Throughout man’s existence, various natural and man-made elements have influenced the makeup of the human mind — through fear, awe, sublimity, and goodness.
In the time of paganism, individual and communal minds were influenced by their belief in animistic spirits ascribed to natural environmental phenomena they believed governed their lives. Thus, the environment factored prominently in shaping their thinking and behavioural patterns. The reverence and sublimity of the spiritual presence were expressed through rituals and offerings conducted by the shaman, who indirectly dictated the behavioural patterns of the community.
Such practices were codified as tradition and established as customary rites and conventions that governed the mindset of the community.
In the feudal system, the Malay mindset was regulated by royal conventions and customary laws and edicts that favoured the monarch. The saying ‘Biar mati anak, jangan mati adat’ (it is better for your child to die than to contravene the customary edicts) placed the interests of the monarch above all else. The words of the monarch were law, and non-compliance (derhaka — treachery) with royal edicts was a serious crime punishable by death. The monarch was both judge and jury, and woe betide those who transgressed royal protocol.
In such a system of absolute monarchy, the Malay mindset was one of subservience, shackled in servitude to the ruler.
Hikayat Hang Tuah and the movie Hang Tuah exemplify the subservience of the Malay mind, with absolute submission to feudal dictates, devoid of moral or ethical consideration. Hang Jebat rebelled against the Sultan to avenge the unjust death sentence imposed on Hang Tuah for allegedly contravening court protocol, which forbade any engagement between commoners or court officials and palace maidens — the exclusive concubines of the Sultan.
Hang Jebat knew that Patih Kerma Wijaya, a court nobleman, had framed Hang Tuah out of envy for the Sultan’s favour. When Hang Jebat ran amok in the palace, it was Hang Tuah — hidden by Dato Bendahara instead of being executed — who was called upon to kill Hang Jebat, carrying out the Sultan’s command.
Such was the feudal system that shackled the Malay mind, discarding reason and ethical principles in favour of blind loyalty to the monarchy.
During the colonial era, the Malay mind was further subdued. The British replaced the Sultan as the absolute authority, governing the behaviour of the Malays, who submitted to colonial rule. Common Malays were reduced to mere subjects, viewed as lacking intellect, much like how European settlers treated Native Americans. They were conditioned to believe in British superiority, often referring to them as colonial masters.
At the same time, the British cultivated and moulded the minds of the royal and Malay elites, embedding British social, cultural, and political sentiments. Understanding the Malays’ deference to their rulers, the British ensured that by assimilating the royals into their ways, the Malay populace would extend the same reverence to their colonial overlords.
This feudal mentality allowed the British to replace the Sultans as supreme rulers while reducing the monarchy to mere figureheads, stripped of absolute power and existing at the mercy of the British Crown.
Thus, during the colonial period, the Malay mindset was one of subservience to British rule, with critical and intellectual faculties suppressed to align with colonial interests. Those who dared to think differently or challenge the status quo were swiftly dealt with. The British had no tolerance for defiance, as seen in the fate of figures like Mat Kilau, Dato Bahman, and Tok Janggut, who were executed for resisting colonial rule.
This diminished perception of Malay intellect persisted until World War II. The Japanese occupation shattered the illusion of British invincibility, exposing their vulnerability and igniting nationalist movements that agitated for independence.
The Malay mind was unshackled from feudal servitude and colonial subjugation, shifting towards nationalism and resistance. This was evident when the British attempted to impose the Malayan Union, which would have further eroded Malay sovereignty. For the first time, the Malay mindset turned adversarial, challenging both the colonial masters and their own Sultans, who had initially agreed to the Malayan Union at the expense of Malay rights.
The people threatened to boycott the monarchy, declaring that their legitimacy as rulers came from the people’s recognition. Faced with this revolt, the Sultans reversed their decision, leading to the Malayan Union’s rejection and the formation of the Federation of Malaya. The monarchy remained, but its role had shifted — from absolute rulers to constitutional monarchs, now bound by the Constitution.
This transformation unshackled the feudal and colonial mental block, fuelling the nationalist spirit that eventually led to independence. Initially, this newfound freedom allowed the Malay mind to articulate thoughts without fear. However, an open and inquiring mind posed a threat to the Malay political and royal elites, who sought to rein it in and prevent the masses from gaining too much power.
This fear led to the manipulation of the Malay mindset through political, racial, and religious narratives. Umno crafted a form of neo-feudalism, not through blind loyalty to monarchs, but through instilling fear and dependency. They positioned themselves as saviours of the Malays and protectors of race, religion, culture, and royalty — invoking the unconscious reverence Malays had for their rulers.
Pas, on the other hand, used religion to control the Malay mindset, particularly in rural areas. They wielded Islam as a political tool, promising paradise (jannah) to those who supported their ideology.
Many rural and even some urban Malays believe Pas’ rhetoric without question, due to their shallow understanding of religion. Most Malays recite the Quran but lack comprehension beyond memorised verses used in daily prayers. The Quran contains layered meanings and philosophical discourses, yet most Malays remain ignorant of its deeper messages.
This ignorance allows Pas preachers to manipulate their followers, presenting their political agenda as divine will. If Malays truly understood their religion, they would challenge these preachers and scrutinise their claims. But due to their limited knowledge, they accept religious edicts without question, making them susceptible to Pas’ influence.
Today, the Malay mindset is shaped by both realised and intuitive knowledge, influenced by natural and man-made socio-cultural and intellectual ecosystems. Consequently, it is divided into rural and urban mindsets.
The rural Malay mindset, shaped by its social and cultural environment, is easily manipulated by political parties through fear — fear of losing birthrights, political dominance, and economic control to non-Malays. In contrast, the urban Malay mindset is more informed and critical, though it has been corrupted by materialism, breeding greed and corruption, especially among the privileged class, elites, and politicians.
Despite this divide, both groups can be manipulated to serve sectarian, racial, and religious agendas — rural Malays through blind trust and urban Malays through greed.
While the Malay mind today is unshackled from feudal and colonial constraints, legislative restrictions now curb its freedom of thought and expression on sensitive issues. Yet, the powers that be continue to exploit it through chauvinistic fears, religious bigotry, and material temptations.
Moral, ethical, and idealistic aspirations have all but disappeared from the shaping of the Malay mind.
The views expressed here are the personal opinion of the writer and do not necessarily represent that of Twentytwo13.
