Brunei Darussalam's quest for ideology (2)

Brunei Darussalam's quest for ideology (2)

By Bilveer Singh

This is the second of two articles examining the national
ideology of Brunei Darussalam, the Melayu Islam Beraja.

SINGAPORE (JP): In terms of monarchy, Brunei has had this
system of government for more than ten centuries. Chinese annals
have recorded the existence of Brunei during the Liang Dynasty
(502-566). Brunei leaders have argued that this is the form and
system of government with which they are comfortable with, has
worked and would prefer to maintain even though it would make
Brunei one of the few governing monarchies in the world.

The bonding between the people and the Monarch is very strong
and is presently one of the reasons for the resilience of the
Brunei polity. As has been argued elsewhere, in term of modern
theories of governments, there seems to exist a clear social
contract between the sultanate and the subjects and as long as
both parties are happy with the duties and obligations of each
other the system is destined to stay in place.

In terms of Islam, unlike the Malay character and the
monarchy, this is relatively new. Brunei converted to Islam when
Sultan Muhammad Shah converted to the religion through marriage
with the Princess of Johore in 1368. Prior to this, Brunei was
essentially Hindu in character. Since then, Islam has colored
every facets of Brunei political and social life. During the
heydays of Western colonialism in Southeast Asia, Brunei was the
cradle of Islamic civilization in the region.

Thus, while the MIB's intellectualization is new, as a
philosophy and way of life, it is not. What the MIB has tried to
do is to make more explicit and transparent what have been
practices and norms for more than six centuries in the country.

This took on a new urgency after 1984 as Brunei regained its
independence and wanted to provide a clear statement about itself
and its world-view. Through the promulgation and popularization
of the MIB, the leadership hoped to achieve a number of clear
goals: the survival and continuity of the new state; national
unity; help the state to set its goals for the people; provide
the impetus and motivating force for political and social
development in the country; and finally instill a sense of pride
in the people so that they do not suffer from the syndrome of a
small state.

As a political tool, it is hoped that the MIB would help in
the defense of the country by making people more closely
identified with the state, would help in the filter of ideas so
that the good would be absorbed and the negative repelled as well
as help the people to adapt to new challenges that are emerging
in the world.

In order to implant MIB values into society, two major
structures have been created. The first is the National Committee
on MIB headed by Pehin Aziz. This has the final word on the MIB
and provides the broad guidelines as to how the ideology should
be implemented.

Second, is the Secretariat of the MIB based at the Brunei
Studies Academy at the University of Brunei. This is the
administrative and research wing of the MIB tasked with giving
the ideology an intellectual dimension.

Presently, MIB values are taught to Bruneians from
Kindergarten to the University, demonstrating clearly the
political will with which this value inculcating program is being
undertaken.

While the objectives appear benevolent, many outside observers
have raised questions about potential tension-points. One of the
main concerns relate to the position of the non-Malay and non-
Islamic population of the polity. Another relates to the
dampening effect it would have on the country's democratization
process.

However, on all these counts the fears are exaggerated as MIB
is not aimed at being discriminatory. While the country is
largely Malay and Islamic in character, the non-Malay and non-
Islamic population have a clear place in the country and are
doing extremely well.

As a fully practicing Islamic country, Brunei preaches and
practices racial and religious tolerance, largely explaining the
political tranquility in the sultanate. A visitor to Bandar Seri
Begawan will be pleasantly surprised to see that a large Chinese
temple dominates the landscape in the heart of the capital next
to the former Legislative Assembly building.

Fears of Islamic extremism in the country are unfounded as
Brunei's Islam is of the Shafie Sunni sect which abhors
extremism. If anything, the Brunei authorities have dealt with
Islamic deviationism in a strong way was evident by the banning
of the Al Arquam religious sect about three years ago.

As for democratization, there are no evident pressures even
though the leadership is attempting to anticipate this by
undertaking greater political discussions. It has also been
rumored that the Legislative Council may be reactivated in the
near future to manage this problem which will come with greater
development and awareness.

While the monarchy is the centerpiece of MIB, this is
something which Bruneians prefer, a choice that must be respected
by others.

In the final analysis, the MIB is the full expression of what
Brunei would like to see itself as. It mirrors Brunei. It is
typically Brunei model and epitomizes the efforts at achieving
Bruneization. It has made a conscious choice to evolve in such a
way so that the Malay, Islamic and Monarchical elements are
central to the polity while respecting and tolerating other
groups present in the sultanate. It should be illuminating to
note that not all of the seven Malay tribes domiciled in Brunei
are Islamic. This is the essential Brunei.

If anything, the MIB can be viewed as framework through which
Brunei hopes to evolve politically, socially, culturally,
ideologically and even economically. While there will always be
concerns, especially about the pace of Islamization, these have
been well managed and considered.

Brunei is not the epitome of religious fanaticism that is
found elsewhere . On the contrary, it is just the reverse and
hence known as the "Abode of Peace." Therein lies the critical
importance of the MIB and what it is supposed to achieve for
Brunei in terms of peace, security and development.

Thus, just as it is important to understand Pancasila,
Rukunegara, Shared Values and the Thai Value system to under the
various ASEAN countries, it has became vitally necessary to
understand and appreciate the MIB in order to gain insight about
what an independent and sovereign Brunei polity is all about.

Dr. Bilveer Singh is a senior lecturer in political science at
the National University of Singapore.