by Ivy Kwek, guest columnist. In February I started a little experiment for myself. Taking the cue from the recently announced minimum wage, which has been set at RM900 by the government (RM800 for East Malaysia), I decided to try to live within the means of the said amount. Much has been said about the suitability of the minimum wage, namely on whether it is possible and whether it is good for the economy. Even after the implementation of the minimum wage has been justified, the debate continues as to how much a minimum wage should be. One side, particularly the business owners, claims that RM900/month is too high and unsustainable. The other side of the fence thinks that it is too low for survival. Yet, not many seem to be based on a more humane consideration – Just how possible is it to live with such meager salary? And if it is not, how could the other arguments even stand? Hence I decided to try it out for myself. The Essentials As a single person who lives in Bangsar), I pay a rent of RM370 per month for a room. I take the bus to work, which costs me RM1 per trip and hence RM2 per day, and hence approximately RM40 for 20 working days in a month (approximately RM10 extra for other trips outside of work). In addition, I pay a phone bill of RM50. That would leave me with RM430. Initially, I do not know how drastic a change I need to adapt in order to fit into the budget. I decided to take a gradual approach in changing my lifestyle. I still allow myself to do some minimal driving, particularly at night since I feel unsafe taking public transport at late hours. Furthermore, bus routes in Kuala Lumpur are only effective at limited destinations. Nonetheless, I manage to limit my petrol consumption to RM60. I made a trip out of KL, partly at the courtesy of others, of which I paid a nominal RM50, and I went home for Chinese New Year with the cheapest travel option available – round trip by bus – that costs me RM70. Deducting all this non-food expenditures, I’m left with the balance of RM250. Assuming that I eat 2 meals per day, hence 60 meals in a month, I can only afford to spend less than RM5 a meal. I still eat out but opt for cheaper options, such as local stalls, particularly Mamak stalls. At the end of the month, my food bill came out to RM388, i.e. an average of RM6.50 per meal. Emergency and Festivals Of course, the attempt to fit the food expenditure into the budget is unrealistic as that assumed that no emergency fund would be needed. Indeed, an emergency situation did occur. On the 3rd day of Chinese New Year, I fell down and hurt some joints which required a medical bill of RM47 (Fortunately for me, it will be reimbursed by my employer). Half way through the month, my phone charger decided to fail on me and I spent another RM30 to replace it (some might not agree that mobile phone is a necessity, but I would argue that it has become one in the increasingly technology-reliant society). In fact, when I was celebrating Chinese New Year, I was holding not more than RM200 in my wallet. I decided to ‘shrink’ my yearly Angpows for my parents to RM50 each, hence after the RM100 ‘fine’, I’m only down with some loose changes, of which I would have been done for. But thanks to the Chinese culture which favours the single person, I actually managed to collect enough Angpows to break even, with some surplus. Hence I survived. There are a few occasions when I struggled with social pressures. A few reunions with friends were being planned, and some were to take place in restaurants that could not fit my budget. I can’t expect others to follow suit, which is why some meals were more expensive. Due to other co-incidental factors, I actually skipped reunions twice. That would easily cost me another RM100 at RM50 per meal, each. On top of that, there are many hidden costs – I did not include my monthly allowance to my parents in the RM900 budget as it would make the experiment highly impossible. Moreover, the car I am using is inherited from the family and hence no monthly installments were needed; other essentials such as toiletries, electric goods and furniture have not worn out that month and hence did not incur expenditure. Compromises I’ve heard arguments, surprisingly many from young professionals, that it is actually possible to survive within RM900. My response would be: Can anyone afford not to? My point is, however little a person earns, one has to find ways to survive, indeed we have seen many workers who survived even before the minimum wage policy was implemented. The question of the exercise is not whether it is possible or not, but rather, what kind of compromises one needs to make when one has so little to sustain on? What would a low income earner need to be deprived of? Perhaps it would not make sense for a minimum wage earner to be spending almost half his salary on accommodation. That would mean that he/she has to either stay far away from town, which would then increase traveling costs, therefore reducing their quality of life/time spent with family; or share a room with someone else and compromise on his/her living condition and private space. It is perhaps not surprisingly now to know that many foreign workers who, until recently, earn below minimum wage, would cram themselves in a house, some up to 20 people under one roof. Of course, in some cases, especially for the migrant workers, accommodation is provided by employers. Secondly, one of the first aspects that a low income earner would have to give up is recreational activities or non-essential spending, or switch from the expensive options to the cheaper one. Hence, instead of shopping malls, I started going to parks (of which, unfortunately there are not many good ones in KL). Instead of patronizing cafes, I hang out at Mamak stalls to catch up with my friends. I only went for the movies once, courtesy of a friend, and have only bought a new T-shirt at RM17. More so, perhaps one of the most stressful parts of living on a minimum wage is the psychological pressure that comes with the lack of financial power – the need to track every bit of expense. Sometimes, this would mean forgoing the drink during meals (or snacks!), or sticking to the same type of food every day for the lack of choices; sometimes, bearing the hidden social discrimination for not being able to consume the way the ‘better-to-dos’ in your social circle actually do (especially in festivals and special occasions); sometimes, it would mean less convenient options (eg. public transport over private cars), sometimes, having no luxury to allow yourself to fall into a situation where emergency funds need to be employed (such as falling sick, having your money stolen or getting fines from the police). What happens when there are mouths to feed? When I first announced my intention to do this, many friends were initially interested in joining me, but eventually did not, due to concerns over their family, especially those with small children. Indeed, many of the minimum wage earners have families with dependents too. If it is so hard for a single person, how would it be like for a family with RM1800 (assuming that both the adults work and earn a minimum wage) or less? Meanwhile, our country’s poverty line is defined as a family of four earning less than RM763 per month. This would include children that are still feeding, or in schools, an age where nutrition and education is extremely important and cost-incurring. Yet, under the Malaysian statistical definition, a family is not considered poor if it earns more than RM763 per month. Multidimensional approach to poverty While I believe that the ultimate solution is to increase the disposable income for workers, there are also other policies that could improve the quality of life of low income groups. For example, better public transport with accessible routes and affordable fares, which can boost the mobility of the low income group without increasing their travel costs drastically; as well as more and better managed public spaces, such as community parks that are not profit-driven, as an outlet for leisure. While I used to disregard the effectiveness of the government’s and charitable organizations’ effort to provide short-term aid, such as low cost housing (eg. Program Perumahan Rakyat), affordable healthcare (eg. 1Malaysia clinic), and cheaper meal options (eg. Menu 1 Rakyat), I am now less skeptical about it, wishing only that it could be given more serious thought in its implementation, as well how they can serve the poor with dignity and not in a condescending manner. The Survival Project In the end, I did over budget, above RM900. Perhaps, as some might argue, that the expenditures can be further slashed to fit into that budget, say if I share my already small room with another person to halve the cost, strictly limiting every meal to less than RM5, or if I forego all kinds of cost-incurring recreation. But that would be a life of utmost deprivation, surely not a life of decent comfort.
|
Items |
Amount |
|
Accommodation |
RM 370 |
|
Transport
|
RM 50 RM 60 |
|
Food |
RM 388 |
|
Phone |
RM 50 |
|
Others: Medical Phone charger Outstation Trip T-shirt |
RM 47 RM 30 RM 50 RM 17 |
|
Festivals: Angpows for parents Transport (Balik Kampung) |
RM 100 RM 70 |
|
Total |
RM1232 |
Mohd Hafiz Andrew sempat mengunjungi sebuah kuil di Bukit Bendera, Pulau Pinang.[/caption]
Saya memang sudah menjangkakan reaksi yang pelbagai daripada pelbagai pihak. Bagaimanapun, memandangkan niat saya adalah untuk membuka minda orang ramai untuk berdialog dan berbincang secara terbuka mengenai pelbagai perkara yang sebelum ini (mungkin) dianggap sensitif, maka saya menerima kesemua komen dengan gembira.
Persoalan paling asas yang menghantui fikiran ramai selepas membaca makalah-makalah berkenaan adalah pertanyaan sama ada seorang individu Bukan Melayu yang memeluk Islam akan lebih gemar menukar identitinya menjadi “orang Melayu” atau tetap berbangga untuk mengekalkan jati diri, budaya dan keunikan keturunan asalnya.
Seorang rakan, Azmal Narawi (Azuma) yang berasal dari Kelantan dan kini tinggal di Batu Caves, Selangor menghantar pautan bagi petikan dari Kitab Riyadh as-Solihin berkaitan topik hubungan silatulrahim dengan ibu bapa berlainan agama. Hadis yang dipetik adalah daripada Riwayat Bukhari dan Muslim.
Dalam huraian Hadis itu antara lain dijelaskan bahawa Islam menyusuh umatnya menghubungi ibu walaupun ibu itu bukan seorang Islam; hubungan anak dengan ibu adalah kekal walaupun berlainan agama dan kepercayaan; serta harus mengekalkan silatulrahim dengan keluarga asal (Bukan Islam) selagi mereka tidak memerangi Islam.
Bagi seorang guru, Mohd Hafiz Andrew Hafiz yang berasal dari Pahang dan sedang melanjutkan pelajaran di Universiti Sains Malaysia (USM), walaupun sudah mendapat hidayah untuk memeluk agama Islam, beliau menegaskan: “Aku kekalkan kaumku.”
Seorang lagi individu India-Muslim yang saya kenali sejak Ogos 2011 ialah Haji Effendy Abdullah yang tinggal di Johor Bahru. Agak menarik untuk diperhatikan bahawa bahawa pada bahagian “religion” (agama) di Facebook, beliau menulis “Good Muslim” (Umat Islam yang Baik).
“Islam adalah satu agama yang tidak dihakmiliki oleh mana-mana kaum, etnik atau bangsa; sebagaimana juga agama Kristian, Hindu, Buddha, Sikh dan sebagainya. Apabila seseorang memeluk agama Islam, orang itu hanya bertukar agama sedangkan kaum, keturunan atau etnik asalnya akan kekal hingga akhir hayat,” katanya.
Effendy turut menceritakan daripada pengalamannya bahawa pada musim haji di Mekah, penganut Islam yang paling ramai adalah dari negara-negara seperti India, China, Pakistan, Bangladesh, Turki, Afrika dan Rusia.
Tidak ambil kesempatan atas Perkara 160
“Jemaah haji dari Malaysia, Singapura, Brunei dan Thailand adalah relatif sedikit berbanding bangsa lain. Dalam isu yang dibincangkan pula, istilah ‘masuk Melayu’ adalah tidak betul sama sekali. Saya lahir dalam keluarga kaum India sebelum memeluk Islam. Saya tetap kaum India dan tetap juga mengikut hukum syarak Islam,” katanya.
Pesara ini turut menegaskan: “Saya tidak akan menjadi Melayu dan saya juga tidak mahu menjadi Melayu.”
[caption id="attachment_1566" align="alignright" width="150"]
Pasangan Effendy dan Rohani hidup bahagia bersama keluarga.[/caption]
Turut berkongsi pendangan itu adalah isterinya, Rohani Deraman yang berasal dari Pasir Putih, Kelantan. Novelis ini juga sentiasa sedar dan akur pada hakikat bahawa lelaki yang menjadi pasangan hidupnya adalah lelaki kaum India beragama Islam.
“Ramai yang terlupa bahawa Islam itu agama manakala Melayu itu kaum. Islam adalah milik semua makhluk yang Allah berikan hidayah dan petunjuk. Jadi, agama Islam bukan milik mutlak orang Melayu sebagaimana disangka pihak tertentu,” kata Rohani yang juga amat mesra dengan adik-beradik iparnya yang beragama Hindu.
Apa yang amat unik mengenai Rohani adalah bahawa sejak berkahwin, dia sentiasa menjaga, menghormati dan melayan ibu mentuanya dengan penuh kasih walaupun mereka berlainan kaum dan agama. Saya melihat tindakan Rohani sebagai “dakwah positif” yang mampu memberikan gambaran tepat mengenai ajaran sebenar dalam Islam.
“Jika seseorang itu dilahirkan dalam keluarga kaum Cina, maka tetaplah itu kaumnya sampai ke hujung nyawa. Sekiranya individu itu memeluk agama Islam, apa yang perlu ditukar hanyalah sedikit cara hidup sekiranya didapati bertentangan dengan lunas dan ajaran agama Islam. Akan tetapi, perlu saya tegaskan bahawa seseorang itu tetap orang Cina, India, Portugis, Belanda, Iban atau apa sahaja walaupun selepas memeluk Islam,” tegas penulis sepenuh masa ini yang antara lain menghasilkan novel Jihad Mardina (2012).
Wajar juga dinyatakan bahawa Effendy dan Rohani adalah pasangan suami-isteri. Sepanjang saya mengenali mereka, pasangan itu tidak pernah cuba mengkategorikan Effendy sebagai “orang Melayu” walaupun beliau layak mengikut Perkara 160.
Perkara seperti ini tentulah berbeza dengan realiti yang dapat kita perhatikan sendiri di sekeliling kita saban hari. Malah, siri artikel saya mengenai topik “Melayu” tercetus berikutan insiden Ridhuan Tee Abdullah (nama asal: Tee Chuan Seng) menulis rencana bertajuk “Kesabaran umat Islam ada had” (Sinar Harian, 18 Februari 2013).
Saya ada menulis makalah bertajuk “Antara Konvoi Rumah Ibadat dan Ultra Kiasu” (Projek Dialog, 19 Februari 2013) dan kenyataan media “Ridhuan Tee Perlu Didakwah” (Projek Dialog, 24 Februari 2013). Antara isi penting yang disentuh adalah mengenai individu “Bukan Melayu” yang memeluk agama Islam dan segera menganggap dirinya “lebih Melayu daripada orang Melayu”. Sekali gus, tindakan “ultra kiasu” mereka mencemarkan nama baik orang Melayu (tulen) dan kesudian agama Islam.
[caption id="attachment_1567" align="alignleft" width="150"]
Anak-anak buah Anim Sri Mastika daripada suku Dusun-Bajau.[/caption]
Menyentuh topik perbincangan yang berkaitan, Zuraimi Baharum @ Bani Omar tampil dengan pandangan berikut: “Rasa-rasanya Islam di Malaysia tidak berkembang kerana Islam telah diMelayukan; selain akhlak yang ditunjukkan oleh orang Islam itu sendiri, terutamanya orang Melayu-Islam.”
Seorang lagi individu yang mengemukakan pandangan serta berkongsi pengalaman ialah Anim Sri Mastika Yunus, seorang etnik Bajau dari Sabah yang sejak turun-temurun sudah beragama Islam. Beliau yang berasal dari Kota Marudu sedang melanjutkan pengajian peringkat sarjana di Universiti Malaysia Sabah serta kagum dengan pandangan politik Nabi Muhammad.
Kita sepatutnya meraikan kepelbagaian
“Dahulu, ketika datuk saya dari suku Dusun memeluk agama Islam, beliau tidak disebut sebagai ‘masuk Islam’ atau ‘masuk Melayu’ tetapi ‘ne kesama’ iaitu ‘masuk Bajau’. Di Sabah, suku Dusun, Murut dan Rungus antara suku/etnik yang secara keturunan beragama Kristian atau pagan,” kata Anim yang turut menguasai bahasa suku Dusun dan Bajau.
Beliau adalah anak kacukan Bajau-Dusun. Keturunan bapanya suku Dusun tetapi apabila datuknya memeluk Islam, maka keturunan itu turut mula dikenali sebagai orang Bajau (ne kesama).
“Walau bagaimanapun, saya bangga jika dikenali sebagai orang Dusun – bukan Bajau, bukan Melayu. Hal ini kerana asal-usul saya secara biologi dan genetik memang suku Dusun sebelum datuk masuk Islam dan ‘masuk Bajau’. Saya rasa konsep ‘masuk Bajau’ berlaku akibat kurang pengetahuan dan keadaan masyarakat pada zaman datuk saya,” kata Anim.
Rosihan Amri Md Zakaria, seorang guru di Pulau Pinang juga berkongsi pandangan dan hujah menerusi dialog yang berlaku dalam keadaan positif dan membuka minda.
[caption id="attachment_1568" align="alignright" width="150"]
Buku ini amat sesuai dijadikan bahan “dakwah diri” bagi orang Islam.[/caption]
“Saya seorang Melayu-Islam. Namun, saya merasakan stigma orang Melayu yang mendesak ‘saudara baru’ atau ‘mualaf’ mengikut sepenuhnya budaya Melayu dan menggunakan nama Melayu adalah salah sama sekali. Kita sepatutnya meraikan kepelbagaian kaum dan budaya; bukannya mengamalkan pemahaman yang sempit iaitu ‘Melayu adalah Islam’ dan ‘Islam adalah Melayu’,” kata guru itu yang tinggal di Sungai Petani.
Pandangan yang dikongsikan oleh rakan-rakan ini membuktikan bahawa kebanyakan masyarakat menyedari perbezaan antara “Melayu” dan “Islam”. Malah, apabila seseorang “masuk Islam” tidak semestinya bermakna “masuk Melayu”.
Malangnya masih ada puak yang tidak tahu atau berpura-pura tidak tahu. Malah, tidak dapat dinafikan bahawa ada juga puak yang sengaja mengiktiraf dirinya “masuk Melayu” supaya boleh menjadi “orang Melayu” mengikut takrif Perkara 160 dan seterusnya “merampas” hak berupa kedudukan istimewa yang sebenarnya diperuntukkan untuk kaum Melayu di bawah Perlembagaan Persekutuan dan Wasiat Raja-raja Melayu.
Semasa menyertai Konvoi Rumah Ibadat Seremban pada 17 Februari 2013, saya turut menerima cenderamata daripada Pertubuhan IKRAM Negeri Sembilan dan Hidayah Centre Negeri Sembilan.
Cenderamata itu adalah sebuah buku berjudul Fiqah Berinteraksi dengan Non-Muslim (2009) tulisan Mohammad Nidzam Abd Kadir. Saya sangat berminat membaca buku terbitan Telaga Biru itu yang disusun secara komprehensif dan mudah dirujuk; khususnya bagi orang Islam (termasuk mualaf) dalam hubungan mereka dengan orang Bukan Islam (termasuk keluarga asal).
Puak ultra kiasu, etnosentrik dan fanatik yang tidak mampu atau tidak mahu membezakan antara “Melayu” (kaum) dan “Islam” (agama) amat wajar membaca buku ini sebagai suatu “dakwah diri” yang amat berguna dan pasti menginsafkan.
Langkah ini amat wajar bagi memastikan mereka tidak terus “sesat” dan meneruskan “dakwah negatif” yang memberikan gambaran tidak benar mengenai Islam kepada masyarakat pelbagai kaum dan agama di Malaysia.