The Karyawan — April 2023 Issue

Budget 2023: A Missed Opportunity

EDITORIAL BOARD

SUPERVISING EDITOR

Dr Md Badrun Nafis Saion

EDITOR

Mohksin Rashid

FROM THE EDITOR’S DESK

COVER STORY

Budget 2023: A Missed Opportunity

by Wan Nur Syafiqa Syed Yusoff

Structures, Objective Fictions and Positive Individualism –From Surviving to Thriving

by Faris Ridzuan

Physical Discipline: Does Child Disciplining Have to Hurt?

by Nabilah Mohammad

At Death’s Door: Reflecting on Palliative Care in Singapore

by Reza Idani Zainal Abidin

Rethinking the Concept of Functioning Socio-Religious Spaces

by Ahmad Ubaidillah Mohamed Khair

Balancing Life and Work: Supporting an Inclusive Workplace Culture in Singapore

by Tasha Enright

Leaders: From Hero to Zero

by Dr Muhammad Haniff Hassan

A Minority Within a Minority with Suryani Omar

by Nur Diyana Jalil

33

Book Review: Faith, Authority, and the Malays: The Ulama in Contemporary Singapore

by Ahalla Tsauro

EDITORIAL TEAM

Ahmad Ubaidillah Mohamed Khair

Nailul Farah Mohd Masbur

Nur Diyana Jalil

Ruzaidah Md Rasid

Winda Guntor

We welcome letters, comments and suggestions on the issues that appear in the magazine. Please address your correspondence to:

Editor, The Karyawan

AMP Singapore

1 Pasir Ris Drive 4

#05-11

Singapore 519457

T +65 6416 3966

E corporate@amp.org.sg

The Karyawan is a publication of AMP Singapore. It is published in association with our research subsidiary, the Centre for Research on Islamic and Malay Affairs.

The views expressed by the authors do not necessarily reflect those of AMP and its subsidiaries nor its directors and The Karyawan editorial board.

© AMP Singapore. 2023. All rights reserved. Permission is required for reproduction.

ERRATA

In the January 2023 issue of The Karyawan, there was an error in the 2021 figure of Chart 1 on Page 3. There should be 4 icons representing the 20-64 year old residents to depict the 4.0 ratio instead of 5 icons.

In the same issue, on Page 15, it was stated: With the launch of the National Seniors Academy in 2016, learning opportunities for seniors had taken a monumental leap forward with all the Institutes of Higher Learning in the country opening their doors to elders.

It should have been National Silver Academy in 2015

We apologise for the errors and have corrected the online version of the articles.

FROM THE EDITOR’S DESK

The Singapore Budget 2023, delivered by DPM Lawrence Wong in February, outlines the government's plans for the country's economic and social development over the next year. As a small and open economy, Singapore is particularly vulnerable to global economic trends and geopolitical risks. As such, the Budget serves as an important tool for the government to manage the risks and challenges facing the country, while also seizing new opportunities for growth and prosperity.

At the heart of the Budget is the government's commitment to strengthen the resilience of Singapore's economy and society. This includes investing in infrastructure, promoting innovation and entrepreneurship, and building a skilled and adaptable workforce. It also includes various measures to support individuals and families such as increasing healthcare subsidies and providing more support for caregiving responsibilities. Additionally, the Budget also places a strong emphasis on sustainability, with measures to promote green growth, address climate change, and build a more resilient and sustainable society.

In her commentary on the Budget on Page 11, research analyst Wan Nur Syafiqa Syed Yusoff opined that while many would benefit from the measures announced, more could have also been done for certain segments of society to redress the inequality in Singapore.

As the year continues to unfold, it will be interesting to see how the government's plans and measures are received and how they impact the country's economy, society, and overall well-being.

DR MD BADRUN NAFIS SAION SUPERVISING EDITOR

STRUCTURES, OBJECTIVE FICTIONS AND POSITIVE INDIVIDUALISM –FROM SURVIVING TO THRIVING

BY FARIS RIDZUAN

MENTAL HEALTH ISSUES: OUR STATUS QUO

There has been a lot of traction around mental health and mental illness recently with the rising rates of mental illness and mental health issues around the world and in Singapore. The World Health Organization (WHO) has released a special initiative1 and report2 , which stated that depression and anxiety increased by 25 percent in the COVID-19 pandemic’s first year. This means that those living with a mental disorder now amount to 1 billion people worldwide. Aggravating the issue, a WHO spokesperson mentioned, “What’s more, mental health services have been severely disrupted in recent years, and the treatment gap for mental health conditions has widened” 3 in a global situation where 1 in 8 of us live with a mental health condition.

In Singapore, an Institute of Mental Health (IMH) study points to likely increase in mental health issues in Singapore amid COVID-194 . According to the Singapore Youth Epidemiology and Resilience Study involving 3,336 young people aged 11 to 18 here, about 1 in 3 of these young people in Singapore has mental health symptoms5 In our generally youth-centric and -biased world where youth is given an unjust prime, we need to pay attention to our Singapore's ageing population, where depression strikes about six percent of the elderly population aged 65 and above6 , with a prevalence of other mental health issues. There is, of course, the broad middle of the demographic age group, in a time where Singapore’s old-age dependency ratio has increased from 13.5 percent to 23.4 percent7

Of course, we need to correct the growing metaphor of the Silver Tsunami that suggests how an ageing population looms

to impede the potential, well-being and even growth of our whole society. In Malay, we call our elderly ‘warga emas’ or the golden members of our society, indicating how valuable this population is. Instead of the Silver Tsunami, we could speak of metaphors such as ‘Hujan Emas di Singapura’ or the Golden Rain in Singapore – conveying the potential wisdom, love and compassion that our more elderly population brings.

There is the broad middle, who are often positioned as the ones on whom the young and old are dependent upon. World Economics reported Singapore’s age dependency ratio for the dependent population as 64.6 percent in 20198 . This is higher than the global average of 40.1 percent. A higher ratio indicates more financial stress on working people and possible political instability. This indication of stress and instability, which could contribute to mental health issues, is often cited as rooted in the structural and systemic issues and our political economy.

FROM INDIVIDUALISING MENTAL ILLNESS TO STRUCTURES AND SYSTEMS

Much has been written about the fact that structures contribute to mental health issues. It is rather prevalent in the global dominant discourse that it is imperative for us to have concerted efforts in “tackling social inequalities to reduce mental health problems”9. This is alongside WHO galvanising the world towards “promoting mental health and well-being to reduce inequality and achieve universal health coverage”10 , and other reports stating unequivocally that some groups of people have far poorer mental health than others, often reflecting social disadvantage11 .

Actors in Singapore are also knee-deep into the structural and systemic issues. The discourse that we should not individualise mental illness, disorders or mental health issues has started to gain more traction. CNA reported that there are calls for a societal movement to move away from individualised mental illness or problems removed from the systems and structures they are embedded in towards structural-historical trauma. The movement calls for focus on the social determinants of mental health12 ; while a number of academic publications have indicated a link between inequality and mental health13 . Even in the realm of genetic research, where there had been a tendency to debate about nature versus nurture, and the perils of genetic determinism, the growing field of epigenetics emphasises the importance of both nature and nurture affecting mental health. Epigenetics studies are the link between genes and environment through epigenetic mechanisms, which determines that individual’s vulnerability to psychiatric syndromes over a lifetime14 , leading to more plausibilities of multidisciplinary and interdisciplinary research, both addressing upstream and downstream research into the epigenetic basis of mental illness.

Non-governmental organisations and other civil society bodies such as AMP Singapore, as well as social service agencies such as family service centres, have also chimed in to the concerted efforts. During the AMP 4th National Convention in 2022, its Youth Panel had discussed, diagnosed, and co-created solutions to address this concern. I had also published an article on the social determinants of health rooted in the political economy, and contextualised it to both Singapore and the Malay/Muslim community15

1 World Health Organization. Special initiative for mental health (2019–2023). 2019, May 2. Available at: https://www.who.int/publications-detail-redirect/special-initiative-for-mental-health-(2019-2023)

2 World Health Organization. World Mental Health Report: Transforming Mental Health for All. 2022, June 16. Available at: https://www.who.int/publications-detail-redirect/9789240049338

3 Schwaller, F. Global mental health issues on the rise. Deutsche Welle. 2022, October 10. Available at: https://www.dw.com/en/mental-health-issues-like-depression-and-anxiety-on-the-rise-globally/a-63371304

4 Goh, T. IMH study points to likely increase in mental health issues in S'pore amid Covid-19. The Straits Times. 2021, August 24. Available at: https://www.straitstimes.com/singapore/health/imh-study-points-to-likely-increase-in-mental-health-issues-in-spore-amid-covid-19

5 Ang, Q. About 1 in 3 Young People in Singapore Has Mental Health Symptoms: Study. The Straits Times. 2022, May 20. Available at: https://www.straitstimes.com/singapore/about-1-in-3-youths-in-singapore-has-mental-health-symptoms-study

6 HealthXchange. Elderly Depression: Signs and Causes. Accessed on 2023, March 22 at: https://www.healthxchange.sg/seniors/ageing-concerns/elderly-depression-signs-causes

7 DUKE-NUS Medical School. A 'silver tsunami' looms. What can Singapore do about it? (Straits Times Premium). 2021, June 27. Available at: https://www.duke-nus.edu.sg/care/news-events/news/articles/articles/a-%27silver-tsunami%27-looms.-what-can-singapore-do-about-it-(straits-times-premium)

8 The total age dependency ratio is the ratio of young and elderly dependents (who are generally economically inactive, under 15 or over 64 years old), compared to the number of people of working age (15 to 64-year-olds). See: World Economics.

Singapore's Age Dependency Ratio: Total. Accessed on 2023, March 22 at: https://www.worldeconomics.com/Demographics/Age-Dependency-Ratio-Total/Singapore.aspx

9 Mental Health Foundation. Tackling Social Inequalities to Reduce Mental Health Problems. Accessed on 2023, March 22 at: https://www.mentalhealth.org.uk/explore-mental-health/publications/tackling-social-inequalities-reduce-mental-health-problems

10 World Health Organization. Promoting mental health and well-being to reduce inequality and achieve universal health coverage. 2021, October 12. Available at: https://www.afro.who.int/news/promoting-mental-health-and-well-being-reduce-inequality-and-achieve-universal-health-coverage

11 Centre for Mental Health. Mental Health Inequalities: Factsheet. 2020, November 11. Available at: https://www.centreformentalhealth.org.uk/publications/mental-health-inequalities-factsheet

12 Social determinants of health are the non-medical related factors and contributors that influence health, including mental health. See: World Health Organization. Social Determinants of Health. Accessed on 2023, March 22 at: https://www.who.int/health-topics/social-determinants-of-health

13 Subramaniam, M. Swapna, V., and Siow, A. C. Mental health in an unequal world. The Indian Journal of Medical Research, 154, No. 4. October 2021. pp. 545-547. Available at: https://doi.org/10.4103/ijmr.ijmr_2972_21

14 Nestler, E. J., et. al. Epigenetic Basis of Mental Illness. The Neuroscientist: A Review Journal Bringing Neurobiology, Neurology and Psychiatry 22, No. 5. October 2016. pp. 447–463. Available at: https://doi.org/10.1177/1073858415608147

15 Ridzuan, F. NADI KAMPUS: Usah Anggap Penyakit Mental Sebagai Masalah Individu. BERITA Mediacorp. 2022, June 11. Available at: https://berita.mediacorp.sg/nadi-kampus/nadi-kampus-usah-anggap-penyakit-mental-sebagai-masalah-individu-666441

The COVID-19 Mental Wellness Taskforce report16 by the Ministry of Health and the Institute of Mental Health in October 2020, shows that the government is committed to both raising awareness of elderly and youth mental health challenges17. These efforts received both positive and negative reception. While Forbes cited Singapore as an “international model for mental health”18 , local observers such as former Nominated Member of Parliament, Ms Anthea Ong, said that while she was initially encouraged by the news of the mental health taskforce, her “optimism has slowly faded” reasoning that “because of the transient nature of a task force, no one ministry owns it and it’s not the highest priority for the people involved since they also have their main jobs”19 As such, more can be done in our whole -of-society approach.

STRUCTURES, OBJECTIVE FICTIONS AND POSITIVE INDIVIDUALISM

While we have focused on structures such as the impact of systemic inequality on mental health, what is seldom talked about is that structures do not exist in isolation. Similar to how individuals do not exist in a vacuum, structures are also not self-generating. Usually, when I try to convey that it would be better to not place the entire fault on an individual, I use the analogy of a flower. If the flower wilts, we do not blame the flower. We look at the conditions around the flower that sustain, nourish or impede its growth and well-being. We consider the soil, the sunlight, the minerals, and so on, and even whether someone has plucked it out of its home, or violently crushed it. But perhaps, this is not entirely true.

Unlike the flower, we have a consciousness that can impact the world through our agency. We are that someone who can act to uproot the flower, or tenderly care for it. The flower, although interconnected to everything just like how we are, do not have that same potential in agency as we humans are capable of. However, our individual agency is within a set of constraints, as well as empowerments, rooted in our positions in the overall

that feed us)? This is a diagnosis of the reality of the structures we are in.

structure. Some of us might have more socio-economic advantage to convert to either services, goods or other deeds that can benefit others in distress, who are socio-economically weaker than us. Just as inequality contributes to the risk factor of an individual developing mental health issues, we might assume that it also contributes to both the quality and the quantity of someone making an impact.

However, we should not confuse ourselves by disempowering those who we might think have less resources and advantages, from making an impact, and disqualifying them from a whole-of-society's approach towards alleviating mental health issues. There is wisdom in understanding that we should not undermine the efforts of any one individual in contributing to improving our mental health, and relieving mental or emotional distress with compassion.

While the thought of structures can be overpowering and disempowering, we need to strengthen our positive

individualism. The Islamic traditions of the Malay-Indonesian world emphasises this trait of positive individualism that is captured by the great works of Taj-us Salatin, a form of advice for kings. I also have written about this positive individualism and Islamic humanism in an article during the height of the pandemic20 .

However, while we all have a part to play, it is of course the elites in our society, our leaders, who have a responsibility, with their positive individualism, and the resources and advantages they have, to create the stories that move us. These stories have power, and we humans are, by both nature and nurture, storytellers. This is what sets us apart from other living beings.

Johnston, A., et. al. call some of these powerful reality shaping stories objective fictions21 especially in our political economy, where the lines between the common-sense understandings of fact, fiction and truth are blurred and

We have to move away from just looking at all these structures and systems as being apart and independent from the stories we tell ourselves as individuals, as families, as communities and as a society. Structures and systems, objective fictions and stories, and positive individualism are a trio that exist in mutual interdependence and relate to each other in a feedback loop. We have to ask ourselves: What are the conditions that we are in if we are flowers (the earth, the sunlight, the air and the nutrients

interconnected – much like ideologies and utopianisms. Ideologies are stories that maintain the status quo, whereas utopians are stories that seek to replace the status quo with another reality. Stories have power, especially so, when told by the powerful, well-resourced and influential –namely, the elites and leaders in a given society. In our political economy, the source of these stories that might be negative for us is not clear, as they are self-generating by and within the political economy itself, and not clearly imposed by a higher authority. For example, in the historical political economy of the Malays before colonial capitalism, it is clear that certain unjust stories to justify oppression and exploitation came from Malay Sultans and their feudal class, who justify their adverse actions through magico-religious stories and myths to bolster their divine right to rule as God’s shadows on earth, no matter how unjust their actions may be. In our current political economy however, if stories are oppressive, there is no centre or clear source. These self-generating stories with no clear source or centre within the system are our objective fictions from which we must awaken.

This has changed further with social media and the rise of influencers to challenge the centres of storytelling. But there is a need to look beyond the dominant stories, and to look at the alternative or even marginalised stories. One objective fiction, and a powerful story, that we tell ourselves as I mentioned earlier is the narrative of a looming silver tsunami as the dominant narrative. The alternative narrative I suggested was the Hujan Emas or the Golden Rain; seeing our elderly as our warga emas or our golden members of society, where they are treasured, honoured, seen as extremely valuable, and priceless even, empowered and empowering, as opposed to being a burden that will overpower us like a tsunami arriving to crush us, deplete our resources and disempower us.

Our stories and emancipation from adverse objective fictions about this shape the structures and systems, as well as the direction of our individualism – towards positive humanism rooted in universal, life-giving, enriching and compassionate values, or towards a kind of individualism

that sees life as a zero-sum game, with envy, self-centredness, greed, extreme selfishness and stinginess towards our others, and ourselves.

We have to move away from just looking at all these structures and systems as being apart and independent from the stories we tell ourselves as individuals, as families, as communities and as a society. Structures and systems, objective fictions and stories, and positive individualism are a trio that exist in mutual interdependence and relate to each other in a feedback loop. We have to ask ourselves: What are the conditions that we are in if we are flowers (the earth, the sunlight, the air and the nutrients that feed us)? This is a diagnosis of the reality of the structures we are in. We have to remind ourselves and be awakened from our slumber that we are not flowers that have no agency to act on the world, for even flowers act on the world to give oxygen and to nourish living beings with food and other gifts, by nurturing our being. This is our realisation of our power to think, feel, act and behave aligned with positive individualism.

Lastly, once we understand the power that we have as individuals to contribute to the world based on universal human values, with humanism and in respect of the dignity of not only humankind but other living beings and the world, we have to listen to the stories that we tell ourselves and each other. And we have to shape better stories that can then shape the reality we are in, such that it nourishes our well-being, the well-being of living beings and our planet’s well-being.

FROM SURVIVING TO THRIVING FOR BOTH THE INDIVIDUAL AND THE COLLECTIVE

As a final note, there is a need to move away from the idea that mental health and well-being is the absence of mental illness or mental disorder. That is merely surviving mentally and emotionally. Organisational psychologist Professor Adam Grant wrote that the state of languishing is the “middle child of mental health” and “the void between depression and flourishing –the absence of well-being” 22 . I suspect that many of us were, are or will be languishing, and this is a problem because it might impede positive individualism where we

can empathise, engage in reflexivity, and then practise compassion both for ourselves and others. This then will impact the stories that we, as a society, tell ourselves, if the majority of us are either languishing, or trying to mentally and emotionally survive. As a result, the systemic and structural inequalities and inequities and other social determinants of health might either continue or worsen, which could lead to either a perpetuation of the status quo of mental health issues and languishing, or the situation worsening.

All three factors, structures and systems, objective fictions, and positive individualism are interconnected, and one key of unlocking the power of a whole-of-society approach to enact improvements in our mental health and well-being is by moving from seeing survival as the goal and towards thriving as both a value and a goal. We all would want to thrive as both individuals as a united and diverse people, and we should not be afraid of positive power as individuals and peoples to shape the stories that in turn influence the structures and systems we are in. This is not power over, but power with others in order to have power to change things for the better, for other people and the world, and for our mental health and well-being.

Faris Ridzuan works as an academic tutor in Asian Studies and is a graduate student in Malay Studies at the National University of Singapore (NUS). He graduated with a first class honours in Sociology with a minor in European Studies from NUS. He is also an IP English and General Paper Teaching and Curriculum Specialist at illum.e.. His community and other voluntary works encompass issues such as climate change, interfaith relations, social cohesion, the alleviation of inequality and relative and absolute poverty and others.

Physical Discipline: Does Child Disciplining Have to Hurt?

BY NABILAH MOHAMMAD

PARENTING AND PHYSICAL DISCIPLINE

Every parent has their own rights and opinions when it comes to raising their child, but what happens when the child makes a mistake or is disobedient? Does spanking correct the child’s misbehaviour effectively?

From a quick smack on the palm to a full-fledged caning on the buttocks, the diametrically opposing views taken by the two camps – for and against parental physical discipline – have been hotly contested for a long time. Certainly, child discipline can be one of the most challenging aspects of parenthood.

Physical discipline or corporal punishment is the most common form of violence against children worldwide. The United Nations Committee on the Rights of the Child defines corporal or physical punishment as ‘any punishment

in which physical force is used and intended to cause some degree of pain or discomfort, however light ’ 1. This may include hitting children with the hand or with an object such as a belt or a stick, kicking, and forcing children to stay in uncomfortable positions.

In Singapore, there is no legislation banning parents from using physical discipline on their children. Although the use of physical discipline at home is not regulated, the situation is different in the preschool setting. Specifically, the Early Childhood Development Centres Regulations prohibit staff or education service providers of licensed preschools from administering corporal punishment 2 . However, according to Singapore’s Ministry of Education, caning may be a disciplinary option for ‘serious offences as a last resort or when absolutely necessary ’ 3 for male students from Primary School and above.

According to the World Health Organisation, all corporal punishment, regardless of how mild or light, carries an inherent risk of escalation. Studies suggest that parents who use physical discipline have a heightened risk of perpetrating severe maltreatment 4 . Even though parents may mete out physical discipline with the intention to resolve, correct, or redirect the child’s behaviour, there is a risk that such actions may cross the line into abuse.

Locally, in 2018, a 35-year-old man who subjected his nine-year-old son to a beating over homework was sentenced to four months’ jai l 5 . The boy was admitted to the hospital, where a medical report showed that he suffered multiple hematomas or bruises on his body, including hook-shaped ones measuring 3cm and 6cm. In a more recent case in 2020, a father was sentenced to nine months’ jail for excessively caning his 3-year-old son 6 because the child was non-compliant. The boy was taken to the hospital with multiple cane marks. The markings ranged from 1cm to 10cm in length on all four limbs, as well as on his torso and back.

WHAT DOES RESEARCH SAY?

While one may argue that physical discipline-turned-abuse cases are extreme and far and few between, research evidence has overwhelmingly shown that the negative impact of even light physical discipline can extend beyond physical injuries. For instance, a meta-analysis of 75 studies finds detrimental outcomes as a consequence of spanking children 7 These include increased child aggression and antisocial behaviour, lower self-esteem, more mental health problems and more negative relationships with parents. In addition, according to a review conducted by the End Violence against Children and the End Corporal Punishment initiative, there are more than 250 studies conducted globally, on the impact of and associations with physical discipline that links to a wide range of negative outcomes, including direct physical

harm, increased violent and criminal behaviour in adults, impaired cognitive ability, damaged family relationships, and increased acceptance and use of other forms of violence 8

In addition, according to the World Health Organisation, children who have been physically punished tend to exhibit high hormonal reactivity to stress, and overloaded biological systems, including the nervous, cardiovascular, and nutritional system s 9. Beyond the negative effects of spanking on children’s social-emotional development, selfregulation, and cognitive development, recent research has also shown that spanking alters children’s brain response in ways similar to severe maltreatment, which increases children’s perception of threats that heightens their fight or flight response 10 . This makes it difficult for children to learn the actual values that the parents are hoping to instill.

Recently, and right at home, Singapore Children’s Society and Yale-NUS College embarked on the Parental Disciplinary Practices Study to understand the prevalence of physical discipline in Singapore, and the experiences of parents and caregivers in disciplining children 11. Conducted in the first half of 2021, this study also surveyed and interviewed young adults on their experiences of having gone through various discipline methods.

The findings of the study are shared in the following section.

PARENTAL DISCIPLINARY PRACTICES STUDY BY SINGAPORE CHILDREN’S SOCIETY AND YALE-NUS COLLEGE

Attitudes and Experiences of Parents Using Physical Discipline

It was found that parents in Singapore frequently used a combination of physical and psychological discipline methods in their parenting. Almost all the parents (99.6%) in the study used

6 Lydia Lam. Man gets jail for excessively caning 3-year-old son, leaving marks all over his body. CNA. 2020, August 7. Retrieved from: https://www.channelnewsasia.com/singapore/dad-jail-caning-son-excessively-court-612541

7 Gershoff, E. T., and Grogan-Kaylor, A. Spanking and child outcomes: Old controversies and new meta-analyses. 2016. Journal of Family Psychology, 30(4), pp. 453–469. Retrieved from: https://doi.org/10.1037/fam0000191

8 Refer to: Global Initiative to End All Corporal Punishment of Children. Research. Retrieved from: https://endcorporalpunishment.org/resources/research/

9 World Health Organization. Corporal punishment and health. 2021, November 23. Retrieved from: https://www.who.int/news-room/fact-sheets/detail/corporal-punishment-and-health

10 Anderson, J. The Effect of Spanking on the Brain. Harvard Graduate School of Education. 2021, April 13. Retrieved from: https://www.gse.harvard.edu/news/uk/21/04/effect-spanking-brain

11 Singapore Children’s Society. Physical Discipline in Singapore: Prevalence, Perspectives and Experiences of Parents and Young Adults. 2022. Available at: 7 https://www.childrensociety.org.sg/wp-content/uploads/2022/10/Physical-Discipline-Study-Brief.pdf

Beyond the negative effects of spanking on children’s social-emotional development, self-regulation, and cognitive development, recent research has also shown that spanking alters children’s brain response in ways similar to severe maltreatment, which increases children’s perception of threats that heightens their fight or flight response . This makes it difficult for children to learn the actual values that the parents are hoping to instill.

non-physical forms of discipline such as reasoning and rewarding good behaviour, and 84.7% used psychological discipline methods that included shouting and refusing to speak to the child. Notably, nearly 45% of parents resorted to at least one form of physical discipline such as spanking or hitting the child with an object in the past year. Of these parents, 30% were found to do so frequently (at least several times a year).

Strikingly, there is a disconnect between parents’ attitudes towards physical discipline and their actual use of it, with more than half of parents having used physical discipline frequently in the past year, but yet considered it to be neither effective nor acceptable.

Why and When Did Parents Use Physical Discipline

According to the parents, physical discipline was usually described as a last resort “when all else fails”, or something that parents would “subconsciously” default to out of “muscle memory”. Singapore’s use of judicial caning was also an example raised by parents as an external, macrosystem influence that backed their use of physical discipline. Quite apparent in the study was the intergenerational transmission and mirroring of societal values, in which the parents tend to parent the way they were parented. One parent shared,

“It’s just like a so-called 一代传一代 [Mandarin phrase; meaning to pass from one generation to the next], [from] generation to generation… Because my grandfather hit my dad, then my dad will hit me. Then now it’s my turn to hit my children.”

When it comes to when parents resort to physical discipline, the factors cited by the parents include the type and nature of the child’s misbehaviour such as the severity, frequency and intention, and child factors like age, maturity and temperament, and child’s remorse. Parental emotion regulation is also a key contributing factor leading to the use of physical discipline. One parent said;

“Usually it depends on my mood and my stress rather than what they did… If I’m really stressed out, that’s when I don’t really think and I react to the situation, so then I find myself physically punishing them.”

Young Adults’ Experiences with Receiving Physical Discipline During Childhood

The young adults who experienced physical discipline in their childhood described physical discipline as being ineffective. They expressed intensely negative feelings about being on the receiving end and felt that physical discipline had little instructive value. Notably, physical discipline had only taught them how to get away with being disciplined. One young adult participant said,

“Physical discipline teaches you that you can get away with these but you can’t get away with that… It was just more of like, ‘Okay, this is A leads to B, so let’s avoid going to B sort of thing … at that point of time, you don't think of learning anything.”

Many young adults also described how their younger selves experienced fear and pain when receiving physical discipline. As one reported,

“I was very scared. Because like, they didn’t really tell me when they would start or stop the discipline. So it just felt it was going on forever. And I was like, what do I do to make this stop?”

Several young adults identified the long-term negative impact that physical discipline had on them. One of them shared,

“It’s definitely not how a parent should treat a child because I had to go through therapy for that. And it has really impacted me in such a way that … just a few months of therapy alone won’t help me. It’ll probably take years to really overcome this… it’s not the case that I hate (my parents) a lot. It’s more of, they can’t do anything to make me love them anymore. And the best thing that they can do is to just keep a distance.”

Outcomes and Impact of Physical Discipline

The study found that physical discipline did not necessarily yield the objectives the parents wanted to achieve (e.g. learning lessons, acquiring values, developing a child’s character). While it may have elicited immediate compliance and attention when it was meted out, young adults who experienced childhood physical discipline reported not learning any moral lessons from it.

In addition, parents’ use of physical discipline is associated with poorer parent-child relationships in the longer run. The study also suggested that receiving harsh discipline during childhood is associated with poorer emotion regulation 12 among young adults. Even moderate levels of physical discipline can have detrimental effects when coupled with high levels of psychological discipline.

Of concern from the study’s implication is that infants, preschoolers, and primary schoolers were more likely to be at the receiving end of physical discipline. This is worrying as physical discipline reinforces the power difference between the parent and the child as the parent gains more power and authority over the child through pain or fear. Younger children are particularly vulnerable as they are likely to have fewer cognitive resources to cope with the negative effects of physical discipline.

SPARE THE ROD, TEACH THE CHILD

For years, this near-universal practice of correction was considered acceptable, necessary and a parental right, but a paradigm shift has led to an ongoing global discussion on the importance of a non-violent environment for optimal child development. In recent years, the prohibition of physical discipline of children has accelerated with 65 states now having full prohibition of corporal punishment in all settings 13 , a marked increase from only five countries back in 1996. In addition, the United Nations Committee on the Rights of the Child regards the elimination of violent and humiliating punishment of children

as an immediate and unqualified obligation of States parties to the Convention on the Rights of the Child 14 This was also explicitly mentioned in the recommendations of the United Nations Study on Violence against Children as a necessary component of law reform.

Advocating for a legislative ban is a hard line that some states have taken. But the law alone is not enough to change attitudes and practices. A considerable amount of education is needed to gear parents toward positive parenting. The committee ministers of the Council of Europe define positive parenting as “parental behaviour based on the best interest of the child that is nurturing, empowering, non-violent and provides recognition and guidance which involves setting of boundaries to enable the full development of the child ” 15 .

Singapore Children’s Society shares three principles of positive parenting that can help keep children in check without causing physical or emotional pai n 16 :

1. Connect before Correcting: There are several ways to establish connections with the child, including giving the child full attention, acknowledging, and validating the child’s feelings and parents sharing their feelings, co-creating solutions with the child when both are calm, and being physically affectionate. When parents can connect with their child by understanding their perspectives and needs, the parent-child bond is strengthened, and the child will listen better. Consequently, the child will be more willing to be corrected by their parent.

2. Teach, Process and Model:

It is important that parents understand their child’s developmental stage and temperament and tailor their disciplinary methods accordingly. At each stage, there is knowledge that must be shared and skills that need to be taught. Parents need to be patient and allow time and space for the child to process these parents’ teachings. When parents model desired

behaviours, it helps the child to learn through observation.

3. Reflect-Pause-Breathe-Think:

A parent’s emotional state affects their ability to practise these principles effectively. Reflect on issues that could be triggering. Validate emotions and show self-compassion. There is a space between a trigger and your response in which parents can choose how to react. If the child is not in danger, pause, take a deep breath, and think : “What am I feeling right now?” When parents are better regulated, they will be more ready to connect before correcting the child.

THE WAY FORWARD

Based on the Children’s Society's study findings shared earlier, it will take a multi-pronged approach to shift the general population’s deep-seated mindsets regarding the use of physical discipline. The way forward will involve several approaches which include parents, professionals, and the public:

1. Increasing awareness about the negative impact of physical discipline

2. Supporting parents in regulating their emotions

3. Promoting alternative disciplinary strategies

4. Promoting understanding of child development and brain science

These recommendations can be incorporated into parenting programmes and public education initiatives, directed at parents with younger children or parents-to-be. That way, parents and

A considerable amount of education is needed to gear parents toward positive parenting. The committee ministers of the Council of Europe define positive parenting as “parental behaviour based on the best interest of the child that is nurturing, empowering, non-violent and provides recognition and guidance which involves setting of boundaries to enable the full development of the child” .

Physical discipline has long-lasting negative effects on children and limited effectiveness in achieving parenting goals

Parents should be discouraged from using physical discipline on children.

Increase awareness about the negative impact of physical discipline

Support parents in regulating their emotions 2 1 4 3

Positive parenting strategies pegged to child’s developmental stage can be shared widely so that parents can have easy access to these materials.

caregivers would be better equipped to start their parenting journey using non-physical disciplinary techniques and hopefully break the intergenerational use of physical discipline.

As unpleasant as it is, discipline is still an essential component of parenting. Indeed, there seem to be some intergenerational influences at work when it comes to physical discipline, where its use by the older generation is modelled after by younger parents. However, each generation acquires new insights that advance society; insights that may not be readily available to earlier generations. Despite differences in parenting approaches, it is undeniable that most parents are dedicated to what

Promote alternative disciplinary strategies

Promote understanding of child development and brain science

Parents face the stresses of daily life and the heavy responsibility of child rearing. It is important for us to attend to the well-being of parents so that they have the capacity to care for their children.

is best for their children. With strong evidence pointing to how the use of physical discipline can lead to negative outcomes for the child, parents can now make a stand against it.

Parents can be equipped to understand how the child develops through the years, including knowledge about brain science, so that they can tailor their disciplinary methods to the needs of the growing child.

Nabilah Mohammad is a Research Officer at the Singapore Children’s Society. She holds a Bachelor of Science in Psychology and a Specialist Diploma in Statistics and Data Mining. Her research interest includes understanding the lived experiences, challenges and needs of the vulnerable and marginalised groups.

FIGURE 1: FOUR KEY AREAS FOR PARENTS, PROFESSIONALS, AND THE PUBLIC TO PAY ATTENTION TO

Budget 2023: A Missed Opportunity

BY WAN NUR SYAFIQA SYED YUSOFF

On 14 February 2023, Deputy Prime Minister (DPM) and Finance Minister

Lawrence Wong delivered the 2023 Budget Statement in Parliament. Dubbing it a “Valentine’s Day present to all”1, it was likely that Singaporeans would have been most interested in cash payouts, which could be seen as ‘gifts’ from the government. The initiatives outlined in the Budget were meant to address pressing bread-and-butter issues faced by every Singaporean, such as the recent GST hike which started on 1 January 2023, as well as global inflation.

The Budget was also announced after Singapore reverted to DORSCON Green on 13 February 20232 . The Disease Outbreak Response System Condition (DORSCON) system, which was launched in 2005, indicates the level of disruption that Singapore is facing due to an outbreak of disease. Shifting back to DORSCON Green after two years of DORSCON Orange and close to a year of DORSCON Yellow highlights how the government is interested in moving past disruptions brought about by COVID-19, as evident in efforts in working towards pre-pandemic levels of prosperity.

Beyond working towards economic recovery, Singapore remains steadfast in its commitment to the traditional notions of family. Multiple schemes related to housing and raising children were announced by DPM Wong, with first-time married couples and families getting seemingly more benefits than others. While these measures are beneficial to many in Singapore, it seems that more could have been done for some segments of society, such as singles, the older generation, and low-wage workers, who face the same problems of increasing costs of living and financial precarity. Budget 2023 hence presents a missed opportunity to redress inequality in Singapore.

CHALLENGES FACED BY SINGAPOREAN FAMILIES

The decreasing birth rate in Singapore remains a pertinent issue to be tackled by the government. It was reported that Singapore’s birthing rate has hit 1.05 in 2022, which is the lowest in the history of

Beyond working towards economic recovery, Singapore remains steadfast in its commitment to the traditional notions of family. Multiple schemes related to housing and raising children were announced by DPM Wong, with first-time married couples and families getting seemingly more benefits than others. While these measures are beneficial to

in Singapore,

seems that

for

segments of society, such as singles, the older generation, and low-wage workers, who face the same problems of increasing costs of living and financial precarity. Budget 2023 hence presents a missed opportunity to redress inequality in Singapore.

the nation-state3 . Several measures were introduced in Budget 2023 to encourage young couples to have babies, such as an extension of voluntary paternity leave by two weeks from the start of 2024. Baby bonuses have also increased by $3,000 per child, and more monetary contributions from the government will be made to the Child Development Account.

Housing for younger families is also being addressed in the Budget. Some couples cite that their inability to own housing, due to either the difficulty of getting a ballot for Build-To-Order (BTO) flats or the unaffordability of resale housing, has affected their timeline in having children. As these couples may be staying at their parents’ homes for a few years, they believe that there is inadequate physical space to raise their own children. To address such concerns, it was announced that there will be increased balloting for BTO flats for young couples and married couples with children under the age of 40.

Grants for resale housing, amounting to $10,000 or $30,000 depending on the size of the flat, would also be given to couples who fall into the same category.

Despite these measures for increased accessibility to housing, the Ethnic Integration Policy still poses a challenge for minority couples. Even with increased balloting, couples may not get their desired flat should the balloting number be high due to the number of flats accorded to the different races. Similarly, resale flats would be harder to attain depending on the number of other minority families that are willing to sell their houses. While this policy is lauded to ensure mixing in a multi-racial country, minority families are still the ones bearing such costs.

Lower-income Malay-Muslims in Singapore are also concerned over support for living in rental flats. During the Committee of Supply 2023 Debate,

many

it

more could have been done

some

Minister in the Prime Minister’s Office Dr Maliki Osman shared that Project DIAN@M3 will be expanded to Choa Chu Kang, Jurong and Tampines, after achieving early successes in reaching out to over 70% Malay-Muslim families with children aged three to six. The project, first launched in December 2021, aims to provide holistic support and links to services for applicable families4 . Through this expansion, the project hopes to impact 500 more Malay-Muslim families living in these rental flats5 . While ensuring good education for the children living in these flats can encourage social mobility, these families may remain in these rental flats for longer. Due to increasing prices of housing, inflation, and stagnant wages, it would be harder for some families to leave cycles of poverty. Even with cooling measures, resale housing prices have increased by 10.4% in 2022 and 12.7% in 20216 . Limited numbers of increasingly expensive BTO flats makes it even harder for families to shift from living in rental flats to owning a home.

ARE GIG WORKERS ADEQUATELY ADDRESSED IN BUDGET 2023?

A vulnerable sector of Singaporean society includes gig workers, who are often in a state of financial precarity. In Budget 2023, the government announced that it would introduce the Platform Worker CPF Transition Support Scheme, which would offset the workers’ share on the year-on-year increase in contributions to their Ordinary and Special Accounts. This is especially pertinent after the announcement of mandatory Central Provident Fund (CPF) contributions by younger gig workers aged 30 and below, which is scheduled to start in 20247. These CPF contributions would be applied to 40% of the workers’ earnings and will start at a low percentage that would increase over a period of five years8 . However, this scheme would only be applicable to those who are earning below $2,500 per month.

Both younger and older gig workers, with the latter having the choice of opting out

of the scheme, have raised concerns over how these contributions would affect their take-home pay. The Ministry of Manpower’s advisory committee on platform workers found that opinions on CPF have been divided, with those who oppose the scheme fearing a lowered take-home pay.

A paper published by the Centre for Research on Islamic and Malay Affairs (RIMA) in 2021 entitled Food Delivery Workers: Riding the Waves of Uncertainty, have highlighted similar sentiments9

Although the intent of mandating CPF contributions is an important way to ensure that platform workers would be able to have funds for buying homes and retirement, not much is done in addressing their already low wages. While the Budget addresses other low-wage workers by adding $2.4 billion to the Progressive Wage Credit Scheme, gig workers are excluded from measures that would increase their wages. The Progressive Wage Model has allowed for workers such as cleaners and security guards to upgrade their skills and increase their wages, but gig workers remain excluded from these measures. This is especially worrisome as indicated in the study cited above, incentives for wage workers appear to have already been decreasing over the past few years10 . As such, the government can take future opportunities to include upskilling programmes for gig workers in future budgets. Seeing that gig workers are not included in existing governmental schemes, more can be done to ensure that they are still able to live well with their take-home pay after CPF contributions.

OTHERS DESERVING OF OUR ATTENTION

While Budget 2023 is partially focused on encouraging Singaporeans to have more children, the sandwiched generation, which will be growing at a steady rate, are left without much aid. Older couples who have older children are also usually responsible for their ageing parents. With added costs of healthcare for the seniors in our society, the pressure on the

5 CNA. Committee of Supply 2023 debate, Day 7: Maliki Osman on expansion of Project DIAN@M3 [video]. 2023, March 6. Available at: https://www.channelnewsasia.com/watch/committee-supply-2023-debate-day-7-maliki-osman-expansion-project-dianm3-3327526

sandwiched generation to provide for multi-generational families will be increasingly steadily as well. Attempts to alleviate this issue with added monetary aid such as Senior Bonuses are likely to still be inadequate as these small cash sums can only offset a portion of elderly care costs.

Support for singles in Singapore also appear to be lacking in the Budget. Initiatives that cater to those starting families may alienate those without such plans in the future. Although first-time singles will be given grants worth $15,000 for resale housing, public housing remains elusive to those under the age of 35. Single unwed parents are also excluded from benefits such as the Baby Bonus, the Parenthood Tax Rebate, and the Working Mother’s Child Relief. Social and Family Development Minister Masagos Zulkifli reiterated during the Committee of Supply 2023 debate that subsidies would only be given to the children, including “subsidies to education, healthcare, childcare, and infant care”11. Although the number of single mothers has been decreasing over the past few years, with the number of mothers with non-marital births decreasing from 777 in 2019 to 670 in 2021, they remain important members of society. By prioritising “prevailing societal norms and parenthood”, singles, including these mothers, remain inadequately supported by the government.

More can also be done for seniors beyond monetary bonuses and efforts in keeping them employed. With Budget 2023, seniors are slated to receive an Assurance Package Senior Bonus, a Cost-Of-Living Seniors’ Bonus, while businesses that hire senior workers will receive aid and support through Senior Employment Credit and Part-Time Re-employment Credit. Although such schemes may allow seniors to earn money to offset certain costs, there are other ways to ensure that seniors remain living dignified lives and not be seen as a burden to the economy. In the January 2023 issue of The Karyawan,

6 Liew, I. HDB resale prices rise 2.3% in Q4, slowest increase in 2022. The Straits Times. 2023, February 1. Available at: https://www.straitstimes.com/singapore/housing/hdb-resale-prices-rise-23-in-q4-slowest-increase-in-2022

7 Ong, J. Compulsory CPF contributions for younger gig workers to come as Government accepts advisory panel’s proposals. TODAY. 2022, November 24. Available at: https://www.todayonline.com/singapore/compulsory-cpf-savings-gig-workers-2053626

8 Yong, C. Gig workers in Singapore to get basic protection including insurance and CPF from as early as 2024. The Straits Times. 2022, November 23. Available at: https://www.straitstimes.com/singapore/platform-workers-to-be-insured-against-workplace-injuries-get-cpf-payments

9 Mohammad, N. Food Delivery Workers: Riding the Waves of Uncertainty. Centre for Research on Islamic and Malay Affairs. 2021. p. 22

10 Ibid, p. 27

11 CNA. Masagos Zulkifli on Baby Bonus for single unwed parents [video]. 2023, March 6. Available at: https://www.channelnewsasia.com/watch/masagos-zulkifli-baby-bonus-single-unwed-parents-3327281

4 Ministry of National Development. Written Answer by Ministry of National Development on number of Malay households that have attained home ownership under the Project Dian@M3 since its inception. 2022, August 1. Available at: https://www.mnd.gov.sg/newsroom/parliament-matters/q-as/view/written-answer-by-ministry-of-national-development-on-number-of-malay-households-that-have-attained-home-ownership-under-the-project-dian@m3-since-its-inception

Dr Ameen Talib wrote about how seniors often have a younger view of themselves, and could hence be engaged in a different and meaningful way. Programmes that could encourage seniors to remain active both physically and mentally can perhaps be addressed in future Budgets, especially since they would present a significant bulk of Singaporean society.

‘ACTIVE CITIZENRY’ WITHIN THE MUSLIM COMMUNITY

To tackle some of the issues raised above, perhaps we should not solely rely on the government and look for opportunities to uplift others within the community. Minister Maliki Osman shared how there have been efforts by the government to “nurture a strong eco-system of giving back in the Muslim community”12. During his speech, he shared about the collaborative efforts between various Malay Muslim organisations and Indian Muslim organisations in providing for the community, including the launch of new scholarships and increase in volunteering efforts. Much emphasis is also given to the efforts of M3, which is a collaboration between MUIS, MENDAKI and MESRA. While efforts are mostly targeted towards the lower-income Muslim community, there could be other avenues for Muslims to collaborate and contribute back to society.

Moreover, the emphasis of working with M3 can be limiting for community advocates. During the AMP 4th National Convention held in 2022, there was a panel study conducted on barriers hindering community advocates from further participation in the civic space. After conducting studies and focused group discussions, it was proposed that more resources could be given to create space for politically neutral groups to do advocacy work without fear of reprisal. By allowing avenues for advocacy beyond M3, there could be a greater diversity of ideas and opportunities to work with different communities in need of help.

Minister Maliki also called for the improved coordination between public agencies and community organisations. Similar ideas were brought up during the AMP Convention, mainly on improving the sharing of resources to encourage

further community advocacy. While Minister Maliki has mentioned increasing numbers of volunteers, it was not specified whether these volunteers were mostly men or women. It was discovered during a pre-Convention panel discussion by AMP that women often have more barriers hindering them from doing advocacy work. Proposed solutions on tackling this issue includes more targeted engagements with women, such as homemakers. Provision of training programmes and female role models can also empower more to be active citizens and uplift those in the Muslim community.

CONCLUSION

Many of the proposed schemes in Budget 2023 appear to be tackling some form of inequality, with an emphasis on uplifting those of lower incomes. Nonetheless, the increase in GST inadvertently causes all Singaporeans to face the brunt of increasing prices without comparable growth in their salaries. The monetary ‘gifts’ from the government can only offset a small amount of everyday spending, and many will still face financial difficulties in their everyday lives.

A small respite from looming concerns of greater inequality was presented during the Budget, when DPM Wong introduced increased taxes for luxury homes, cars, and higher earners. However, a more concerted effort on redistributing wealth in Singapore should be further emphasised in future Budgets. This would benefit all Singaporeans, including those who may have been neglected in previous schemes. Perhaps a shift from relentless wealth acquisition would be the best thing for Singaporeans today, to ensure that all, young or old, single or married, live dignified lives in their homes.

Wan Nur Syafiqa is a Research Analyst at the Centre for Research on Islamic and Malay Affairs (RIMA). She graduated with a Bachelor’s degree in History from the National University of Singapore. Her research interests include Heritage and Islam in Southeast Asia.

Many of the proposed schemes in Budget 2023 appear to be tackling some form of inequality, with an emphasis on uplifting those of lower incomes. Nonetheless, the increase in GST inadvertently causes all Singaporeans to face the brunt of increasing prices without comparable growth in their salaries. The monetary ‘gifts’ from the government can only offset a small amount of everyday spending, and many will still face financial difficulties in their everyday lives.

At Death’s Door: Reflecting on Palliative Care in Singapore

BY REZA IDANI ZAINAL ABIDIN

Greek philosopher Epictetus once said, “I cannot escape death, but at least I can escape the fear of it”. In today’s fastchanging world, with all its technological and economical advancements, the topic of death can still be hard and heavy to talk about. End-of-life conversations entail the questions of when, where, and how. When and where will I breathe my last? Under what condition will I die? A recent study showed that while 90 percent of adults said that talking with their loved ones about end-of-life care is important, only 27 percent have actually done so1 .

In June 2022, Health Minister Ong Ye Kung announced Singapore’s aim to reduce the proportion of people dying in hospitals instead of at home or in palliative settings from 61 percent to 51 percent by 20272 . Mr Ong also referred to a survey done by Lien Foundation, which found that 77 percent of Singaporeans hope to die at home, but only 26 percent manage to do so 3 . The survey also revealed that the main barrier to considering hospice palliative care is the perception that it is expensive 4

Against this backdrop, this article seeks to reflect on the country’s state of palliative care and its developments over the years. It also attempts to highlight several contemporary challenges and obstacles faced by healthcare workers in the end-of-life care scene.

PALLIATIVE CARE OVER THE YEARS: AN OVERVIEW

As a country with one of the most rapidly ageing populations in the world, Singapore has undertaken various initiatives to mitigate the impact of the ‘silver tsunami’. As the population ages, the number of patients requiring palliative care will also increase. Having an ideal and desirable palliative care service is therefore crucial.

Historically speaking, caring for terminally ill patients in Singapore dates back to the 19 th century. Famously known as the ‘Street of the Dead’, Sago Lane housed many early Chinese immigrants who were living out their last days 5 Generally, death houses comprise a living space on the first level and a funeral parlour below6 . The conditions were morbid, and the dying had to bear the cost of their food, lodging, and medicine. Death houses were later banned in 1961, and most of them were demolished to make way for redevelopment7 .

The hospice or palliative care services in Singapore can be subsumed under two main categories: community- and hospital-based 8

The first hospice in Singapore was started in 1985 by a group of Catholic nuns at St Joseph’s Home. It was equipped with 16 inpatient hospice beds9. This effort, a year later, received public attention after The Straits Times article entitled In Singapore, A Place to Die Peacefully, was published. The cover story piqued the interest of many Singaporeans to volunteer for the palliative care service, resulting in the formation of the first volunteer home hospice care group. In 1987, the first hospice home care service, Hospice Care Group (HCG), was built.

Another important milestone in the development of palliative care occurred in May 1995, when the Singapore Hospice Council (SHC) was established. It acts as the umbrella body for all organisations providing hospice and palliative care in Singapore10

The advent of hospital-based palliative care services took place in 1996, in the Geriatric Department of Tan Tock Seng Hospital. Three years later, the National Cancer Centre Singapore formed the first independent Department of Palliative

Medicine. Thereafter, palliative care services are made available in all government acute care hospitals11

Today, palliative care services are available in all parts of Singapore. The services provided range from home to day and inpatient palliative care. Consultative services can also be found at most public hospitals12

THE RISE OF ‘COMPASSION FATIGUE’

With the ever-increasing demands and hefty workloads, the healthcare sector has never been easy. Already plagued with a manpower crunch, the emergence of COVID-19 has further exacerbated the condition. The palliative care sector is no exception. In a CNA interview, Associate Professor Tan Boon Yeow, Chief Executive Officer of St Luke’s Hospital, said that the adverse impact on a healthcare worker’s well-being exists on a spectrum, from compassion fatigue to physical burnout. For healthcare workers in the palliative care sector, the risk of compassion fatigue is inevitably higher. This is due to the fact that caregivers are required to exercise a higher degree of compassion and empathy when dealing with their patients. Dr Tan added that among the signs of such fatigue are regular tiredness and loss of joy at work13 . According to Figley, the term ‘compassion fatigue’ refers to “a state of exhaustion and dysfunction biologically, psychologically, and socially as a result of prolonged exposure to compassion stress and all it invokes”14 . To understand this phenomenon better, several defining attributes were derived, including an established relationship between caregiver and patient, empathy, stress, shared experiences, and psychological response. In sum, compassion fatigue arises from the change in the empathetic ability of the caregiver in reaction to the prolonged and overwhelming stress of caregiving15 Individuals who are at the highest risk of

Lai, L. MOH to boost palliative care at home, better support caregivers. The Straits Times. 2022, June 2. Retrieved from: https://www.straitstimes.com/singapore/health/boost-for-palliative-care-fewer-people-to-die-in-hospitals-by-2027-ong-ye-kung

3 Lien Foundation. Death Attitude Survey. Singapore: Blackbox Research. 2014. p. 44

4 Ibid, p. 17

5 Poon, E. and O’Connor, M. Development of Palliative Care in Singapore: An overview. Singapore Nursing Journal, Vol. 36, 2009. pp. 48-54

6 Thulaja, N. R. Sago Lane. Singapore Infopedia. 2016. Retrieved from: https://eresources.nlb.gov.sg/infopedia/articles/SIP_299_2005-01-11.html

7 Ibid

8 Poon, E. and O’Connor, M. Development of Palliative Care in Singapore: An overview. Singapore Nursing Journal, Vol. 36, 2009. pp. 48-54

9 Singapore Hospice Council. History of Palliative Care Organisations and Services. Retrieved from: https://singaporehospice.org.sg/history/

10 Lin Goh, S. S. Singapore Takes Six Steps Forward in ‘The Quality of Death Index’ Rankings. Asia-Pacific Journal of Oncology Nursing, Vol. 5(1). January 2018. pp. 21-25. Retrieved from: https://doi.org/10.4103/apjon.apjon_66_17

11 Ibid

12 Singapore Hospice Council. Hospices and Palliative Services. Retrieved from: https://singaporehospice.org.sg/services/

13 Koh, F. Rise of ‘compassion fatigue’ risks pushing healthcare workers away from palliative care. CNA. 2022, November 23. Retrieved from: https://www.channelnewsasia.com/singapore/compassion-fatigue-healthcare-workers-nursing-attrition-mental-health-palliative-care-3095366

14 Figley, C. Compassion fatigue as secondary traumatic stress disorder: An overview. In: Compassion Fatigue: Coping with Secondary Stress Disorder in Those Who Treat the Traumatised (ed). 1995. pp. 1-20

15 Lynch, S. H., and Lobo, M. L. Compassion fatigue in family caregivers: A Wilsonian concept analysis. Journal of Advanced Nursing, Vol. 68(9). February 2012. pp. 2125-2134. Retrieved from: https://doi.org/10.1111/j.1365-2648.2012.05985.x

Carr, D. Commentary: End-of-life conversations can be hard, but your loved ones will thank you. CNA. 2022, January 31. Retrieved from: https://www.channelnewsasia.com/commentary/end-life-conversation-elderly-loved-ones-family-2427931

developing compassion fatigue are the ones who are most in contact with traumatised patients and exposed to their traumatic experiences. This includes medical professionals, therapists, first responders, and family caregivers.

The consequences of compassion fatigue can be detrimental to the well-being of both the caregiver and the patient. While it is their main job to deal with patients’ suffering and illness, it is this very work that puts palliative care nurses at risk of physical, emotional, spiritual, and psychological distress16 . Consequently, several other repercussions will arise. These include increased absenteeism, decreased quality of patient care, and difficulty recruiting and retaining staff17

Although there is no official data reflecting the proportion of palliative care

nurses experiencing compassion fatigue yet, the need for awareness regarding this issue is beyond doubt. In emphasising this, grief therapist Liese Groot-Alberts from the Asia Pacific Hospice Palliative Care Network underscored the importance of awareness and early diagnosis in picking up on compassion fatigue. She stated that staff may lose motivation to provide care for patients or feel reluctant when working in “those compassionate places where the heart really needs to come in”18

DYING IN PALLIATIVE SETTINGS: BARRIERS AND PERCEPTIONS

As mentioned earlier, Singapore is aiming towards reducing the proportion of people dying in hospitals instead of at home or in palliative settings. Ultimately, there are three factors preventing this from happening as outlined by Minister Ong Ye Kung during his speech at his ministry’s Work Plan Seminar last year; namely, low awareness among family members, challenging discharge processes and protocols, and low caregiver preparedness19. The lack of awareness of palliative care services comes in different forms. Some patients or their family members may have an inadequate understanding of the services offered in these settings. They perceive that home hospice services might not be able to fulfill medical and nursing needs sufficiently, hence making hospitals more favourable. Ironically, this lack of awareness also exists among healthcare professionals in Singapore. In a 2020 survey done by the Singapore Hospice Council, only 46.37 percent of the total respondents (who include doctors, nurses, and allied health professionals) were familiar with hospice and palliative care service providers and referral processes in Singapore20 . Therefore, a lot more has to be done in terms of increasing the level of awareness among the general public and healthcare professionals.

In addition to the barriers mentioned above, there are other secondary factors

hindering people from opting for palliative care settings. This includes bread-and-butter issues that do not allow low-income families to engage palliative care services. Some families may also face difficulties managing the medical and nursing needs of the dying person, notably when the symptoms worsen. As a result, dying in a hospital is considered a more hassle-free option.

LOOKING ON THE BRIGHT SIDE

In addressing these concerns, the Ministry of Health (MOH) has put forth a new approach to further support palliative care in Singapore. During the debate on his ministry’s budget this year, Minister Ong announced that MOH will extend the use of MediSave to patients receiving care at home from the second half of 2023. This will be benefited by close to 6,800 patients a year. A pilot programme to allow patients to receive timely and smooth care across various hospice settings will also be launched 21

These efforts, in my opinion, are foundational to spur future developments in palliative care, which could make use of technological and medical breakthroughs to cater to the increasingly complex issues of dying. In fine, there are still areas that require improvement, such as coming to grips with the taboo around end-of-life conversations and educating the public on the importance of end-of-life care.

Reza Idani Zainal Abidin is an undergraduate of Islamic Jurisprudence at Al-Azhar University, Cairo. He currently serves as an Executive Committee Member of the Singaporean Students Welfare Assembly in Cairo (PERKEMAS). His areas of interest encompass the traditional Islamic sciences, Arabic literature, philosophy, and political Islam.

16 Melvin, C. S. Historical Review in Understanding Burnout, Professional Compassion Fatigue, and Secondary Traumatic Stress Disorder from a Hospice and Palliative Nursing Perspective. Journal of Hospice & Palliative Nursing, Vol. 17(1). February 2015. pp. 66-72. Retrieved from: https://doi.org/10.1097/NJH.0000000000000126

17 Hooper, C., et al. Compassion satisfaction, burnout, and compassion fatigue among emergency nurses compared with nurses in other selected inpatient specialties. Journal of Emergency Nursing, Vol. 35(5). May 2010. pp. 420-427. Retrieved from: https://doi.org/10.1016/j.jen.2009.11.027

18 Koh, F. Rise of ‘compassion fatigue’ risks pushing healthcare workers away from palliative care. CNA. 2022, November 23. Retrieved from: https://www.channelnewsasia.com/singapore/compassion-fatigue-healthcare-workers-nursing-attrition-mental-health-palliative-care-3095366

19 Ministry of Health. Speech By Minister for Health, Mr Ong Ye Kung, At The MOH Work Plan Seminar 2022, 2 June 2022. 2022, June 3. Retrieved from: https://www.moh.gov.sg/news-highlights/details/speech-by-minister-for-health-mr-ong-ye-kung-at-the-moh-work-plan-seminar-2022-2-june-2022

20 Singapore Hospice Council. 2020 SHC Key Survey Findings of Awareness of Hospice & Palliative Care among Healthcare Professionals in Singapore. 2020. Retrieved from: https://singaporehospice.org.sg/e-library/docs/2020-shc-survey-key-findings-of-awareness-of-hospice-palliative-care-among-healthcare-professionals-in-singapore-2/

21 Ying, L. L. Patients receiving home care can use MediSave to pay bills from second half of 2023. The Straits Times. 2023, March 3. Retrieved from: https://www.straitstimes.com/singapore/politics/patients-receiving-home-care-can-use-medisave-to-pay-bills-from-second-half-of-2023

The consequences of compassion fatigue can be detrimental to the well-being of both the caregiver and the patient. While it is their main job to deal with patients’ suffering and illness, it is this very work that puts palliative care nurses at risk of physical, emotional, spiritual, and psychological distress.

Rethinking the Concept of Functioning Socio-Religious Spaces

BY AHMAD UBAIDILLAH MOHAMED KHAIR

Mosques have always played an important role in our Islamic tradition. To underline its importance, one of the first things that the Prophet (peace be upon him) did was to select a suitable location for a mosque and initiate its construction. Thus, the mosque was the first institution that was established by the first Muslim society in Medina after Hijrah. In both historical and contemporary contexts, the mosque is considered the nucleus of a Muslim society where Muslims would gather for a multitude of reasons, be it for rituals, learning or festivities.

A mosque is therefore a religious space utilised for socialisation and cultural expression. For this reason, a religious space is never just a religious space that exists shielded from social factors. Due to its integral and dynamic role in an individual’s identity and for society, it must be understood as a socio-religious space. In our current context, with the advent of changing communal and societal dynamics, as well as new issues and challenges within the community and society, we are required to rethink the concept of functioning socio-religious spaces. The term ‘socio-religious spaces’ here is inclusive of mosques, though not restricted to it.

What I seek to elucidate in this article is the importance of utilising our socioreligious spaces for creative and critical engagement in a religious context, which should lead to cultural appreciation and output. I will also expand on the reasons for this ideation and the possible mediums that can be implemented.

ROLE OF MOSQUES IN SOCIETY

During the Prophet’s (pbuh) time, as well as during the period of the Caliphates, mosques played a variety of roles in society – social, cultural, religious, spiritual, educational, and political1. There are numerous examples of how the Prophet (pbuh) and the early Muslim communities allowed creativity and criticality to flourish in the spaces of mosques2 . It was the place where the Prophet (pbuh) would teach and engage the Companions about religious knowledge, while also welcoming cultural expressions3

After the Prophet’s (pbuh) time, mosques continued to assume a central role in intellectual activity by being a medium for halaqahs (religious gathering or Islamic study circle) and even the distribution of books. Here, we see the openness of public and critical discourse taking place in mosques. Sardar and Davies mentioned in their book, The Distorted Imagination:

In the mosques, writers and scholars recounted the results of their studies to audiences of young people, other scholars, and interested laymen, and because the cultural basis of the intellectual activity was common to all, anyone and everyone could take part in the discussion.4

These traditions of embracing criticality and creativity in socio-religious spaces have continued for generations until today, though we must concur that the function, aesthetics, and operation of mosques have morphed and evolved according to time and place. This phenomenon can be termed as localisation of mosques, where certain factors are shaped according to their local context5 . This manifests in various forms, be it through rituals or architecture.

One example would be how mosques in Nusantara were utilised as centres for religious advocation (dakwah) through cultural expressions such as Gamelan 6 and Wayang Kulit 7. This occurred during the period of the venerated saints termed Wali Songo. This certainly departs from the operation and function of mosques in other contexts. While unconventional, it cannot be denied that the creativity of the Wali Songo in utilising socio-religious spaces to incorporate music, theatre, and cultural performances to advocate the religion, was a successful strategy8 .

We can observe that the decision to incorporate new things in mosques is rooted in religious principles based on two relevant religious maxims. The first is Al-asylu fil-ghayr al-‘ibadah al-ibahah, illa iza ma dalla ad-daleel ala khilafihi (The basis of

IRCiSoD. 2018

Tidak Perlu Dibela

non-religious rituals is permissibility, except for what is indicated otherwise). The second is Al-muhafazatu ‘alal-qadeem syalih wa ‘al-akhzu bil-jadeed asylah (To preserve what is good from the past, and to incorporate only what is better). The essence of these two principles is that our faith does not prohibit the incorporation of what is new and beneficial in the context of improving socio-religious spaces, as long as it does not transgress religious principles.

This essence of incorporating what is new and beneficial is portrayed historically and contemporarily in our local context. Upon observation, we will see that our local Muslim community has internalised and acted upon these principles in numerous socio-religious spheres, such as the management of waqaf (charitable endownment), zakat (obligatory charity), and madrasahs. Based on these principles, mosques have also been developed as centres for social welfare and religious education. As a religious institution that is strategically placed in the heartlands, mosques play an important role in serving both its main constituents and the larger Muslim community9

ENGAGING TRADITIONAL RELIGIOUS SPACES WITH CONTEMPORARY NEEDS

There are numerous examples that display the innovativeness of our community in the context of operating and managing our mosques; 1) the Mosque Building Fund (MBF), 2) the Professional Executive Leadership (PEL), and 3) the Enhanced Mosque Cluster (EMC)10 . This displays an innovative spirit that takes into account the changing communal and social dynamics while striving to strike a balance between them. These efforts display the need for religious functionaries and institutions to continue shaping our socio-religious spaces according to both communal and social contexts.

Since the impetus of this article is to emphasise the importance of having functioning socio-religious spaces in the

context of changing dynamics, it unavoidably relates to both religious and cultural identities. This is due to the centrality of Islam in the Malay community.

In my humble opinion, functioning socio-religious spaces in this context do not refer to the usage of these spaces for religious rituals and religious education, which mosques currently carry out as part of their administrative and bureaucratic duties. But rather its usage as an organic and localised space for the 1) cultivation of creative and critical values based on our cultural and religious traditions, 2) and the creative and critical expressions of those traditions.

In our current situation, the matter of rethinking the concept and function of our socio-religious spaces is directed and relevant for youths today. There are two main reasons that I would like to highlight; 1) first would be the changing communal dynamics (internal), and 2) second would be the changing social dynamics (external). These two reasons are interlinked with one another.

Internally within the Muslim community, we are seeing a shift in attitudes towards certain matters that is the product of a more critical learning pedagogy in public education, early and high exposure to social media content, and other factors. Perceptions and perspectives towards certain issues have also morphed, diverging from those of the older generation. We can see how these internal factors have played a role in shaping the pedagogy and curriculum of religious education in Singapore, be it full-time or part-time institutions. They incorporate a critical thinking approach while taking into account the issues that can be found on social media and in the public sphere.

While the current state of religious education for youths is curated for our local context with the purpose of imbuing and cultivating religious-based values, there must be functioning socio-religious

6 “Enticed by the sweet notes of the gamelan, people would be drawn to attend the celebrations, at which the wali presented their religious instructions. (Salam 1960:43; Hasyim 1974:23). To hear the music properly (or to watch wayang performances), people had to enter the yard of the mosque, where the wali had placed themselves at the entrance gate or on the verandah to preach.” See: Van Dijk, K. Dakwah and Indigenous Culture: The Dissemination of Islam. Bijdragen Tot de Taal-, Land- En Volkenkunde, 154(2). 1998. pp. 218–235. Available at: http://www.jstor.org/stable/27865428

7 “The beginning of the use of wayang kulit as a means of dakwah is sometimes traced back to the festivities connected with the inauguration of the Demak mosque, giving Sunan Kalijaga the honour of being its first dalang (Hasyim 1979:53; Khalid n.d.:59). Others point to the Mulud celebrations at Demak, where wayang performances were held on the verandah of the mosque (Fattah 1985:55).” See: Ibid

8 There are a few reasons why their strategy and approach of utilising socio-religious spaces creatively can be deemed as successful; 1) it culminated in the strong localisation (pribumisasi in Malay) of Islam in local context, embracing the cultural diversity and heritage of the society, 2) it rooted an essence of cultural openness within the religious adherents, 3) it imbued socio-religious spaces with a creative cultural essence.

9 As written in the Mosque Convention Report, there is a need for mosques to “assist in disseminating a set of attributes that would shape the identity of Singapore Muslims who would also identify themselves as contributing Muslims to global humanity,” and also to “keep its Jemaah (congregation) updated and sensitive to current realities and challenges”. See: Mohd Isa, M. H. Mosques in Singapore: Managing Expectations And The Future Ahead, in Fulfilling The Trust: 50 Years of Shaping Muslim Religious Life in Singapore, ed. Norshahril Saat. World Scientific Publishing. 2018. p. 146

10 See: Ibid

4 Sardar, Z. and Davies, M. W. Distorted Imagination. Grey Seal Books. 1990. p. 97

5 Pribumisasi in Malay. See: Wahid, A. Tuhan

.

spaces for youths to develop their religious and cultural identity organically and informally. The main objective of these spaces would be to provide mediums aimed towards elevating the quantity and quality of output based on cultural and religious values.

The question has to be asked, what are the current mediums that allow youths to engage with religious and cultural values and principles critically and creatively?

Such spaces are equally important as those are the mediums where youths would be able to develop their religious and cultural identity outside of a classroom environment, which may have certain limitations. Not to mention that these spaces would include those who are unable to engage and commit to a formal religious education. This is not to say that external spaces are better, but rather to strike a balance between such spaces.

Externally within the Singapore society, we are witnessing the opening of discourse spaces that revolve around issues

traditionally deemed as sensitive and had been restricted to the private sphere, such as self-radicalisation, sexual identities, sexual orientations, mental health, meritocracy, inter-faith differences, intra-faith differences, and so on. We now see numerous external organisations that facilitate programmes and discussions on such topics that would not have occurred in the past. Such events are able to attract youths from diverse backgrounds, including Muslim youths.

While certain mosques have been incorporating such programmes in their spaces – albeit at a low frequency – there is more that can be done in this context. In line with the concept of functioning socio-religious spaces, it is important for religious institutions to see the relevance of utilising our socio-religious spaces to hold open dialogues and discussions. One of the reasons would be to ensure that socio-religious spaces deemed traditional spaces are continuously engaging with modern and contemporary matters.

Thus, due to the shifting communal and societal dynamics, the question must be asked if the current socio-religious spaces –inclusive of mosques, though not restricted to – are functioning to the best of their abilities as mediums and platforms for youths to engage critically and creatively in a religious context. As the list of issues aforementioned is intricately related to both culture and religion, it would be relevant for us to reflect upon what Nurcholish Madjid wrote regarding the different natures of culture and religion:

“Culture is the medium of expression for religious life, which is why it is a subordinate towards religion, and not the other way around. Religion is therefore absolute, manifesting in every place and time, while culture is relative, limited by space and time.” 11

He places great importance in distinguishing these two concepts as he advocates that it is the first step towards developing criticality and creativity regarding matters of religious traditions and cultural innovations.

“The problem lies in distinguishing what is religion in its essence, and what is culture that becomes a medium of expression, as well as those that are founded upon it. Unclarity (about this) will result in a dissonance regarding the hierarchy of values, which is related to which value should be prioritised and otherwise. And this dissonance can, which happens frequently, hinder progress due to the resistance of people to change.” 12

REVITALISING OUR MOSQUES

Reflecting upon our past tradition as to how socio-religious spaces have been used as aforementioned, it is important for us to consider changing communal and social dynamics. The cultural expectation and function of socio-religious spaces must be rethought. The exclusion of creative and critical elements within socio-religious spaces runs the risk of stagnation of ideas and subsequent estrangement of socioreligious spaces from the community. These spaces must act as both sources and catalysts for critical discourse and creative expressions.

Externally within the Singapore society, we are witnessing the opening of discourse spaces that revolve around issues traditionally deemed as sensitive and had been restricted to the private sphere, such as self-radicalisation, sexual identities, sexual orientations, mental health, meritocracy, inter-faith differences, intra-faith differences, and so on. We now see numerous external organisations that facilitate programmes and discussions on such topics that would not have occurred in the past. Such events are able to attract youths from diverse backgrounds, including Muslim youths.

Relevant programmes that are culturally unconventional to be held in socioreligious spaces can be segmented into two. First would be cultural-religious themed programmes that are related to theatre and literature, which are linked to religious values and contexts. Examples would be to have discussions based on works from local literature, with the objective of internalising the essence of these works to develop a contemporary cultural output –novels, plays, or short stories – based on religious values.

Second would be socio-religious themed programmes such as civil discourse discussions that are discursive and democratic in nature. This would be to view historical and contemporary matters through a contextual and localised religious perspective. Such programmes are already held externally as mentioned before, though not rooted in a religious context. Examples would be holding discussions on certain issues and working towards imbuing humane and contextualised values and perspectives.

The objectives of having such programmes must be both short-term and long-term. One short-term objective that can be highlighted is to provide safe and physical spaces for youths to engage critically and creatively. The element of physicalness must be emphasised in a context where youths are increasingly becoming more comfortable in consuming religious content digitally. Another objective is to ensure the synergy of socio-religious spaces with the cultural and societal dynamics of youths today.

Meanwhile, the long-term objective is to move away from a culture of youths being ‘religious consumers’ and imbuing in them the culture of agency and productivity, which means active engagement and participation in critical discourse and creative output. For any creative output, there must be the foundation of critical discourse to ensure a substantial essence of intellectuality in the resulting works and expressions. While to have critical discourse without creative output means to not utilise our humane gifts of intellect (aql) and imagination (ilham) for the purpose of communal and societal progress.

While the ‘how’ of implementing and incorporating such spaces is beyond the scope of this paper, it must be acknowledged that carrying out such changes are challenging. Substantial resources are required for such activities, which means that it will require collaboration and cooperation with various groups and organisations, be it internally within the Muslim community, or externally. The onus to improve our religious spaces for the collective good is upon all of us, and not merely those working in mosques or its stakeholders.

For now, what would be apt for religious activists, advocates, and functionaries, is to reflect and internalise the values and principles that can lead us to this direction. One would be to continue advocating for ijtihad – which should be deemed as “a continuous exertion of effort to internalise religious essence and how to manifest it in relation to the realities of space and time” 13 It is hoped that in doing so, it will lead to the forming of spaces where criticality and creativity can thrive based on religious principles, resulting in the formation of modern and relevant cultural expressions for the benefit of our community and society.

Ahmad Ubaidillah Mohamed Khair is currently a Research Analyst at the Centre for Research on Islamic and Malay Affairs (RIMA). He holds an Islamic Jurisprudence degree from Yarmouk University, Jordan. His research interests are literature discourse and sociology of religion. He has also written for other platforms such as Muslim.sg, Wasat Online, and BeritaMediacorp.

13 Madjid, N. Islam Agama Kemanusiaan: Membangun Tradisi dan Visi Baru Islam Indonesia (Islam the Humanistic Faith: Establishing a New Tradition and Vision for Islam in Indonesia). Dian Rakyat. 2010. p. 64

The question has to be asked, what are the current mediums that allow youths to engage with religious and cultural values and principles critically and creatively? Such spaces are equally important as those are the mediums where youths would be able to develop their religious and cultural identity outside of a classroom environment, which may have certain limitations. Not to mention that these spaces would include those who are unable to engage and commit to a formal religious education. This is not to say that external spaces are better, but rather to strike a balance between such spaces.

BALANCING LIFE AND WORK: SUPPORTING AN INCLUSIVE WORKPLACE CULTURE IN SINGAPORE

BY TASHA ENRIGHT

When it comes to work-life balance, we usually think of working from home when the need arises or being able to mentally clock out after 6pm. While these examples may be a reality for some, for others this feels much less achievable than eliminating discrimination in their workplace.

Perhaps this is why the Singapore government's move to legislate antidiscrimination in the workplace was welcomed warmly. The Tripartite Committee on Workplace Fairness was set up in 2021 and in February 2023 issued an interim report with 20 recommendations1 to enhance the progress made since 2006, when the Tripartite Alliance for Fair and Progressive Employment Practices (TAFEP) was formed.

TAFEP’s Tripartite Guidelines on Fair Employment Practices (TGFEP)2 educated the masses on what discrimination in local employment refers to: age, race, gender, religion, marital status and family responsibilities, or disability. Employers who ignored these were hit where it hurt –sometimes even being barred from hiring foreign workers3 . In our current economy, being unable to hire more personnel to meet demand could effectively cause companies to close down.

TAFEP has done well to create and instil the foundation of fighting workplace discrimination. There are however imminent challenges ahead; taking a proactive stance and staying on top of global trends will be critical to maintaining momentum, competitiveness and cultural significance as both a city-state and Singapore, Inc.

RESTING ON LAWLESS LAURELS OR PLAYING CATCH-UP?

TAFEP entered the scene amid rampant discrimination. Job advertisements showed preferences for gender, race and nationality – not only was there no way to call them out, public opinion often took the employer’s side. Without laws

to refer to or charge errant employers with, TAFEP was seen as fighting a losing battle.

A closer look at the recommendations reveals some areas for improvement though: both the Committee and TAFEP use language that could be misconstrued as favouring employers, the goal of legislation is to complement existing guidelines instead of replacing them4 , and the approach for workers is still reactive rather than proactive or preventive.

TAFEP’s mandate was formed almost 20 years ago, and it doesn’t appear to have changed since 2006. Its mission statement commits to “promote the adoption of fair, responsible and progressive employment practices”. This assumes that employment practices are not always fair, responsible, and progressive – and without legislation, that is not surprising.

The Tripartite Committee’s recommendations aim to preserve workplace harmony; If we consider that this drives their efforts, it seems understandable to retain what has stood the test of time. However, maintaining status quo in this manner is something that may seem at odds with all the hype.

That said, neither the Committee nor TAFEP has publicly acknowledged concerns raised about bias towards

employers and industry5 . Neither appear to represent nor be able to adequately speak for groups most impacted by workplace discrimination: ageing workers, women and those living with mental health conditions. Of these, women can be said to be most discriminated against –more reported being discriminated against for pregnancy and/or being a mother than for age (Figure 1) 6

TAFEP’s most recent progress is benchmarked against a Ministry of Manpower report – the 2021 Fair Employment Practices Report – which was written and released in March 2022, and references the previous report for 2018 as a baseline. Although it’s been confirmed that this report will now be released annually7, the lack of a year-on-year comparison and clear key performance indicators against TAFEP’s own objectives seems like a glaring oversight.

TO RECOMMEND OR NOT TO RECOMMEND

It doesn’t appear like this situation will change much with the recommendations as they are now; one made with reference to the 2020-2021 Conversations on Singapore Women’s Development is again framed as reactive rather than preventive: prohibit six specific retaliatory behaviours employers may display against workers who report discrimination8 . Until an

Source: Supplementary Survey on Fair Employment Practices, Manpower Research & Statistics Department, MOM

1 Refer to: Ministry of Manpower. Tripartite Committee on Workplace Fairness: Interim Report February 2023, 2023. 2023, February 13. Available at: https://www.mom.gov.sg/newsroom/press-releases/2023/0213-tripartite-committee-releases-interim-report-on-recommendations-for-wfl

2 Refer to: Tripartite Alliance for Fair and Progressive Employment Practices. Tripartite Guidelines On Fair Employment Practices. February 2017. Available at: https://www.tal.sg/tafep/-/media/tal/tafep/getting-started/files/tripartite-guidelines.ashx

3 Refer to: Ministry of Manpower. Fair Consideration Framework (FCF). Available at: https://www.mom.gov.sg/employment-practices/fair-consideration-framework

4 Tham, Y-C. Planned anti-discrimination law not seeking to change standards, dialogue participants told. 2021, November 24. Retrieved from: https://www.straitstimes.com/singapore/politics/spores-planned-anti-discrimination-law-not-seeking-to-change-standards-of

5 Ong, J. Proposed workplace discrimination laws: Bosses cite concerns on definition, implementation; HR experts say power balance still with employers. TODAY. 2023, February 13. Retrieved from: https://www.todayonline.com/singapore/workplace-law-definition-discrimination-bosses-interview-safeguards-2107056

6 Ministry of Manpower. Fair Employment Practices 2021. March 2022. Retrieved from: https://stats.mom.gov.sg/iMAS_PdfLibrary/mrsd-Fair-Employment-Practices-2021.pdf

7 Chew, H. M. Workplace and hiring discrimination fall sharply from 2018: MOM survey. CNA. 2022, March 23. Retrieved from: https://www.channelnewsasia.com/singapore/workplace-job-discrimination-employment-manpower-mom-tafep-2580586

8 Ministry of Manpower. Tripartite Committee on Workplace Fairness: Interim Report February 2023, 2023. 2023, February 13. Available at: https://www.mom.gov.sg/newsroom/press-releases/2023/0213-tripartite-committee-releases-interim-report-on-recommendations-for-wfl

Figure 1: Proportion Of Resident Employees Who Were Discriminated At Work Due To Their Personal Attributes, 2021 (%)

employer is documented engaging in these types of retaliation, it’s unlikely that this can be addressed before it happens.

The Committee also recommended that small-medium companies (SMEs) with 25 employees or less be exempted for 5 years from the laws planned to take effect in 2024. It’s clear that such a move is meant to support employers, giving them time to adopt or improve employment practices. While that’s certainly fair, it may entrench issues SMEs face more than it would help. If SMEs need government support to access opportunities and expedite HR standards to attract talent and remain competitive9, a head start may not matter much if a case is not made for a competitive employer market. Attrition and running out of cash are very real and immediate threats to such businesses. Addressing these through better employment practices should certainly be timely.

Another recommendation proposes to allow employers to show preference only if hiring persons with disabilities (PWDs) or those older than 55. It doesn’t take a HR expert like me to deduce that any kind of bias can backfire, even if it’s well-intended How will employees in these groups be protected from discrimination after the point of hire? This seems problematic, especially without safeguards in place.

While the recommendations address the need to legislate against workplace discrimination, they perpetuate how it has been reactively addressed and reported. Furthermore, an emphasis on fairness seems to generate the opposite effect – and some recommendations may create more problems than they solve. Without more clarity or additional measures, it may not prevent abuse of such loopholes and subsequent exploitation.

SOLVING FOR A HARMONIOUS WORKPLACE

Although the examples given may seem disheartening at first, almost a third of

recommendations directly refer to legislation or action to define a need for it. This is certainly a step in the right direction and has been a long time coming.

As a talent consultant who practises strategic DEI (diversity, equity, and inclusion), it is clear to me that the committee’s report lacks the voices of those who have been at a disadvantage without legislation. In fact, what’s missing from the recommendations is evidence to support what they propose. For example, in 2020 only 3.6% of resident persons with disabilities (PWDs) were without a job and actively looking for one. The Ministry of Social and Family Development estimated that this group consisted of 1,000 PWDs10

The following year it was stated that close to 6,400 employers hired more than 9,700 PWDs11. Based on these data points, it appears that the PWD employment rate has improved significantly, even for PWDs previously considered outside the working population. Why, then, is it necessary to recommend exemptions for PWDs if there are established channels and sufficient employers?

On the other hand, women continue to be left out and ignored when it comes to their pain points in employment. Laws may also be reactive and offer remedies only after discrimination occurs, or income lost from being out of the workforce involuntarily12 We will continue to lose women from the workforce once they become mothers, and this may exacerbate societal pressures such as loss of household income, the gap between middle- and low-income groups as well as national fertility rates.

We simply cannot afford to leave women in the lurch; however, the organisations, programmes and schemes in place are either company or industry specific, membership-based or for profit. It’s uncertain at this point if Singapore can bear the burden of caregivers choosing to work instead of staying home with loved

ones who need them, or women refusing to have children for fear of losing careers they worked for decades to build.

LEFT BEHIND – OR JUST FORGOTTEN?

In 2005, a year before TAFEP existed, a report was authored by a working group representing industries and business sectors such as healthcare, infocomm technology, and hospitality. The Strategies for Work-life Harmony report shared case studies and sector-specific support for employers to “use work-life strategies to improve business performance”13 .

It’s unfortunate that this approach to work-life harmony was before TAFEP’s time and as a result, failed to receive more attention or funding; the report itself hasn’t been updated in the almost 20 years since it was first published but continues to live on the MOM website. Not just a missed opportunity to showcase a diversified approach to employment practices, it also laid out the business case for how having a HR management framework in place makes for better employee engagement and productivity –ultimately resulting in business competitiveness.

This is exactly what isn’t addressed in the current recommendations. Employers are being quoted as having valid concerns about the lack of definition for what constitutes discrimination, whether that’s behaviours or language, or both, and HR experts say the recommendations are insufficient to address the power imbalance already present in most workplaces.

Oddly, a few suggest that public apologies may be a better deterrent than financial penalties for employers14 . One wonders how employees making salary claims may feel about an apology instead of compensation. It certainly doesn’t increase public confidence in reporting workplace discrimination and protecting workers from retaliation.

10 Refer to: Ministry of Manpower. Number Of Persons With Disabilities (PWDs) Who Are Currently Employed. 2020, November 3. Available at: https://www.msf.gov.sg/media-room/Pages/Number-of-persons-with-disabilities-(PWDs)-who-are-currently-employed.aspx

11 Ministry of Social and Family Development. Employment Data Of Persons With Disability Over The Last Ten Years. 2022, July 5. Retrieved from: https://www.msf.gov.sg/media-room/Pages/Employment-data-of-Persons-with-Disability-over-the-last-ten-years.aspx

12 Shukla, A. Forum: Upcoming workplace discrimination legislation must combat under-reporting. The Straits Times. 2022, October 15. Retrieved from: https://www.straitstimes.com/opinion/forum/forum-upcoming-workplace-discrimination-legislation-must-combat-under-reporting

13 Ministry of Manpower. Work-Life Harmony Report: Findings and Recommendations for Employers on how to use Work-Life Strategies to Optimise Business Performance. July 2005. Available at: https://www.mom.gov.sg/-/media/mom/documents/employment-practices/work-life-harmony-report.pdf

14 Ong, J. Proposed workplace discrimination laws: Bosses cite concerns on definition, implementation; HR experts say power balance still with employers. TODAY. 2023, February 13. Retrieved from: https://www.todayonline.com/singapore/workplace-law-definition-discrimination-bosses-interview-safeguards-2107056

ONLY AS STRONG AS OUR WEAKEST LINK

It’s not too late to change the future of our workplace discrimination laws – and there are ways to address gaps in the recommendations if we cast the net wider to include experts in workplace disputes, global hiring trends and organisational development as well as equity and inclusion. Companies must begin working now to keep up with changes required; whether it’s manager upskilling, training HR, or even setting up facilities for whistleblowing – all are useful tools for when new laws become official15 .

There is also a perspective that to be truly progressive and anti-discriminatory, existing guidelines should be replaced by legislation entirely; enshrining a rhetoric that prioritises Singaporeans and PMETs is at odds with the desire for workplace fairness and progressive employment practices16 . This kind of sentiment may become common as Singapore must involve foreign labour at all levels to function optimally17 .

What’s also troubling: the private sector has moved on to other tracks of the same conversation; government officials are discussing topics such as discrimination against one’s sexual orientation18 while the recommendations currently do not address this. When policies do not keep pace with globally trending topics, we must be realistic about how long it will take before laws become white elephants.

Singapore’s openness to foreign talent is already under fire given the difficulty in filling high-demand roles locally as well as cost of living increases borne by employers19. The economy will also take a hit if the global workforce rejects it for greener pastures where discrimination is more progressively addressed. As our minority president speaks on the world stage about combatting gender bias20 , locally, national agencies can do more in engaging with advocacy and business

15 Toh, R. Commentary: Tackling workplace discrimination needs more than legislation — staff training is essential too. TODAY. 2023, February 21. Retrieved from: https://www.todayonline.com/commentary/commentary-tackling-workplace-discrimination-needs-more-legislation-staff-training-essential-too-2112691

16 Boo, K. Public feedback sought on key points of Bill to tackle workplace biases. The Straits Times. 2023, February 15. Retrieved from: https://www.straitstimes.com/business/bill-to-tackle-workplace-discrimination-open-for-public-feedback

17 Phua, R. and Chew, H. M. Can Singapore rely less on foreign workers? It's not just about dollars and cents, say observers. CNA. 2020, June 9. Retrieved from: https://www.channelnewsasia.com/singapore/singapore-foreign-workers-reliance-challenges-722001

interest groups addressing such issues through formal partnerships21 .

Just as it takes a village to raise a child, we need to involve all levels of society to ensure workplaces serve all and can build for as well as sustain work-life harmony. If we design without diversity of thought or experiences, that vision of harmony can and will become less than fair for most.

Tasha Enright is a Singaporean career coach and talent consultant who advocates for personal growth and meaningful work that is informed by Diversity, Equity and Inclusion (DEI). She is a youth community lead for the Somerset Belt Project, Mentor/Advisor at Tech For She and a member of the *SCAPE board of directors. Tasha was formerly Singapore Managing Director at Girls in Tech, a global non-profit, and has been in the business of people and culture since 2012.

18 Low, Y. Policies targeting LGBTQ+ employees are 'stupid'; workplace discrimination makes it harder to fill jobs amid ageing workforce, says HR veteran. TODAY. 2023, January 13. Retrieved from: https://www.todayonline.com/singapore/policies-targeting-lgbtq-employees-are-stupid-workplace-discrimination-makes-it-harder-fill-jobs-amid-ageing-workforce-says-hr-veteran-2088091

19 Singapore-German Chamber of Industry and Commerce. SGC Business Sentiment Survey 2023. March 2023. Retrieved from: https://filehub.admiralcloud.com/dl/5/354c9948-2b07-4092-a2da-b6384eaa01eb

20 Goh, Y. H. World needs to address gender bias, and chart inclusive paths of growth post-pandemic: President Halimah. The Straits Times. 2022, December 1. Retrieved from: https://www.straitstimes.com/singapore/world-needs-to-address-gender-bias-and-chart-inclusive-paths-of-growth-post-pandemic-president-halimah

21 Refer to: Lee, P. Forum: Legislation not a panacea and everyone has role to play in strengthening workplace fairness. The Straits Times. 2022, October 22. Available at: https://www.straitstimes.com/opinion/forum/forum-legislation-not-a-panacea-and-everyone-has-role-to-play-in-strengthening-workplace-fairness

Singapore’s openness to foreign talent is already under fire given the difficulty in filling high-demand roles locally as well as cost of living increases borne by employers. The economy will also take a hit if the global workforce rejects it for greener pastures where discrimination is more progressively addressed.

Leaders: From Hero to Zero

BY DR MUHAMMAD HANIFF HASSAN

Many leaders throughout history began their careers as heroes, but the tide of public opinion turned on them. Their legacies as heads of state are now remembered in a different light.

Some notable examples include;

• Sukarno, who was honoured as Indonesia’s father of independence from Dutch colonialists and its first President for 22 years (1945 – 1967). He was forced to relinquish the Presidency to Brigadier General

Suharto for his links with Partai Komunis Indonesia (Communist Party of Indonesia, PKI), which attempted a coup in October 1965, crushed by the Indonesian army under Suharto’s leadership.

• Ferdinand Marcos, who was respected for his participation in the independence struggle against Japanese occupation during World War II, which helped him to win the post of President of the Philippines

and hold it for 21 years (1965 – 1986). He was forced to flee the country in 1986 to Hawaii following a popular uprising known as the ‘People’s Power Revolution’ against his corrupt and authoritarian rule.

• Suharto, who was a hero of the Indonesian people for successfully denying PKI power in the October 1965 coup d’état attempt. He took over the presidency from Sukarno in 1967 and stayed in power for 31 years until

he was forced to vacate the post by the people’s revolution in 1998 following the 1997 Asian financial crisis.

• Hosni Mubarak, who was the President of Egypt for 30 years (1981 –2011) following the assassination of President Anwar Sadat, and was later forced to vacate the presidency by the Egyptian military following the Arab Spring revolution that swept Egypt.

• Muammar Gaddafi, who ruled Libya for 42 years (1969 – 2011). He began his rule as a respected figure for successfully bringing down an oppressive monarchy and was later despised by the Libyan people as an oppressive ruler himself. He was captured by Libyan militias who revolted against him in October 2011, following the Arab Spring that spread across many Arab countries. He later died in humiliating conditions while held captive.

• Robert Mugabe, who ruled Zimbabwe for 37 years as Prime Minister, and subsequently as Executive President, was forced to relinquish his post in November 2017 at the age of 93. He came to power as a popular leader for successfully fighting for the independence of Rhodesia (former name of Zimbabwe) from British colonial power in the 1970s.

What made these leaders, who were respected at the beginning of their careers, later become despised and deposed from power by the people after decades of rule? Why are many leaders inclined to stay in power for so long even as old age has caught up with them, leaving them with possible deficits as a geriatric? Why do many leaders not learn from past incidents and repeat the same mistakes despite numerous examples in history?

This article seeks to remind young leaders of the pitfalls of leadership that come with staying too long in power.

THE POWER LURE

One key reason that makes leaders stay in position for a long time is the lure of power that comes with leadership. Power will always come with leadership or otherwise, leaders will not be able to

function effectively. It also elevates leaders to an honourable status that generates respect, legitimacy, and obedience from people.

In return for the great responsibility carried by leaders, they are accorded intangible and tangible benefits; the former is honour, respect, and the right to be obeyed, and the latter is financial remuneration and other material wealth. The greater the responsibility, the bigger the benefits accorded to leaders in general.

Often, these tangible and intangible benefits lure ordinary people to leadership posts. For those who have been in power, this lure is even greater. They are like irresistible sweets to children. The lure and the temptation are constant, even when the risks to health such as diabetes and obesity are apparent and prevalent.

Leaders occupying high and important positions soon realise that status and power can open up various other opportunities such as gifts, business opportunities for close family members, and more social and power networks that would enhance the existing ones, in addition to the official benefits accorded to them.

Since humans have an innate love towards wealth and adulation, a long period of leadership cultivates a strong desire to attain the position and to remain in power as long as possible. The longer the stay, the greater the difficulty will be for a leader to vacate his post – like a child who already has sweets in his hands, it will be more difficult to take them away from him. This explains why leaders who have been in power for a long time would often deploy the means to thwart possible contenders for power, even when there are many signs of unpopularity among people and obsolescence of competency due to the changing of time.

Lord Acton’s popular quote is apt in describing the above, “Power corrupts, and absolute power corrupts absolutely.” The same expression was also made by William Pitt, Prime Minister of Britain (1766 – 1778), and written by Alphonse Marie Louis de Prat de Lamartine in a

compilation of his essays in France and England: A Vision of the Future (1848).

Truly, not all leaders seek direct material gains from leadership positions such as those who are serving non-profit charities and social organisations. However, this does not mean that the above is not relevant to them. Elevated status, honour, respect, and many other non-tangible benefits are enough to create a strong motivation for a leader to remain in and enjoy power for so long. Examples of the long-serving leader of charity organisations who have had to be dishonourably brought down are abundant too. The rivalry also is not less ugly than in the political arena.

EMOTIONAL ATTACHMENT

Not all long-serving leaders are corrupted by power or do so with malicious intent. There are those whose integrity and credibility remain untarnished. However, this does not mean that the long-held position is good, liked by the people, or relevant to new challenges.

Many such leaders adamantly want to continue staying in the top post due to emotional attachment to the work that they have done and the position they have held in an organisation they have built for decades. The important contributions they made during their long leadership tenure have created an indispensable emotional bond which makes letting go of the position to others very hard to accept.

The emotional bond blinds them from the fact that the position is not a personal entitlement, despite their great contributions. They also forget that age and changing contexts have a significant impact on the efficacy of their leadership. In some situations, the decline of efficacy has caused a serious negative impact on people’s well-being due to bad policies and decisions.

Although not all long-serving leaders became corrupt by power, it is not a justification for condoning the practice because the risk of an emotional bond is real too. As mentioned, the leader, despite his integrity and good intention to serve the people, may have lost perspective that age and time are not in his favour anymore. The policies and decisions he made may lack effectiveness in dealing

with current and new challenges and this, if continued, would fuel people’s grievances, and often lead to the leader’s humiliating downfall.

‘ONLY I CAN DO’

The ‘only I can do’ syndrome refers to the notion held by long-serving leaders that the contributions they made for the people are too great to be handed over to others and, thus, they have to stay in the position to preserve them in the name of ‘people’s interests’. Some of them fear the loss of their great works when giving away the post because there isn’t a new or young capable leader yet to succeed them. However, a new, young, and capable leader is almost non-existent in their eyes.

A sub-type of long-serving leaders who are affected by the syndrome are those who have drafted a great vision for their people towards the future and think that no one is capable to fulfil it but only them. Thus, they must remain in the post until the vision is achieved.

It may be an objective truth that the long-serving leader has made great contributions by looking at the facts such as continuous economic growth, modern mega infrastructural development, international recognition, overcoming crises, strong military power, and improved security and peace that brought prosperity to people’s life. However, what makes the ‘only I can do’ notion problematic is it assumes that continuing to stay in power is the only solution to preserving and continuing their great works or attaining the planned vision, whereas there could be many ways to overcome it like adopting a different leadership formula or reformulating the vision to suit the need for leadership regeneration.

Again, this syndrome emerges not due to malicious intent or corruption on the part of leaders. They may hold to the problematic notion for good reason. However, the solution, which is to continue in power for so long, is erroneous given the risk of power lures and the greater good in developing leadership institutions not based on individual personality. Leaders who are reluctant to vacate their post to a successor due to the ‘only I can do’ or

‘nobody is as capable as me’ notions should perform self-reflection too; whether such notions are real or misplaced due to their personal flaw –an inability to have confidence towards others, which they must overcome. If this is the real reason behind the notion, the problem then, is with the leaders, not the absence of eligible candidates. Until this is overcome, the leaders would continue to think that no one is a good successor, although the reality is otherwise.

PREVENTIVE MEASURES

Without a doubt, there are advantages to long-serving leaders. They provide stability, consistency, enough time to achieve a plan or vision, and experiences to deal with crises and challenges. Admittedly also, not all long-serving leaders fall from the position in disgrace. However, the existence of numerous examples of ‘from hero to zero’ leaders as listed at the beginning of this article poses a stark reminder of the inherent risks. Many times, the harm that come with it is greater and write off the good works the leaders have done at the beginning of their careers.

In this regard, prudence requires proper measures that would balance the need to capitalise on the advantages and mitigate the risks.

One common measure is to put a term limit for a leader to stay in power. The duration varies depending on the number of years per leadership term i.e. two, four, or five years each term. For example, many countries allow a leader to be elected to the high post for two consecutive five-year terms only. This means the leader could be in power for a maximum of 10 years. For a term that lasts for two years only, as practised by many local social organisations, the number of terms allowed could be increased to give the leader enough time to implement his vision and plan successfully.

Another important measure is to institutionalise a leadership renewal system to ensure that an organisation would have enough good and capable candidates to take over the incumbent when his leadership term has reached the limit, or whenever the need arises. This is aptly expressed by Ralph Nader:

However, what makes the ‘only I can do’ notion problematic is it assumes that continuing to stay in power is the only solution to preserving and continuing their great works or attaining the planned vision, whereas there could be many ways to overcome it like adopting a different leadership formula or reformulating the vision to suit the need for leadership regeneration.

“True leaders don’t create followers. They create more leaders;” and John D. Rockefeller: “Don’t be afraid to give up the good to go for the great.”

The problem is that a time-limited leadership requirement does not necessarily come together with a systematic leadership renewal plan. Often, this is overlooked by organisations. They amend the organisational rules to limit the duration for top positions, but they do not have proper leadership development and succession plan that would train the activists to take over outgoing leaders. This situation poses a few risks: a) the absence of the right and capable leadership candidate to continue the works of the outgoing ones, b) internal struggle for leadership posts that could be divisive and detrimental to the organisation, and c) justifying an incumbent leader to remain in power beyond the legal limit by amending the rules or via other ways.

Another measure that could be explored is the promotion of active citizenry among people or active membership in social organisations. This refers to the cultivation of a sense of importance in taking part in matters concerning public or organisational interests be it as ordinary members, committee members, middle managers, executive councils, or office bearers. Active citizens or members would develop a sense of responsibility to provide checks and balances to leaders. They function as feedback providers and offer critique when things do not appear to comply with rules, plans, good practices, or common sense.

At the individual level, the need to cultivate good values and virtues continuously among leaders must not be forgotten as a means of instilling internal control in them from being corrupted by the lure of power. Leaders must be reminded to always perform self-reflection on how powers have or have not corrupted them; from the intention to serve the people in the beginning to the desire for personal gratification and glory. From time to time, honest self-reflection must pose the question of whether the time is near or has arrived for them to step down honourably, before being forced to

disgracefully considering all factors such as age, competency, and changing time.

CONCLUSION

Power that comes with a top leadership position has the potential to corrupt leaders from their original noble intention. The longer one stays in power, the greater the lure and temptation to corrupt leaders. Good intention and mission, in the beginning, may not last over time due to the lure of power. It could even potentially blind leaders from honest self-reflection to realise that the time is up to step down honourably. Putting a limit to the leadership tenure is a prudent move to mitigate the risk of power abuse and to institutionalise a leadership succession plan. In a system that does not provide a limit to leadership tenure, good leaders should have the conscience to self-limit their time in power voluntarily, to protect themselves from being corrupted by power or becoming irrelevant, and, as a result, be deposed dishonourably.

This article begins with examples of leaders who turned from heroes to zeroes. All of them were heads of state. However, this should not be understood as relevant to national political leadership only. They apply to social organisations too, including Malay/Muslim organisations.

This article is adapted from “Kejatuhan Mugabe: Pengajaran Bagi Para Pemimpin (Fall of Mugabe: Lessons for Leaders)”, written by Muhammad Haniff Hassan and Mustazah Bahari and first published on Berita Mediacorp on 15 December 2017.

Dr Muhammad Haniff Hassan is a Fellow at S. Rajaratnam School of International Studies, Nanyang Technological University, Singapore.

Another important measure is to institutionalise a leadership renewal system to ensure that an organisation would have enough good and capable candidates to take over the incumbent when his leadership term has reached the limit, or whenever the need arises. This is aptly expressed by Ralph Nader:

“True leaders don’t create followers. They create more leaders;” and John D. Rockefeller:

“Don’t be afraid to give up the good to go for the great.”

A MINORITY WITHIN A MINORITY WITH

SURYANI OMAR

BY NUR DIYANA JALIL

A common misconception about being a Muslim living in the US is that there is limited access to mosques, religious classes, as well as halal food. The Muslim population there has been growing steadily over the years and it currently makes up about 1.1 percent of the US general population. Undoubtedly, this growth is the primary driving force for the 31 percent increase in the number of mosques being built, from 2,106 in 2016 to 2,769 in 2020 1

Virginia, one of the largest Muslimpopulated states in the US with around 200,000 Muslims, is home to numerous Islamic centres, schools, and mosques throughout the state. With its diverse Muslim community consisting primarily of Arabs, South Asians and African Americans, there are many choices for halal food, with varying cuisines to choose from.

To 40-year-old Suryani Omar, Virginia felt like home when she first moved there from Utah. Even though she has faced many challenges living in the US, there are positive takeaways from being a minority Muslim there. Suryani shares her story of living in the US with the Karyawan team.

Q: Could you tell us more about yourself and your family?

Suryani: I moved to the US about a decade ago after getting married in 2012. My husband, who is also a Singaporean, has been working in the US for the past 15 years. We have a son who is 7 years old.

Q: Previously, you worked in the media industry as a journalist. What made you switch from journalism?

Suryani: I first stepped out of Singapore in December 2008 to pursue a master’s degree in Islamic Banking and Finance from the International Islamic University of Malaysia (IIUM). After completing the coursework at the end of 2010, I moved to Jakarta to work as an Islamic finance journalist with Bloomberg News where I covered the capital market (mainly Islamic).

When I moved back to Singapore in 2011, I did a short stint in strategic communications before moving to the US. The opportunity to try something new was there, hence the switch from journalism.

Q: What kind of roles have you taken since you made the switch?

Suryani: I have worked freelance as a translator where I translated the Friday sermons in Singapore from 2012 to 2017, translated publications, and helped an organisation with media monitoring. When I first moved to the US, I worked as an adjunct language instructor at Brigham Young University in Utah.

What has been a running theme for me is volunteer work. Hence, I started to volunteer with the mosque and then a local foundation called Al Mustafa Foundation in Utah. I learnt the meaning of being a community member when we organised the first Utah Muslim Heritage Festival!

Q: You also run a home-based business. What inspired you to set up your own venture, Deenhubb?

Suryani: I started Deenhubb.com in 2018 as I saw a gap in the Islamic products offered in the US. They didn’t have as many cute products as in Southeast Asia! From there, I saw an opportunity.

My son has also inspired me. I would come back from Singapore with all sorts of cute stuff and my friends asked me to buy them some. My friend Soffiah Yusoff, who was then living in California, motivated me to start my own home-based business.

Currently, Deenhubb stocks and distributes books from selected authors from Singapore and Malaysia. We have also submitted their books for book awards in the US. Several of the titles we carry have won awards from Daybreak Press as well as other organisations.

Q: While many Singaporeans typically opt to move to more familiar cities like New York or San Francisco, what made you decide to move to Utah and then Virginia? How different are the culture and lifestyle, and how did you adapt to the new environment?

Suryani: I moved to Virginia because of my husband’s work. Alhamdulillah, adapting has been very easy because Virginia is diverse (unlike Utah) and has a well-established Muslim community. Moving to Virginia felt like home. Firstly, because of Deenhubb, as I already have customers or people who are familiar with my brand, and secondly, because of Rabata where I take classes with Rabata’s academic arm, Ribaat Academic Institute. Rabata has a chapter in Virginia, so I joined them and would be invited to their events. These ladies are instant familiar faces as we have taken classes together and share similar goals, alhamdulillah

Q: What is the Muslim community, particularly in Virginia, like, as compared to other US states?

Suryani: In Virginia, we are blessed with Muslim scholars (both male and female). The mosque scene is active, and so is the Muslim non-profit sector.

Q: What were some of the challenges you faced and positive takeaways of being a Muslim in the US?

Suryani: There are tons of challenges of being a Muslim in the US, especially as a Malay-Muslim. You are a minority within a minority, and don’t forget to throw in the fact that I am a woman!

But you learn to carry yourself, be proud of what your heritage has to offer to the world, and be open to learning from others! In Utah, there were more challenges such as always being the only Muslim and hijabi in the room.

The other challenge would be the lax gun laws in the US!

The positive takeaways are the diversity which adds richness to your Islamic

growth and also, the access to the many scholars, mashaAllah

Q: You often conduct storytelling sessions for the children of the Muslim community in Virginia. What motivates you to be involved in community work?

Suryani: We will be questioned about what we do with our time and talents. Therefore, I enjoy being involved in community work. I run my business, work, take classes and volunteer with Ribaat. It is a full calendar, alhamdulillah

Q: How do you manage your time for community work, career, home-based business and family?

Suryani: It is hard! But my teachers put it simply – spend more time with Allah and the barakah (blessings) will flow. I am not kidding, it is true. And ask for help when you can. I don’t have family here, but I have been blessed to have good friends and an amazing Muslim neighbour who is ready to jump in to help if needed. Also, I don’t fret over the details. Dinner is not a three-course meal, just a simple stir fry and meat dish.

Q: Do you recommend Malay/Muslim youths to venture out of Singapore, work and live overseas?

Suryani: Yes, absolutely! It is hard. I remember crying outside my lecture hall when I first moved to Malaysia (and it was just KL!). But you need to know your intention. If you are moving because you are bitter, trying to run away from responsibilities, are ‘sick’ of family or just being in the country, then that is unhealthy. If you venture with pure intentions and fully knowing this earth is from God, then inshaAllah you will not just survive but thrive.

One important tip is to find a community. Don’t just stick to fellow Singaporeans or Muslims. Spread your wings. Know your roots, don’t assimilate but mix with everyone.

Nur Diyana Jalil is an Executive at the Centre for Research on Islamic and Malay Affairs (RIMA), managing its social media, events and publications.

“There are tons of challenges of being a Muslim in the US, especially as a Malay-Muslim. You are a minority within a minority, and don’t forget to throw in the fact that I am a woman!

But you learn to carry yourself, be proud of what your heritage has to offer to the world, and be open to learning from others! In Utah, there were more challenges such as always being the only Muslim and hijabi in the room.”

Suryani conducts regular storytelling sessions for Muslim children in Virginia

Faith, Authority, and the Malays: THE ULAMA IN CONTEMPORARY SINGAPORE

BY AHALLA TSAURO

It is widely known that ulama or religious scholars have played a significant role in modern society. Some might define them as being custodians of authoritative dogma, reproducers of an authoritative legacy, and interpreters of authoritative law. According to the Quran (Surah Fatir 35:28) and its interpretation from the book, Mahasin Al-Ta’wil, the ulama can be regarded as the moral conscience of the society that transcends politics. It can be argued that a person considered an ulama by one group may not be recognised by another. Without a doubt, Muslims generally revere the ulama as a group of learned men well-versed in the religious sciences and theology. They are able to reconstruct their authority when confronted with challenges in a modern nation-state. On the other hand, others argue that the ulama’s power has been undermined under the modern nation-state. This condition resulted from the expansion of religious bureaucracy, which has undermined traditional institutions such as religious schools (madrasahs) and mosques.

The book, Faith, Authority and the Malays: The Ulama in Contemporary Singapore by Dr Norshahril Saat mainly focuses on Islam and the ulama post-1965 Singapore. However, it does not encapsulate the vast history of the role of the ulama in pre-independence Singapore. The contribution of the ulama in transmitting knowledge and scholarship in the past may help to build and construct state heritage. Their contributions, in the form of writings and publications (kitab), the religious schools (madrasahs) they helped to develop and finance, and the religious institutions (mosques and courts) they administered, all constitute a major part of Singapore’s Malay and national heritage. The ulama of the past also helped to

establish important networks with ulama in other parts of the Malay world (modern-day Malaysia, Indonesia, Brunei, South Thailand, and Philippines). There were also networks from the Middle East and South Asia. The important work of Indonesian historian, Azyumardi Azra, shows this connection of the interaction of ulama from the Malay world such as Nur al-Din Al-Raniri, Abdul Rauf al Sinkili and Yusof Al Makassari, and those from the Middle East in the eighteenth century.

Chapter Two discusses the modes of religious authority. In Malaysia, the constitution clearly states that a Malay is a Muslim. Although such a definition does not apply in the Singapore constitution, it can generally be said that almost all Malays are Muslims. The Malays in Singapore today make up about 14 percent of the total population. After incorporating this number with other Muslims from other ethnic groups, the percentage of Muslims in Singapore is about 15 percent of the total population. The Malays are generally Sunni, and followers of the Shafii school of jurisprudence. In terms of religious outlook and experience, the Sufistic orientation plays a big role in the religious life of the Malays. This has to do with the nature of the Islamisation process in the Malay world. Some rituals are identical and similar, including the maulid (Prophet’s birthday celebration), selamatan (communal feast as a symbol of thanksgiving and blessings), and ratibs (mass recitation of voluntary invocation).

This chapter also gives a brief overview of the development of Islamic religious authority from the early stages of Malay feudal society to the present. This is followed by underscoring the various ways religious authority is exercised. Unlike other parts of the world, the ulama in Singapore has neither participated directly in party politics nor sought election as members of parliament. In Indonesia and Malaysia, many ulama have participated in politics such as National Awakening Party (PKB) or Malaysian Islamic Party (PAS), and earned influential spots in government. The manifestation of authority in Singapore is established more through publications, radio sermons, and preaching in mosques.

The mode of religious training that the ulama generally receive changes over time.

The earlier generation of ulama may be trained in madrasah. In recent days, the ulama receive their training in Middle Eastern universities such as Al-Azhar in Egypt or Yarmouk University in Jordan. Moreover, the neighbouring campus in Malaysia, the International Islamic University Malaysia (IIUM), is becoming more popular among the Malays. Apart from that, the trend of ulama receiving training in Western countries is growing. Some receive it from Birmingham in the UK. There are also those who seek religious knowledge in traditional boarding schools or pesantren. The main source of authority such as the educational institution of the ulama might be crucial. From that point, the genealogy of their knowledge and their alumni networks can be traced.

Chapter Three highlights the role of ulama within the religious bureaucracy. It also discusses the contribution of the ulama in formal state institutions. The term ulama is used to describe the institution of muftis (a Muslim legal expert who is empowered to give rulings on religious matters). It briefly traces the historical significance and creation of formal institutions such as the Islamic Religious Council of Singapore (MUIS) and Syariah Court, including a brief discussion of the Administration of the Muslim Law Act (AMLA). The ulama can be very influential in these formal institutions, including heading fatwa committees. The former muftis Syed Isa Semait and Dr Mohamed Fatris Bakaram are some examples. The significant role of religious bureaucracy in shaping the religious life of Muslims in Singapore need to be addressed. Other institutions such as the Syariah Court also need to highlight the contribution of ulama who served as judges of the court.

Historically speaking, MUIS is a religious institution that owes its formation to the colonial government. In 1880, the passing of the Mohamedan Ordinance by the British government led to the recognition of some aspects of Muslim personal laws. Singapore has always been a major port for Haj pilgrims throughout the colonial period for pilgrims in the Malay world. In 1906, the colonial government established a board to supervise and control trusts and endowments called the Mohamedan and Hindu Endowments Board. In 1960s, a major development after Singapore

became an independent and sovereign state took place that led to the formation of a board meant to manage the affairs of the Muslim community, known as MUIS today. The duties of MUIS include the administration of Islamic schools (madrasahs), the collection of religious tithes (zakat), the certification of permissible (halal) products, and the development of Muslim endowment trusts and properties (wakf ). They also look into matters concerning the Syariah Court and the Registry of Muslim Marriages (ROMM). MUIS also looks into the issuance of fatwas (Islamic ruling) and the provision of financial relief to the needy. The author argues that the official ulama are seen as co-opted into formal state bodies, and hence perceived as rubber stamps and lackeys of the state.

In Chapter Four, the ulama from nongovernmental institutions and informal networks are the central discussion; mainly the Singapore Islamic Scholars and Religious Teachers Association (PERGAS). Some members of PERGAS are either former members of MUIS or are currently holding appointments in MUIS. Also, some may be given roles in quasi-official set-ups such as the Religious Rehabilitation Group (RRG), which is tasked to provide counselling for former terrorists from Jemaah Islamiyah (JI). The prominent ulama of PERGAS include Ahmad Sonhaji Muhammad and Syed Abdillah Al-Jufri. Besides the ulama from PERGAS, the roles of other independent ulama unaffiliated with any formal institution are also important to discuss such as the ulama in tariqah (Sufism school or order) circles. The tariqah leaders discussed in this book are Ustaz Ibrahim Kassim and the late Kyai Kassim Adnan. In addition, this chapter discusses the role of Habib Syed Hassan Alatas, the Imam of the Ba’alwie Mosque, the respected Islamic preacher among Muslim community and his contribution in preserving Hadrami tradition in Singapore.

Chapter Five highlights the “other ulama”, mainly the role of female ulama. The author insists that a study on them has never been conducted before. It is important to highlight how women had led the community in various ways. Some had led pilgrims in performing the haj. The contribution of other groups that are not defined as ulama but share the task of

social reform and the betterment of society are also highlighted. In this regard, Muslim intellectuals, social critics, female religious elites and literary figures can be identified as the “other ulama”. These personalities may not be regarded as ulama by the mainstream religious community, but equal attention should be paid to their scholarly contributions, writings, and activism vis-à-vis those of the religious leaders seen as ulama

Muslim women have taken up key roles in mosque management and it was rather surprising having females as mosque chairpersons. It is clear that there is still a desire to preserve age-old practices and the inability to apply traditions in the modern context caused much uneasiness about women holding important position in the religious domain. However, the number of women preachers today is generally on the rise. This is because of the high enrollment of female students in the madrasahs. More and more women are giving public talks and lectures. Nevertheless, is the religious community today willing to accept the notion of women ulama? In fact, no woman is featured in Obor Ummah, a book documenting the lives and contribution of Islamic scholars in Singapore, while only two are featured in Obor Ummah 2; the late Ustazah Khamsiah Ahmad and Ustazah Sharifah Badriyah Syed Ali Alsagoff.

It is hoped that more women ulama would hold important positions, just as they have successfully led other community institutions such as Yayasan MENDAKI and the Malay Heritage Foundation. In 2010, Madam Zuraidah Abdullah was appointed to the MUIS board. More women should be encouraged to play leading roles in the religious sphere as they have in other areas of public life. Ustazah Khamsiah Ahmad was the first principal for Madrasah Alsagoff Al-Arabiah (1960-1981) and she published a book entitled, Wanita Islam (Muslim Women). The appreciation of women ulama is an issue that the community needs to rethink.

Apart from including women, the conception of ulama and religious authority should not exclude the contribution of intellectuals. The inclusion of the intellectuals reinforces the argument that the term ulama should not only refer to those who attended religious school or are

trained in particular religious traditions. It was central to the Prophet’s mission to uphold social justice and to discuss the problems of society. At the same time, the ulama is expected to be the moral conscience of the society. One good example is the contributions of Professor Ahmad Ibrahim and Professor Syed Hussein Alatas. The latter once stated that one should not neglect Ibnu Khaldun’s Al-Muqaddimah, just as Muslims do not neglect Imam Ghazali’s Ihya ‘Ulumuddin

The complexity of the challenges facing modern societies shows that the religious scholars cannot afford to be an exclusive group but should work hand-in-hand with other segments of the society.

Chapter Six discusses the ulama’s response to contemporary challenges including aspects of madrasah education, interethnic and inter-religious conflicts, challenges to their traditional authority and modernity. This book generally argues that the authority of the official ulama is in decline as a result of modernisation and uncovers the perception that the official ulama is co-opted by the state. Nevertheless, one has to locate the authority of the ulama and other religious organisations within the context of corporatism, where the power of the institutions are hierarchically determined by the state to meet certain functions. Thus, it is difficult to situate and segregate the official ulama from the non-official ulama because the latter invariably have served in official positions or vice versa, or may be involved in the state programme in one way or another.

The author opines that religion will continue to play a huge role in the development of the Malays in their quest for modernisation. Thus, the ulama will continue to play a significant role in guiding the religious community. Nevertheless, the challenge is the kind of religious leadership that the community expects from the religious elites. It is hoped that the ulama are not only those who are regarded as experts in rituals or memorisation but are also those who are equipped with the sense of stewardship, and with the capacity to grapple with contemporary issues and problems facing modern societies and, at the same time, are faithful to the values and universal principles enshrined in his or her religion.

Ahalla Tsauro is a Master of Arts Candidate in the Malay Studies Department at the National University of Singapore (NUS). His current research focus on politics, religion, and liberation theology. His latest writings can be found in book chapters such as ‘Heritage, Culture and Society: Critical Voices of Young Malays’ (2021), and other online articles.

It is hoped that the ulama are not only those who are regarded as experts in rituals or memorisation but are also those who are equipped with the sense of stewardship, and with the capacity to grapple with contemporary issues and problems facing modern societies and, at the same time, are faithful to the values and universal principles enshrined in his or her religion.

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