(Disclosure: both my parents are medical specialists; my wife has a graduate diploma in family medicine though she no longer practices.)
Over the past week an interesting informational contest has emerged in Singapore over the publication of an open letter by twelve doctors to parents in which they cast doubt on the value of the Pfizer-BioNTech vaccine—and broadly any vaccine that relies on messenger RNA technology—to children.
Their letter has been meet with ridicule by the establishment, including calls by Calvin Cheng, a former nominated member of parliament and conservative commentator, for their medical licenses to be revoked (as part of his broader critique of the knowledge and expertise of family physicians).
Today we heard the news that Singapore Press Holdings (SPH) is spinning off its media unit, including The Straits Times and many other publications, into a non-profit entity. This follows years of consistently poor performance amid digital disruption and other changes to the media industry.
Wiser minds will engage in more thorough post-mortems—has anybody seen Ho Ching’s feed today?—but I wanted to spark a small conversation on the culture of elite governance in Singapore.
“If not for the Jobs Support Scheme (JSS), the loss would have been a deeper S$39.5 million,” Lee Boon Yang, SPH’s chairman, said in reference to the media business’s first-ever lost of S$11.4m, for the financial year which ended Aug 31 2020.
(Which includes management salaries. In case you missed it, since the JSS began in February 2020, the Singaporean taxpayer has helped pay even more for the upkeep of numerous millionaire elites.)
All this got me thinking. Why exactly is Lee Boon Yang the chairman of SPH?
“…in today’s world it’s getting easier with the gig economy and freelance or contract worker or independent worker isn’t such a bad word anymore for some people but it was certainly difficult… but I was also so energized. So I think it wasn’t just nerves, I think this is the interesting thing about any journey, at the same time there’s this sense of excitement about … Continue reading My appearance on the Brave Dynamics podcast
Note: Amid this flight from the Facebook/WhatsApp empire, a quick note that I also have a Telegram channel: SudhirTV.
It has been a fun, fulfilling, rewarding year being a writer and commentator in Singapore. Thanks so much for following my work. I’m feeling more enthusiastic about Singapore’s social, political and literary climate than I ever have. It’s a terribly exciting time to be living and working here.
Nevertheless, I thought it might be good to spend some time going over some of the hurdles independent writers here face, something that I’m regularly asked about.
So, treat this for what it is, a reflective, end-of-year piece for the benefit of readers and young writers in Singapore interested not only in the product but the process.
Following the modest success of my GE2020 videos, many of you have asked me to keep producing written and video content on Singapore. And the assorted social media gurus in my life have told me I need to keep up “engagement” and what not. Thanks so much for the support.
Well, unfortunately, I am soon going to retreat into my writing shell. I must finish my China-India book, which is almost done. But I’ll probably need another four to five months at least, perhaps more. Aside from the odd post about food or my unwashed hoodie, you won’t hear from me regularly during this time.
CORRECTION: In the video I say that K Shanmugam was in parliament in 1987. This is wrong. He entered parliament in 1988. So Shanmugam was only part of parliamentary proceedings related to the alleged “Marxist conspiracy” in those subsequent two years. The last prisoner was released in mid 1990. Apologies.
Additional reading and video notes
At a high level, I want to note that there are many critiques of POFMA out there. Some critics have always believed that no new law is needed, since Singapore’s government already has a panoply of instruments to control speech, like libel and sedition laws, and licensing laws for media outlets and online sites.
While I sympathise with their views, my sense has always been that some new law may be needed to tame a new beast. For sure, as a writer, I consider the proliferation of falsehoods online to be one of the biggest threats to my profession, to democracy, and to our common humanity.
This is why I began the video with The Financial Times and Sarah Palin. Online falsehoods are everywhere. Read critically. There is no better answer to our crisis than those two words.
In response to a recent NYT piece, “A Sudden Coronavirus Surge Brought Out Singapore’s Dark Side”. I am glad to see others taking the time to write about us, there is always something to learn. Nevertheless, if you allow me to put on my editor’s hat for a moment, I have two thematic critiques of the piece: A) Feeding the impression that Singapore is an … Continue reading Response to NYT piece on Singapore
Unfortunately the majority of commentators in Singapore would never say anything critical about the People’s Action Party (PAP) or the country. I am referring very broadly to anybody who comments—in universities, media outfits and elsewhere. Sure, they will opine on poor driving habits or spoiled Singaporeans or the haze, but will clam up if they think their comments may have the slightest professional or political cost.
Before I share a specific example, let me first propose that while many of them recognise their limitations, many others exhibit a shocking lack of self awareness. Several years ago I was speaking on a panel overseas about self-censorship. I said that it is something that afflicts everybody—for example with me, perhaps, when writing about Singapore’s judiciary or race and religion in Floating on a Malayan Breeze, my first book. Other panellists recounted their own experiences. But also on the panel was a senior person from a Singapore government institution who blithely said that there is no such thing as self censorship; people are free to write what they want in Singapore. What was worrying is that it looked like this person truly believed it. Many in the audience were incredulous.
So I certainly do not expect all of these wise Singaporean sages to accept this characterisation. Perhaps the true genius of the Singapore panopticon is not just in convincing people to give up their freedoms, but in subsequently convincing them that they have lost nothing.
Now let’s recall what happened in 2017: the PAP changed the constitution so that it could reserve the current presidency for Malays, with the specific intentions, most people believe, of preventing Tan Cheng Bock from running and ushering in Halimah Yaacob, the party’s favoured candidate.
And let’s remember for a moment all the horrible ramifications of this disgraceful manoeuvre. Democracy was hijacked and our basic electoral processes turned into a joke, most obviously by Chan Chun Sing who called Halimah “president” twice in parliament seven months before the supposed “election”. The Attorney General argued that the PAP can define “elected presidency” however it wants to, effectively saying the party can rewrite the dictionary and Singapore’s history however it likes.
Worse were the assaults on identity, multiculturalism and the broader women’s rights movement. The PAP told us that the “race” we all have on our identity cards, that has been hardwired into us, is actually switchable—even though Halimah’s was “Indian”, she could run as a “Malay”. Meanwhile the Presidential Commission decided that only one Malay in the whole of Singapore was fit to run. What a terrible, false message that sends about the Malay community. Overt racism against Malays, with slurs like “that makcik”, was suddenly in vogue.
Finally, what should have been a triumph for women—the election of Singapore’s first female president—was turned into a sham. Many believe that Halimah would have won a fair race against the two other Malay men (who were disqualified), and possibly even against Tan. Instead, history is going to remember our first female president as somebody so politically weak that she needed democracy to be usurped as she ascended to her throne.
To achieve a political objective, the PAP has done lasting damage to both Malays and females.
Societies everywhere have become too sensitive about speech. One person taking offence should not be grounds for the police to investigate speech (as regularly happens in Singapore). The broadening definition of micro-aggressions on US campuses is proof of this heightened sensitivity globally. I was quite shocked and disappointed to hear, for instance, that the University of California, my alma mater, had decided that it is a micro-aggression “to say that ‘America is a land of opportunity’, because it could be taken to imply that those who do not succeed have only themselves to blame.”
That doesn’t mean absolutely anything should be permissible. Freedom has its limitations. And while I instinctively disagree with the concept of “safe spaces”, this objection is secondary to a broader, more urgent notion: that the main imperative in society must be to enable different voices to be heard, to promote the free exchange of ideas. The internet has changed the dynamics of all this incredibly, and there is a great piece on content regulation at Reddit here:
“Does free speech mean literally anyone can say anything at any time?” Tidwell continued. “Or is it actually more conducive to the free exchange of ideas if we create a platform where women and people of color can say what they want without thousands of people screaming, ‘Fuck you, light yourself on fire, I know where you live’? If your entire answer to that very difficult question is ‘Free speech,’ then, I’m sorry, that tells me that you’re not really paying attention.”
If we accept that the free exchange of ideas—and not free speech per se—is the more important ideal for a thinking society, then we must first be aware that in any multicultural, unequal city, different groups will have varying levels of confidence in expressing themselves (for reasons of culture, history, income, access, etc.). Thus while my instincts lean towards free speech—with the usual exceptions of hate speech and incitement—I can also see why it may be prudent in certain, limited circumstances to allow for narrow “safe spaces”.
What does all that theorising mean in practical terms? Well, for a global city like Singapore, if we want to encourage, say, the Muslim community or the LGBT community to share their thoughts, we may need to create—again, in specific, limited circumstances—spaces for them to do so without fear that their core beliefs will be attacked.
That must never be a general rule, of course. In any thinking society, all religious doctrines—not the believers themselves—must be subject to open interrogation. I know there are many in Singapore who believe that religions must be immune from criticism, but I’m sorry—we live in a world where people kill in the name of God and priests fuck little boys captive to God. (Pardon my French but when describing paedophiles my niceties betray me.)
So for instance in Singapore, if pastors want to criticise what they might consider the indecent dress sense of gays, the law should not stop them—even if their own dreadful fashion sense might. Similarly if gays want to criticise perceived homophobic passages of the Bible or the Qu’ran, the law should not stop them—even if their respect for the beliefs of others might. But none of these people should be able to criticise relentlessly anywhere and everywhere, such that they frighten off gays and Christians and Muslims from communicating.
All of the above is nice in theory—including the definition of hate speech—but much harder in practice. But every society must try.
Do I trust Singapore’s partisan ministers to be the arbiters of this? Absolutely not. However noble their intentions, they have repeatedly shown that they do not possess the requisite sensitivity to do so.
Let’s take a recent example: the banning of Watain. I was actually inspired by the many Singaporeans speaking up, sometimes to great comedic effect, against government overbearingness, hypersensitivity, and the intolerance of a moral minority.