the public from attending.

Parti Sosialis Malaysia (PSM) central committee member S. Arutchelvan said the police also advised them to conduct such events in universities in the future.


Police have advised Parti Sosialis Malaysia that if in the future they wish to conduct Marxism courses, to do so in universities. File picture shows the statue of German philosopher Karl Marx at the Corvinus University in Budapest. — AFP pic

“ACP Zaini Che Din informed the PSM representatives that the police do not allow the Marxism course which will be held on March 20, 2016, to maintain public safety.

“The police will also block the roads to the programme’s location,” he said in a statement.

Arutchelvan added that there was no official document conveying the police’s decision, but that he was told that they were acting under Section 105 of the Penal Code.

Section 105 of the Criminal Procedure Code allows for an arrest to prevent “seizable offences”, although it is unclear how this relates to the event.

Arul said the move was a violation of the rights to free speech, thought and freedom of assembly, and that PSM will also consider legal action against the police for claiming that the course would promote communism.

Previously, Inspector-General of Police Tan Sri Khalid Abu Bakar vowed stern action against anyone who takes part in the March 20 Marxism course, whether it is the organiser or participant.

Marxism is the socioeconomic theory based on the teachings of German philosophers Karl Marx and Friedrich Engels, but is often conflated with the Marxism-Leninism political philosophy that is often tied to communist regimes.

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Wrong use of words changes their meanings , Use it or lose it

Use it or lose it

WE see the exhortations of so many Malaysians in the media promoting the English language. “Words, words, words”, as Shakespeare’s Hamlet would say.

We are all aware that English is the official language of air transport and shipping, the pioneer language of science, technology, computers and commerce as well as the top medium of education, publishing and international negotiation.

As our economy develops, it is clearly a big plus point to learn international languages such as English, and to maintain Bahasa Malaysia and other ethnic languages.

Such linguistic abilities will be critical to preserving diversity and economic-cum-cultural advancement. We are also aware that the quality of English is deteriorating, yet we seem powerless to prevent its slide.

What must we do to reverse it? In this respect, we must take the cue from two outstanding sons of Malaysia: the sultan of Johor and the chief minister of Sarawak.

The sultan has a unique relationship with his subjects and he minced no words when he declared that we should emulate prosperous Singapore and make English the medium of instruction in our schools.

Tan Sri Adenan Satem may seem self-effacing and mild mannered, but behind that veneer is a man with an indomitable will and vision.

He said that the “Chinese brothers and sisters in Sarawak are not pendatang and that they are just as Malaysian — and loyal — as anyone else”.

He had the courage to make English the second official language of the state, stating he being “realistic” and that “as long as we are on Earth, we must learn and master English”.

Pointedly, he added: “Even those living in Mongolia learn English.” We can bring from foreign countries the best English teachers and pay them handsomely to tutor our students, but it would be to no avail.

The principle underlying mastering the language is “use it or lose it”. If English were made the second official language, its mere usage in official correspondence would make all citizens proficient in it.


Dr A. Soorian, Seremban, Negri Sembilan NST Home News Opinion You Write 10 MAY 2016 @ 11:00 AM

Wrong use of words changes their meanings

MANY Malaysians are butchering the English language. Many times, the meanings and the grammar of some words are ignored totally.

Often, English words are wrongly spelt and this was seen on some banners and posters posted by candidates in the recent Sarawak election.

Malaysians, especially those in broadcasting and journalism (Malay section), are fond of changing the meanings of English words when they are used as “Malay words”.

Here are some other examples:

Jury (juri) — a panel of the jury: a group of people who listen to the facts of a case in a court and decide whether or not somebody is guilty of the crime. Juror: a member of the jury.

Jury (2) — A group of people who decide on the winner of a competition.

Judge (hakim) — a person who decides who has won a competition.

When we watch talent or reality shows produced in the United States or the United Kingdom, such as The Voice, America Has Talent and American Idol, for example, the group of people who listen and watch the contestants and who decide on the winner are “judges”.

Here, in reality shows such as Kilauan Emas, Raja Lawak Mega and Akademi Fantasia, for example, we have “juries”. We also have “juri professional” (professional juries).

The question is: “Aren’t juries all professionals who are nominated from amongst the professionals in a particular industry?”

Preference should be to use hakim (judge) and not juri (jury) to make it consistent with the meaning of the word and the duties of those people who judge the contestants.

MCs announce, “Let the judges decide” and never, “Let the juries decide”.

Another word is symbol (simbol), a noun meaning a person, object, event or etc that represents a more general quality or situation.

When used in Malay, the sentence we normally see is: “Warna merah, biru dan kuning digunakan sebagai simbolik negara kita”.

The original word “symbol” is a noun but somehow, in Malay, the adjective “symbolic” is used.

Here are some examples of headlines from a Bahasa Malaysia newspaper all using simbolik (symbolic), an adjective, in a sentence as follows:

“Simbolik batal pantang tanah” (symbol for land taboo).

“Pesawat Jepun simbolik hubungan JSDF, TUDM” (Japanese aircraft used as a symbol for JSDF, TUDM relationship).

“Periuk, sudip simbolik bantah harga barang naik” (Pots, used as a symbol to protest against price rise of consumables)

Simbolik (symbolic) is an adjective; therefore, all the sentences above in Malay are the wrong uses of the word “symbol” (noun).

Using “to” (hingga) instead of “and” (dan) with “between” (di antara) is common in Malay speech or written sentences in Malay.

As an example, we see or hear, “Di antara Kuala Lumpur hingga ke Ipoh” instead of “Di antara Kuala Lumpur dan Ipoh” or “Di antara pagi hingga ke petang” and not, “Di antara pagi dan petang”..

However, when it comes to indicate “time”, the prefix “di” is not as in “… antara jam satu tengahari dan dua petang”.

“Myth” is translated as “mitos”, which sounds more like “mythology”.

Mitos Peribumi Malas by Syed Hussein Alatas is one example. It should be, Pribumi malas adalah satu pendapat yang tidak betul. So, the use of “mitos” in Malay to mean “a fallacy” or “something that is not true” is wrong.

Here is what the dictionary says about the word “myth”.

Myth (1) meaning: a story from ancient times, especially one that was told to explain natural events or to describe the early history of a people;

Myth (2) meaning: something that many people believe but that does not exist or is false (a fallacy).

This version of “myth” should be translated to Malay as pembohongan or penipuan, karut, pendapat yang tidak betul or kepercayaan yang tidak pernah berlaku.

Words related to “myth”.

Mythic: somebody/something (sb/sth) that has become very famous, like sb/sth in a myth (legendary); that does not exist or is not true (fictitious).

Mythical: existing only in ancient myths.

Mythological: connected to ancient myths.

Mythology: something that many people believe but that does not exist or is false.

Mythos (noun, plural mythoi [mith-oi, mahy-thoi): the underlying system of beliefs, especially those dealing with supernatural forces, characteristic of a particular cultural group.

Myth (noun): a traditional or legendary story, usually concerning some being or hero or event, with or without a determinable basis of fact or a natural explanation, especially one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature.

Mythology (noun, plural mythologies): a body of myths, as that of a particular people or that relating to a particular person (Greek mythology).

Another common mistake is the wrong use of “protocol” when “etiquette” is meant.

Just because local comedians used protokol to describe the arrangement of plates, forks, knives and spoons for a formal dinner and the procedure to use those cutlery (the term should be “etiquette”), others also follow.

“Protocol” is used when referring to dignitaries such as kings, presidents and prime ministers, and making seating arrangements and forms of address.


Hussaini Abdul Karim, Shah Alam, Selangor NST Home News Opinion You Write 10 MAY 2016 @ 11:01 AM