However, there are three other organisations as named below that are divided along racial lines, just like the Alliance Party of yesteryears:
My question is this racial division still necessary today? Are our businesspersons and industrialists incapable of managing their business affairs except along racial lines? Is it not possible to have workable commerce and industry chambers without the racial tag?
The broader issue is how would the nation achieve integration, teamwork and synergy if we continue with such racially segregated organisations? Is there any overwhelming argument in support of continuing with such segregation?
It is the vision of this initiative that the young Indian, if given the opportunities and space to flourish, would rise up to meet the demands and challenges the new millennium places on him.
The concept finds it inspiration from the planting of a good seed in a suitable environment and taking care of it until the plant is able to grow well and be able to provide shade, fruits and support various life forms. Careful replication and nurturing would lead to a forest of thriving trees evolving its own ecosystem for future sustenance.
b. Focus areas
The target group is the young Indian from primary school level up to tertiary educational level. Focus will be on the following key areas:
c. How much to contributeIn allocating a portion of their assets or earnings, the existing models used by the Chettiar community could provide useful basis.
For millennia in traditional Chettiar-run temples in India, capital is accumulated through mahamai, an annual voluntary percentage contribution made from the total capital investment and profits of the firms operated by Chettiars. The rate of contribution varies. The money collected by the temples is re-lent to community members at low rates for on-lending to the public at market rates. This can be considered as a fore-runner to modern day cooperatives. However, the following need to be institutionalised as a community practice:
Each of the hundred contributors will encourage their respective friends and relatives to become contributors, using the same standard supportive material and process.Apart from individual contributors, organizations such as companies and associations too are to be encouraged to become contributors.
To further understand the behaviour of the accumulation a simulation was done based on a number of assumptions. If each person’s monthly contribution is limited to 3 years, and that periodic withdrawals are allowed to fund actitivities, it is noted that a near equilibrium state is reached towards the end of 8 years. By then an annual withdrawal of RM200,000 can be made perpetually although expenses can be rising moderately.
Simulation was done for a period of 93 months. Assumptions included 1% attrition p.m. in the number of contributors, return on investment at 10%, tax excluded, high income contributors form 5% component at RM500 p.m., middle income contributors form 15% at RM150 p.m., and moderate income contributors form 80% at RM50 p.m. Contribution period is 3 years each. First year withdrawals for funding to amount to RM50,000 increasing to RM100,000 in the second year and going on to RM200,000 per year. Expsenses assumed to be RM24,000 during first year, thereafter increasing by RM6,000 per year thereafter. Expenses include staff salary, internet expenses, office administration and other communications. Space is expected to be free.
iii. Transformative Projects
The following entities are examples of who can be invited to submit concept papers for a single year or multi-year funding program, after attending a workshop on the requirements and paper submission:
iv. Program Eligibility
The following types of programs that benefit the Malaysian Tamil community are likely candidates for consideration:
v. Vision for the Community
Malaysian Indians should aspire to works towards becoming the cream of the society as duly acknowledged by everyone, through their conduct and achievements.
Challenging yet achievable goals are important in shaping not only community efforts but also personal lives.
vi. Key concepts adapted from Peter Senge which resonate which traditional Indian philosophy.
vi. Characteristics of achievement motivated people
Professor David McClelland of Harvard University observed that some people have intense need to achieve but not others. His research showed the following as some of the key characteristics of achievement-motivated people:
vii. Frugal life
In the USA, a study conducted in 2001, showed that the highest concentration of millionaires came from the minority communities of Russians, Scottish, and Hungarians in that order but not the from the majority English.
In a further study focusing on the Scottish, it was found that they were frugal and living well below their means. This allowed the Scottish to save and invest more than the others in the same income group. It was also found that the Scottish instilled their values of thrift, discipline, economic achievement, and financial independence in successive generations. These values are also typical traits among most self-made millionaires.
viii. Key Success Factors (Five disciplines as adapted from Peter Senge)
Systems thinking where one develops awareness of the complexity, interdependencies, and leverage. Systems thinking facilitates viewing of problems and goals as components of larger structures with feedback loops and not as isolated events. It is interesting to note that a 6th century Tamil scholar Peruvaayin Mulliyar in his book “aasaara kovai”, has outlined the eight benefits arising from good personal discipline and conduct.
This paper is intended to kick start discussions towards decision-making and commitment towards undertaking this initiative. All of the ideas presented herewith are open to challenge and further improvements.
The basic idea of pooling resources for collective economic gain is not new, and what may seem formidable can be achieved with good planning, commitment and execution aided by today’s environment of high technology, legal safeguards and knowledge world.
By taking the DIY approach, Malaysian Indians should be able to set an example for the rest of the world where minority groups can succeed even in disadvantaged positions.
As stated by Saint Thiruvalluvar (1st century B.C), "painstaking efforts will pay, even where God deems it impossible."
"On arrival of Islam (in Indonesia), the Hindu warlords and their pande scattered, but their old faith in Vishnu and Civa did not die. The powers of these two Hindu gods came to be passed into the keris, and the wearing of the keris now shifted from the exclusive right of the noble class to a universal practice whereby every commoner carried one. The keris took on a new significance and its reputation grew as the power of Civa was invoked for anti-Muslim endeavours. By the commoner wearing the keris , design features were affected; it was made to be worn comfortably and hidden easily in the sarong, ready for instant use. On the fall of Majapahit, the pande were driven into East Java, Bali, Madura and the Celebes, there to fashion keris with still further modifications according to the needs of each geographical area. The original keris forms, said by Ngabehi Karjadikrama to be only four (Brodjol, Tilamputih, Sangkelat, and Panimbal) from which all others derive, were greatly diversified." (Source: Donn F Draeger , 1992, “The weapons and fighting arts of Indonesia”, p.94, Tuttle Publishing, North Clarendon, USA )