Chapter 5:  Consequences of progress and Prosperity (Cont’d

Economic Growth and Social Equity

A much-decried consequence of economic growth is the attendant unequal distribution of wealth. We all differ in our abilities, aspirations, and priorities. While we all should be treated equally and be given equal opportunities, there is no reason why we should expect equal results. Those who produce more or better should reap their proper rewards. There is nothing unjust about that, indeed it would be the height of injustice were it to be otherwise. The Quran emphasizes justice, not equality; it frowns on poverty, not inequality. With the differences in our abilities, there will inevitably be corresponding differences in our achievements. The Quran admonishes us not to covet those who have more than us.

Nor would we be just if we were to treat everyone equally. The American jurist Felix Frankfurter once wrote, “It is a wise man who once said that there is no greater inequality than the equal treatment of unequals.”9 As parents we do this intuitively with our children; we give more to those who need the most.

Accepting that there would be inevitable differences in our achievements does not imply that we should ignore such differences. When carefully analyzed, such jarring anomalies and inequalities are often the consequences of gross injustices through outright oppression and discrimination. Economists now recognize that such inequalities especially when extreme can be destabilizing and adversely impact growth.10

There would be no visible inequality if everyone were poor and starving. As society develops, there would be a transient increase in inequality, the so-called Kuznet inverted U curve.11 With greater prosperity, such inequalities tend to narrow. Some dispute this observation and point to the United States where despite increasing prosperity, the disparity in wealth between the top and bottom 20 percent of the population has widened. This disparity is even more dramatic if we compare those in the 99th percentile to those in the 20th.12 Surprisingly, inequality in America even though it roughly parallels ethnic and cultural lines does not elicit much outrage. This is because while inequality has increased, poverty has decreased, especially absolute poverty.

If you are mired in abject poverty you can understandably resent others with wealth, especially when that wealth is ostentatiously displayed. When you are not trapped in poverty but merely not well off, you may not be as envious of those who have great wealth. Your concerns then would be on how you could accumulate such good fortune and join the select crowd.

America has another positive trait that mitigates class resentment. By and large wealth in America is acquired through individual talent and achievement. The role of inheritance is reduced considerably through heavy inheritance and gift taxes. Unlike in feudal societies, heritage has a minimal role. The likes of Bill Gates and Tiger Woods acquire their fabulous wealth directly through their talent and accomplishments. Hence no one begrudges them. One may rightly argue whether such talent as in sports, entertainment, and software should be so outlandishly rewarded, but that is the voluntary judgment of society. This is quite different from the way much of the wealth is accumulated in the Third World, Malaysia included. There wealth is often not the result of talent or enterprise, rather of corruption and rent-seeking behaviors. It is no surprise that such wealth elicits much disgust.

Loss of Community Identity

Many fear that with progress and globalization, smaller communities risk losing their culture and language, and with that, their identity. They fear the overwhelming influence of the dominant cultures, in particular, Western culture. Today the artifacts and icons of Western culture are everywhere, from the slums of Soweto to the kasbah of Casablanca. Already, thousands of minor languages and cultures have been irretrievably lost.13

As with the physical problems associated with progress, this threatened loss of minority cultures, languages, and identities can best be solved not by retreating but by embracing progress and globalization. The successful societies and cultures are those that have accommodated to the dominant cultures and languages. The current social experiment in Papua New Guinea is instructive.14

This small South Pacific nation has over 5,000 distinct languages and cultures. The thick impenetrable jungles, steep rugged mountains, and swift wide rivers ensured the isolation of these disparate tribes, hence their distinctive cultures and separate languages through the ages. That is, until now. With trade, the Internet, and other modern communications, these tribes have come in increasing contact with each other and the outside world. With that, the ever-dominant Western culture and English language threaten to overwhelm their own rich heritage and language.

In 1993, their wise leaders adopted a novel approach. They reformed the education system whereby for the first three years the children would learn their own language. There are literally thousands of such languages. After the third year, they would continue with their own language but only as one subject, with the language of instruction now switched to English. In this way the children would learn early not only their own language but also English.

Teaching and learning their own language would ensure the survival of their language and culture; teaching and learning English would ensure their economic security. If those children were fluent only in their own language (which has limited value in the marketplace), they would quickly become marginalized economically. If they were not successful economically, their language would surely die with them. Their fluency in English would ensure their economic survivable in the larger world. Once that is assured, their language and culture would follow suit.

We see a similar phenomenon with the Irish. There was a time when being Irish and underclass were synonymous. No wonder they had an inferiority complex and did not wish to learn their own ancient language—Gaelic. Today, befitting their greatly improved economic status, the Irish are showing renewed interest in Gaelic. It is now chic to converse in it, and aspiring politicians liberally sprinkle their speeches in Gaelic.

Modern ICT could be harnessed to preserve the cultures of smaller societies and tribes. Through the Internet they could project their culture onto the wider world. Nepalese craftsmen could market their arts and crafts directly to buyers in London and New York through the Internet. They could also keep in close contact with their kin who have migrated to the cities or abroad, allowing them to maintain their heritage and culture.

There is a lesson here for Malaysia, not only for Malays but also the smaller tribes like the Ibans and Bidayuhs. Malays in particular feel threatened by the overwhelming presence of English language and Western culture. Having once been colonized, this fear of neocolonialism is not unreasonable. When the government suggested the wider use of English to enhance the employability of young Malays, language nationalists went ballistic.

Malaysia should learn from Papua New Guinea in solving this cultural and language dilemma. Ensure that young Malays and Malaysians are fluently bilingual in Malay and English. This added language skill would enhance their employability and economic success. Once they are no longer economically marginalized, they would more likely be proud of and willingly project their language and heritage.

Canada had its own unique bilingual and bicultural dilemma. There was a time in the 1950s when for a French-Canadian to learn English was seen as an act of national and cultural betrayal, and for an English-Canadian to learn French, appeasement to the French-Canadians! Today, many Canadians are fluently bilingual and comfortable in both cultures. They realize that is a significant asset in this era of globalization.

If all Malays were fluent in English and Malay, then there would not be any necessity for Malays to converse in English. The differentiating social value of knowing English is lost. Many Malays speak English even among themselves to show off the fact that they have attended a foreign university. It is widely known that local graduates can hardly speak a word of English. To differentiate yourself in the marketplace, you speak English.

The solution to the language dilemma of Malays is to encourage the widespread teaching and use of English, in addition to that of Malay. This may sound counterintuitive, but judging from what is happening in Canada, Ireland, and Papua New Guinea, this is definitely the wisest strategy.

            Next:  Personal Price for Progress

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