Before election, they are elite. Talk like "mu zhong wu ren". After election, they become "servant" and talk like they want to serve the people. This only confirm that a certain percentage of alternative party in the parliament to avoid this "elite" thinking. After all, competition is good for the people.
Can someone more competent please take over PM Lee's job? The current generation will never forget how lousy he is! Please get lost.
Hmmm........... 1. 看穿但不说穿。很多事情，只要自己心里有数就好了，没必要说出来。 2. 高兴，就笑，让大家都知道。悲伤，就假装什么也没发生.. 3. 在不违背原则的情况下 ,对别人要宽容 ,能帮就帮, 千万不要把人逼绝了 ,给人留条后路.. 4. 快乐最重要，谁人、何物、何事使你快乐，你就同他们在一起。何物让你不快乐，你就离开他。没有条件，创造条件也要离开他。 5. 不要老在别人面前倾诉你的困境袒露你的脆弱.. 6. 没有十全十美的东西，没有十全十美的人，关键是清楚到底想要什么。得到想要的，肯定会失去另外一部分。如果什么都想要，只会什么都得不到。 7. 我喜欢一位朋友说的这句 “善忘是一件好事。” 8. 两个人同时犯了错，站出来承担的那一方叫宽容，另一方欠下的债，早晚都要还。 9. 自己不喜欢的人，可以报之以沉默微笑；自己喜欢的人，那就随便怎么样了，因为你的喜爱会挡也挡不住地流露出来。 10. 不要做刺猬 ,能不与人结仇就不与人结仇 ,谁也不跟谁一辈子 ,有些事情没必要记在心上.. 11. 学会妥协的同时，也要坚持自己最基本的原则。 12. 不要停止学习。不管学习什么，语言，厨艺，各种技能。 13. 钱很重要，但不能依靠男人或父母，自己一定要保持一定赚钱的能力。。。。 14. 不要太高估自己在集体中的力量，因为当你选择离开时，就会发现即使没有你，太阳照常升起…. 15. 过去的事情可以不忘记，但一定要放下。 16. 即使输掉了一切，也不要输掉微笑……
I have come to believe that in every situation and case in life, there is always a ten year series - excluding those not happened situations or cases.
"If you’re on the wrong train, every stop is the wrong stop." ~ Carat CEO, David Verklin
I still don't understand how does an interview can really determine if one can do well in the job. I see celebrities performing badly in interview, and people who do well for interview did not do the job up to expectation. How can the interview process really determine a candidate can do the job? Only people who have good memory and talk well can pass the interview and may not do the job well. -_- What you think?
Is it possible to believe that human beings have a function and purpose and yet deny that we are designed by someone or something?Philosopher Alvin Plantinga argues that if contemporary evolutionary theory is true, then the probability of human beings becoming rational creatures with reliable truth-producing cognitive processes is rather low. so contemporary evolutionary theory cannot be an explanation for human intelligence
100 ways to uncomplicate life
1. Don’t try to read other people’s minds
Don't regret anything you do, cause in the end it makes you who you are!
Sometimes, it takes a really good fall to know where you stand.
You will become way less concerned with what other people think of you when you realize how seldom they do. -Unknown
One of the good articles:
PAP, from people’s advancement to pro-alien
In 1959, the PAP (People’s Action Party) was a achieved people’s advancement in socio-economic development. From 1984 onwards, the PAP regime promoted productivity to rely less on foreign workers. In 1990, the PAP promoted a Next Lap vision with immigration as a complement to make up for falling births.More fast-track career path elite dominated the regime. They were excited about tapping the supposed talent pool of foreign talent around the world. In early 1993, the pro-PAP mainstream media heaped praise on Mr Sim Wong Hoo. He was perhaps Singapore’s only truly home-grown international entrepreneur.
The fast-trackers wanted to become Mr Sim in the fastest time. Under their unique style, they actively turned the workplace into a mini-United Nations (UN) at all levels. They reasoned if this would enhance Singapore’s global competitiveness and greater pay cheques for everyone, including themselves.
There was a huge increase in SPRs (Singapore Permanent Residencies) and citizenships. The beneficiaries included Temasek Review’s future favourite foreign talent Mr Sinha Shehkar. He became a citizen in 1994 at the age of 25 without having to perform National Service (NS). NS was military conscription or its equivalent for male citizens and certain SPRs.
More foreign students entered into the mainstream higher educational institutes such as NUS (National University of Singapore) and NTU (Nanyang Technological University). They were mainly concentrated in Engineering and Information Technology. Some received financial assistance from the PAP regime.
With the fast trackers’ promotion, these students soon had a rewarding career and SPR without serving NS. Some later assisted the PAP regime to bring in more foreigners between the ages of 21 and 35.
The supposed foreign talents had a future exit strategy for themselves and for their sons to legally avoid NS. The PAP regime knew about of NS avoidance but kept quiet as it gradually saw another value for immigrants. More naturalized citizens (about 7000 per year during the 1990s) meant political value.
The PAP regime was upset with certain younger home-grown locals’ interest in a 2 party system since the 1991 GE (General Election). The PAP repackaged itself as a party of both home-grown citizens and foreign immigrants. The fast-trackers wanted to maintain absolute political dominance at home.
After the Asian financial crisis of 1997, 45 year old lesser-educated workers became the 1st group of locals to lose their jobs. Requests for an immigration slowdown were rejected by the PAP regime. It emphasized retraining for reemployment but it was of limited use so long the massive immigration inflow continued.
During the regular wage rises from 1986 to 1996, many local workers benefited and assumed more good years. Some spent much of their money on eating, drinking and touring. After 1997, no 25-year-old high flyer in the civil bureaucracy wanted to spend much time on 45 year old obese and demoralized ex-workers.
A second elimination wave occurred to 45 year old senior managers from 1999 to 2000. In 1998, PAP legislator and NUS lecturer Dr Tan Boon Wan (http://theonlinecitizen.com/2010/11/immigration-still-an-issue-12-years-on/) asked the Cabinet to define foreign talent in employment and career advancement.
The PAP regime became contradictory. It told locals to aim for high advancement while describing high-aspiring locals as pampered and choosy. It claimed there were chronic shortages of well-paid talents while emphasizing foreigners were brought in for low-paying jobs which locals were said to have avoided.
Nonstop and systematic glorification of foreigners by the PAP shaped the organizational mindset. Foreigners were employed and promoted at all levels, functions and sectors because they were foreigners. The employing organizations saw them as better, faster and sometimes cheaper. Improving productivity was nice but it took time. The massive inflow provided instant solutions.
Younger critics had little effect as they were in the minority in their age group. Many youngsters were still having good careers in both public and private sectors and did not care. Some such as Ms Jessica Tan (Information Technology) and Mr Teo Ser Luck (Logistics) would join the PAP regime.
In 1998, the TFR dropped below 1.5. According to the pro-PAP mainstream media, this was a sign that efforts to increase births had failed. The fast—trackers became more inclined to see immigration not just as a complement but a strategic portfolio. Massive immigration created a vicious cycle with less resident births.
While Dr Tan was voicing his concerns, NUS was planning for the next strategic initiative. In 2000-2001, his big boss,newly-installed Vice-Chancellor and President Professor Shih Choon Fong announced the formation of a NUS global knowledge enterprise. By 2005, NUS no longer resembled Singaporean.
The only barrier left was the 2001 GE. Young PAP leader Dr Vivian Balakrishnan talked about reaching out to the younger generation. Within the wider context, this also included the younger foreign immigrants. The PAP had a massive victory with 75.2% of the valid vote.
During the 2002 National Day rally speech, Prime Minister Goh Chok Tong criticized unhappy emigrating locals and described them as quitters. The PAP transformation into the Pro Alien Party was complete.
Grey Hippo
Christianity in China
"Ironically," says Fu, "church history shows that the more the political persecution, the more believers there will be. This is the case in the Roman Empire, and also with China."
By Lauren Green
Published January 20, 2011 | FoxNews.com
Read more: http://www.foxnews.com/world/2011/01/20/christianity-china/#ixzz1BbLI751c
While religion in China may not be a big topic for discussion during President Hu Jintao's meeting with President Obama this week, many experts say that an explosive growth in Christianity may be transforming the officially atheist regime.
According to China Aid, a Texas-based human rights group, the number of Christians in China has increased 100-fold since 1949. Current estimates range from 80 million to 130 million active members. And one startling estimate from a Chinese Christian businessman has that number doubling or even tripling in the next generation.
Christianity could become one of the macro forces shaping Chinese culture, say experts like Dr. David Aikman, author of "Jesus in Beijing."
"If the Chinese become Christianized ... which doesn't mean you have a majority of people who are Christians, but it means about 25 to 30 percent of people in positions of influence, in politics, in culture, in the media. If you have that component of a major power that accepts Christianity enthusiastically as a guide to life, that is going to change the world view of the leaders of China."
Others argue that even if the more generous estimate of 130 Christians is true, it's still a drop in the bucket in a population of more than a billion people.
But Dr. Luis Palau, who has preached in China, says Christians are among the country's most cohesive groups.
"They all preach the same gospel. There are no liberals or conservative branches ... they all believe the same."
Supporters say even estimating 80 million Christians in China, a conservative figure, still has them outnumbering the membership of the Communist Party, which at last check, in June 2010, was 78 million, according to the ChinaDaily.com.
What's the origin of this faith explosion?
China Aid's Bob Fu says Christianity experienced a growth spurt after the Tiananmen Square conflict. Six of the 30 student leaders who were arrested converted to Christianity.
"Ironically," says Fu, "church history shows that the more the political persecution, the more believers there will be. This is the case in the Roman Empire, and also with China."
But Chan-Kei Thong, a businessman who lived and worked in China for 30 years, said Chairman Mao Zedong, Communist China's founder, may have unwittingly paved the way.
"What Chairman Mao did that the emperors did not do, he brought in a form of pseudo monotheism, a pseudo person to worship ... himself ... as a personal god. "The Christian God fits into that."
The Chinese government is not exactly overjoyed at the prospect of Christianity's growth. Officially, the government says there are 28.6 million Christians. That's because it only counts churches that are registered with the government.
Despite China’s recent easing of hostilities toward Christians, Beijing has had a harsh and violent history with the growing religious community. Beijing’s often brutal crackdown -- including roundups, blacklisting and jailing -- drove thousands of followers underground, spurring on the house church network.
While some of those followers have since registered with the government, Beijing continues to crack down on unregistered house churches.
But as many as 60 percent of Chinese Christians attend unregistered house churches, Palau says.
Palau, who says he is on good terms with the government, added that some party members acknowledge in the neighborhood of 120 million active Christians.
Others see a government fear of Christianity's traditionally anti-Communist power as a factor -- and along with it a growing concern over China's human rights record.
What Fu sees in Hu's visit is a rare juncture in this changing philosophical climate, to press China harder on those issues.
"I think this is an historical opportunity for President Obama to really represent the free world's universal values. ... "It will be a huge mistake for Mr. Obama to put human rights at the bottom of the agenda."
Read more: http://www.foxnews.com/world/2011/01/20/christianity-china/#ixzz1BbLE98s6
| Thu, Dec 23, 8:33 AM
Dec. 23--HONG KONG -- When street hawker Ng Ching retired 13 years ago, he moved from Hong Kong to southern Chinese province of Guangdong -- where he thought he could stretch what little savings he had, with some help from his relatives there.
But when he returned to Hong Kong last month, the 82-year-old was desperate and destitute, his money long gone.
Mr Ng's dream of spending his retirement years in relatively cheap mainland China -- shared by hundreds of other ordinary Hong Kongers -- had been scuttled by the red-hot Chinese economy leading to soaring prices.
He was among the 100 destitute Hong Kongers who were escorted back to the Chinese city from the mainland by the Hong Kong Federation of Trade Unions (FTU) in the first 11 months of this year.
The spokesman for the FTU's mainland consultation services centre told The Straits Times the federation had helped arrange for 110 retirees to return last year and another 90 in 2008.
In the four years from 2004 to 2007, there were only about 40 such cases in all.
"Rapid development, rising standard of living and high inflation are making life difficult for some of the elderly people living on the mainland," said the spokesman.
According to FTU figures, most of those who returned to Hong Kong were more than 75 years old. The oldest was 102.
"The bulk of these people are admitted into nursing homes, mainly because they have been away for a long time and no longer have property, relatives or friends in Hong Kong," the spokesman said.
About 40,000 elderly Hong Kongers in mainland China face the same grim prospect of outlasting their savings, Sing Tao Daily reported.
This problem is the most serious in Shenzhen and Dongguan, the top cities for retirement in Guangdong province for Hong Kongers.
There have been calls for the Hong Kong government to relax some of the conditions to qualify for the Old Age Allowance (OAA). Hong Kongers aged 65 and above receive a cash allowance of HK$1,000 (US$128) a month.
But currently, they must stay in the territory for at least 90 days to qualify.
Although the government is expected to shorten this to 60 days in February next year, critics say it should do away with the minimum residence period instead.
They reason that some senior residents have no choice but to forgo the allowance because of ill health, which prevents them from travelling back, or because they have nowhere to stay in Hong Kong.
Mr Albert Poon, assistant officer at the FTU's centre in Shenzhen, thinks it makes more economic sense for the Hong Kong authorities to give the money with no strings attached so the retirees can continue to live in mainland China.
"If these old folk check into nursing homes in Hong Kong, the government would have to take full responsibility for the monthly fees ranging from HK$8,000 to HK$10,000," he was quoted as saying in the Southern Metropolis Daily.
Most old folks' homes on the mainland charge well under 4,000 yuan (US$602) a month.
The Hong Kong government spent HK$6.32 billion on the OAA in 2009 to 2010, according to figures from its Labour and Welfare Bureau.
More than 500,000 people were under the scheme at the end of September this year.
A 2007 survey conducted by the Census and Statistics Department showed that almost 40,000 OAA recipients lived on the mainland.
I'm so dreaming of working overseas and come back once in a while!!! I think it would be beneficial for me (at least two things) and good to see more of the world outside the circumference of the little red dot!
The current ruling party should change name
If the current policies are the "best" for Singapore, I suggest the name of the current ruling party be changed as it is not consistent with their policies. It really a eye sore to me whenever I see a mismatch. Perhaps a name and logo change would make them more relevant in this latest stage of globalisation if they choose to continue to defend their ideology.
In any country or nation with a conscript system, it is expected that the system hold responsibility for shaping the fabric of national psychology and integration to set precedence to a viable governance of the nation. But in some cases, it just fails after some point of time.
In Singapore, a small city state in south east asia with conscript style policies for almost everything, the boys spend 2.5 years of their life serving the nation before they set a steady course in their lives. But is not all over it seems as what follows is a 10 year cycle of reservist obligations. The girls have no mandatory requirements. In comparison to the girls, the boys loose out in employment and further education opportunities by 2 years. Then they lose the pechant to study further due to the long distractive national service duty and numerous psychological taunts in by their military superiors, ironically moulding most of them them into simplistic and narcisstic persons, rather than strong creative individuals. The girls, without this form of distraction climb the career ladder and as a result do not want to marry and settle down with the boys who are left behind. And factor in the foreign women influx, men shun away from local women, disregard them and generalise them. The girls also grow up in a life of luxury and are generally apathetic to political or social affairs in the state . Clearly evident, in their lack of understanding about the conscript system and purpose, state governance and its associated problems , one being the boys who have to compete with foreigners for jobs and reservist liabilities hindering their progress.
To add insult to injury, the cost of living does not tally with earnings and the low wages that citizens earn does not help in procreation in the city state. The other factor is the predominant materialistic culture prevalent in this city state that is causing traditional asian values to be eroded over time. And being females, their natural instinct tend to put materialism as top priority.
The foreigners who arrive, many are unwilling to settle down in the system and contribute to national security as they found that there is no real value in settling down in the city state which has no natural resources, economically unstable , politically underdeveloped and lacking in the diverse array of life found in other developed nations.
Those who do, are most often, not the top talents the govt wants to retain often not highly educated or employed in jobs that require entry or low level skills. These locals and foreigners, mainly professionals in the middle class working sector have also realised that the defective state conscript style is ruining lives by holding citizens hostage decide returning to their countries or use the city state as a stepping stone after a stint is the best option.
In addition the local talents after receiving education and work experience, have been already migrating in droves to nearby countries like Hong, Kong, Australia and the US. When the going gets tough , the tough gets going but elsewhere. Of those who are left behind , are ones that do not have the resources and skills to leave. As a result, the state is left with a mediocre workforce and an apathethic population left to fend for themselves and constantly being hammered down by the relentless state machinery apparatus which in itself is an enormous conscript system of sorts.
The problem here lies in the social fabric of the nation that was engineered for decades to fulfill a narrow mindset dominated purely by twisted and unnatural capitalism , meritocracy and elitism while showing a total neglect for social issues.The manouever has set the ground for an initial social problem that has since intensified and has been seen to cause more problems over time. Though the city state has flourished in physical resources through merticulous planning of infrastructure, transport, medical and security, it is way behind in the social context. While other developed nations have addressed these concerns with effective social planning and ethics, Singapore yet remains unwilling to take concrete efforts. Observers have noted that Singapore’s social and secuity hybrid policies are geared towards bringing about a secure and suitable environment for continous trade and economy, rather than as a whole solution which does not take welfare and rights into account . The system which collapses when the world economy turns its back , the social scenario is now paying the price. Rather than implementing protectionist policies to avert this situation, the authorities expect the social landscape to wait and ride out the tide till things improve.
The other problem here lies with the city state’s obsessive paranoia, stubborness, lack of foresight and outdated styled policing on issues relating to national security, citizen rights and social situation tied in as whole picture. The city state is known to invest in cutting edge defence technology, and yet why is there a need to maintain an army conscript system, when other similar countries like Taiwan have successfully abandoned it? The system together with the other issues is causing problems in the social fabric and how long before they start to realise this issue, until the birth rate reaches zero? Does the expenditure on the conscript system producing any real output value?. No it does not, at best a superficial face value.
Do we have to ask ourselves on why we are spending enormous amount of money on human assets of the conscript system that produces unhappy soldiers, who view NS duties as a hindrance and burden, get disadvantaged in employment, risk their lives, and most importantly bring about dysfunctionality in national birth and marriage rates? The conscript system is an enemy of its own existence, outputting results which is contrary to what it set out to achieve in the first place and along with it bringing added problems. And of course no problem is complete without addressing the the root causes .
It seems the city state is suffering from a major fundamental problem that needs to be addressed – Problems which are made up of myriad of problems. The Singapore, popularly known as the lion city we know today, is best described as the lion with an erectile dysfunction unable to set things upright, a trait which is of outmost importance in maintaining the success the it has than actually building it.
Who are we to blame? Ourselves or the govt? The answer is obvious. Both.
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NS Joe
Christ said He came from heaven to fulfill prophecy, to die for our sins, and to bring to His Father all who believe in Him. Logic says that He was either a liar, a lunatic, a legend, or the Lord of heaven. His first-century followers drew their own conclusions. They said they saw Him walk on water, still a storm, heal crippled limbs, feed 5,000 with a few pieces of bread and fish, live a blameless life, die a terrible death, and alive again. During His ministry, when some of Jesus' followers took issue with His teachings and left, He asked those closest to Him if they too wanted to leave. Peter spoke for the others when he said, "Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God" (John 6:68-69).
Written over a period of about 1,600 years by 40 different authors, the book on which the Christian faith rests tells one story that begins with creation and concludes on the threshold of eternity. The integrity of its historical and geographical record is supported by archeology. The accuracy with which it has been copied and handed down to us has been confirmed by the Dead Sea Scrolls of Qumran. Originating neither in the East nor the West, but in the Middle East--the cradle of civilization--the Bible continues to speak not only with spiritual power but with convincing prophetic accuracy.
All religious systems attempt to give meaning to our existence. All attempt to explain our thirst for significance, the problem of pain, and the inevitability of death. All religions attempt to apply the design of the cosmos to our individual lives. It is the Christian faith, however, that reflects the caring attention to detail so evident in the species and ecosystems of the natural world. It is Christ who speaks of a Father who takes note of every sparrow that falls, a Father who numbers even the hairs of our head (Matthew 10:29-31). It is Christ who reveals a God who shows how much He cares for all that He has created. It is Christ who clothed Himself in our humanity to feel what we feel, and then to suffer and die in our place. It is Christ who reveals a God who cares as much about His creation as the design and detail of the natural world indicates (Psalms 19:1-6; Romans 1:16-25).
The Christian faith offers continuity with our deepest ancestral roots. Those who trust Christ are accepting the same Creator and Lord worshiped by Adam, Abraham, Sarah, and Solomon. Jesus didn't reject the past. He was the God of the past (John 1:1-14). When He lived among us, He showed us how to live according to the original plan. When He died, He fulfilled the whole Old Testament sacrificial system. And when He rose from the dead, the salvation He offered fulfilled God's promise to Abraham that through his descendant He would bring blessing to the whole world. The Christian faith is not new with Christ. From Genesis to Revelation it is one story. It is His story -- and ours (Acts 2:22-39; 1 Corinthians 15:1-8).
The first Christians were not driven by political or religious dissent. Their primary issues were not moral or social. They were not well-credentialed theologians or social philosophers. They were witnesses. They risked their lives to tell the world that with their own eyes they had seen an innocent man die and then miraculously walk among them 3 days later (Acts 5:17-42). Their argument was very concrete. Jesus was crucified under the Roman governor Pontius Pilate. His body was buried and sealed in a borrowed tomb. Guards were posted to prevent grave tampering. Yet after 3 days the tomb was empty and witnesses were risking their lives to declare that He was alive.
Not only were the first disciples dramatically changed, but so was one of their worst enemies. Paul was transformed from a Christian killer into one of their chief advocates (Galatians 1:11-24). Later he reflected the changes that had occurred in others as well when he wrote to the church in Corinth, "Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ" (1 Cor. 6:9-11).
The Bible says that society's real problems are problems of the heart. In an age of information and technology, failures of character have scandalized institutions of family, government, science, industry, religion, education, and the arts. In the most sophisticated society the world has ever known, our national reputation is marred by problems of racial prejudice, addiction, abuse, divorce, and sexually transmitted disease. Many want to believe that our problems are rooted in ignorance, diet, and government. But to our generation and all others, Jesus said, "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man" (Matthew 15:19-20).
Generation after generation has hoped for the best. We fought wars that would end all wars. We developed educational theories that would produce enlightened, nonviolent children. We conceived technologies that would deliver us from the oppressive slavery of work. Yet we are as close as ever to what the New Testament describes as an endtime marked by wars and rumors of war, earthquakes, disease, loss of affection, and spiritual deception (Matthew 15:19-20; Timothy 3:1-5).
A carpenter rabbi from Nazareth changed the world. Calendars and dated documents bear silent witness to His birth. From rooftops, necklaces, and earrings, the sign of the cross bears visual witness to His death. The Western world-view, which provided a basis for social morality, scientific methodology, and a work ethic that fueled industry, had roots in basic Christian values. Social relief agencies, whether in the West or East, are not fueled by the values of Hinduism, Buddhism, atheism, or secular agnosticism, but by the direct or residual values of the Bible.
Alternative religious views have saviors who remain in the grave. No other system offers everlasting life as a gift to those who trust One who has overcome death for them. No other system offers assurance of forgiveness, eternal life, and adoption into the family of God by calling on and trusting Someone in the same way a drowning person calls for and relies on the rescue of a lifeguard (Romans 10:9-13). The salvation Christ offers does not depend on what we have done for Him, but on our acceptance of what He has done for us. Instead of moral and religious effort, this salvation requires a helpless admission of our sins. Instead of personal accomplishments of faith, it requires confession of failure. Unlike all other options of faith, Christ asks us to follow Him -- not to merit salvation but as an expression of gratitude, love, and confidence in the One who has saved us (Ephesians 2:8-10).
You're not alone if you find yourself honestly unconvinced about whether Christ rose from the dead. But keep in mind that Jesus promised God's help to those who want to be right with God. He said, "If anyone chooses to do God's will, he will find out whether My teaching comes from God or whether I speak on My own" (John 7:17 NIV).
If you do see the reasonableness of the resurrection, keep in mind that the Bible says Christ died to pay the price for our sins, and those who believe in their heart that God has raised Him from the dead will be saved (Romans 10:9-10). The salvation Christ offers is not a reward for effort, but a gift to all who in light of the evidence put their trust in Him.
If Singaporeans fear they will one day be overwhelmed by migrants in their own land, the statement from a minister that Singapore is not a country, leaves them even more uncertain.
IN THE midst of a historical demographic change, Singapore’s hard-headed government seems less inclined nowadays to talk about national identity than it once was.
This is a departure from the earlier post-independence years, when promoting values like patriotism and nation-bonding were top priorities.
Today, they remain important goals but are more discussed among citizens than the policy-makers.
Many Singaporeans are worried about the erosion of national fervour in an island state bloated by the recent arrivals of hundreds of thousands of foreigners.
On the government’s part, priority seems to have shifted – at least for now – from promoting nationalism to persuading Singaporeans “to embrace foreigners”. I suppose there’s a time for everything.
It probably seems untimely for the authorities to preach an intensification of national feelings at a time when so many foreigners – and new migrants – are settling here.
“They are caught in a bind. Harping on national sentiments now could be seen as isolating the new arrivals,” said a neighbourhood doctor.
With its short history, Singapore still needs to continue to build a national identity among Singaporeans citizens or risk losing its economic achievements, he said.
The question is: How, when citizens may soon become a minority?
Recent conflicting remarks by ministers have not helped to clarify to citizens where they are heading – or indeed if Singapore is a country or merely a global city.
Law (and Home Affairs) Minister K. Shanmugam surprised everyone when he told visiting American lawyers that Singapore was not a country.
He was defending the government’s human rights records. The minister said Singapore was viewed as a deviation from the democratic norm because it was seen primarily as a country.
“This is where most people make a mistake. I have tried to explain that we are different. We are a city. We are not a country,” he said.
It sparked off a public debate, especially among young national servicemen sworn to defend the nation. Baffled party members sought an explanation.
In an indirect effort to control damage, Finance Minister Tharman Shanmugaratnam said Singapore could not afford to have a ratio of more than 40% foreign workers.
“We felt we are more comfortable with that than thinking we are nothing but a global city. We are also a country,” he said.
In an earlier unrelated event, Minister Mentor Lee Kuan Yew said that despite its achievements, Singapore was not yet a nation.
“Are we a nation yet? I will not say we are. We’re in transition. Please remember this is an ideal which we may not completely reach, but because we have this ideal, we’ll continue to make progress,” he said.
All this talk has not gone down well with Singaporeans, who find it incomprehensible and reflective of government uncertainty.
Songshus blogged: “From my observation over the last two or three decades, it seems to me that our government is only trying to succeed economically.
“We should also develop on other fronts that would bind our people together, and promote cultural and identity awareness.
“The average Singaporean really does not know what future direction we are heading towards.”
Critics of the government, however, are less surprised.
For years, they have accused the People’s Action Party (PAP) of governing Singapore like a profitable corporation, even paying themselves as Board members.
Increasingly during the past decade, the political leaders had been talking more of Singapore as a global city.
During his recent visit to Moscow, MM Lee said his vision of Singapore was that it would no longer be seen as just an Asian city one day – but as cosmopolitan and connected to the world.
In view of this line of thinking, Shanmugam’s description of his country as a city – not a country – should not be surprising.
The question is: what will happen to the national identity that the PAP had wanted to forge from day one of independence?
Can it work with so many foreigners coming and going as though it were a hotel?
Some analysts noticed that Prime Minister Lee Hsien Loong, who faces a tough general election soon, recently talked of wanting to build – not nationalism – but “The Singapore Spirit”.
Not many people remember now, but in 1989, Singapore’s leaders called for a “national ideology” to prevent a “harmful drift towards Westernisation” and promote a national identity.
No one bets it will be revived anytime soon.
While moulding a national identity has not been a popular leadership topic these days, the same cannot be said of Singaporeans. Many are pushing for a stronger rallying effort.
During National Day, another popular discussion centred on the question: “Will the rally make us feel for Singapore again?”
Some Singaporeans believe the country now has an identity crisis as a result of foreign arrivals now making up one third of the population.
Others agree that while it is causing some social dislocation, “we should not blame the whole problem on the government”.
Muhamad Nur appealed to all to treat Singapore as a nation – not just a city. “This is our only solution.”
A visiting student from Switzerland, Christabel, disagreed with those who declared that Singapore has no identity or is a sanitised corporate state.
“Remember as a country, you are only around 40 years old. Identity will come naturally, given more time.”
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