Cultural Renewal: Specific Aims and Goals An Essay By Dr. Omar

zaidpub (old blog)
zaidpub (old blog)
  • A quick perusal of much of what they refer to as the ‘New Poetry’ is enough evidence to show that those who are involved in it are under such a strong influence that, if we analyze it, we would discover that it stands in opposition to the Arab-Islamic culture that is the distinct spirit of our aesthetic personality across the ages. This makes their writings unacceptable.   –  High Council for the Supervision of Arts and Humanities in Egypt
  • What the Committee for Poetry observed is not delimited to what is published in Egypt. On the contrary, it has become a general imprint of the works of proselytizers of renewal across the Arab world.   –  Ahmad Muhammad Ali [i]
  • The ultimate agenda was that of putting political, economic, cultural and educational institutions in place through which the Judeo-Christian Europeans could continue to transform such colonial territories even after decolonization took place. The transformation was meant to secularize society through a process of dismantling all institutions which provided sustenance for the religious way of life in general and for the way of life of Islam in particular.   –  Shaykh Imran N. Hosein [ii]
  • Western civilization is aiming at nothing less than the incorporation of all of mankind in a single great society and the control of everything in the earth, air and sea . . .  –  Prof. Arnold Toynbee, Civilization on Trial, p. 166.

In concert with Egypt’s High Council and Shaykh Hosein’s admonition, the specific goal of the present generation should be to counteract the concerted impositions of Western litterateurs, propaganda savants, brainwashed academics and muliti-media channels; all of which are saturated with demeaning sub-cultural thematics.  Using any quest for urban renewal and sustainable development as a prospective working model and practical venue, ASEANS should stimulate multi-disciplinary and non-monetized approaches between various institutions in order to establish effective measures to stem the tide of its degeneration:

  • 1)         Promote collaborative interdisciplinary research with a view towards synthesis while simultaneously seeking avenues for practical implementation involving Academic, Governmental, NGOs and Business organizations from all social strata.

The aspirations of most people are consistent with trans-ASEAN cultural mores’, which, lamentably, are being sedulously eroded by Western impositions:

  • “…Biar mati anak, jangan mati adat, meaning ‘let your own child die but not the adat’.  It means that if your own son is found guilty, let the adat or the law sentence him or forgive him, but don’t kill or amend the adat or law… it must be based on the Quran or the syariah.”     –  Dato Dr. Hasan Ahmad (ibid.)

To the degree it is possible, this writer seeks to establish such constructs as this by drawing on the gestalt ASEAN adat [1] even to the exclusion of secularized Western impositions that liberally deny the application and enforcement of such absolute moral directives as drawn from conventional oriental wisdom and universally applicable divine revelation.

  • 2)         Encourage dialogue between apposite institutions across regional and cultural borders for mutual benefit and the creation of vested professional relations based on common needs and mutual reciprocity.   This will engender greater regional understanding, cooperation, prosperity and autonomy.

There are rising needs and interests in multidisciplinary studies due to various influences flowing from the process of globalization.  We must replace the construct of Globalism with the gestalt synthesis that enables a Cosmopolitan consciousness as defined later in this treatise.   The disciplines of anthropology, geography, history, political science, sociology and urban studies, of eco cum aesthetic-sensitive urban planning and architecture, of sustainable business management and agronomy etc., all require a more systematic synthesis with other natural and applied sciences in order to efficiently harness collective knowledge and harmonize our plural economies, human resources and communal environments throughout the region.  Focusing on opportunities presented by cities such as Bandung as an example, allows such an initiative to incarnate with a view for practical implementations.  Of course that depends on a reduction in sanctimony while raising standards of a more pragmatic and inclusive nature.

  • 3)        Facilitate comparative social and cultural studies with a view towards extracting what is useful for communal and cultural renewal in addition to sustainable developments in urban, sub-urban, industrial and rural communities.

Comparative studies attend to growing needs that arise from increasing regional and international influences.   Trans-national migrant flows of peoples, goods and ideas require analyses that subsume monetary interests in order to sift through the chaos of colonial and neo-colonial influences that have eroded the keen edge of authentic identities and exchanges and howsoever these interfaces manifest.  Epistemological definition and empirical clarity will help sort the useful from that which comprise dysfunctional or misguiding constructs—such as ‘McDonalds Health’ food for example.  Hence, improved decision making for beneficially good-governance that expounds and assures morally imbued business approaches and fiscal management will enable the growth of cosmopolitan-oriented socio-cultural relations.  As it is, the cronyized approach of back-scratchers and sycophancy that presently reigns mimics that of Triad Chiefs who literally command the streets.

  • 4)        Develop methodologies and frameworks for research and development in harmony with cultural sensitivities and extant resources that allow for sustainable mutual exchanges as a regional priority;

Since the systematic synthesis of multi-disciplinary and multi-cultural approaches to problem solving for urban, industrial and rural developments is new ground, a multi-disciplinary, non-occidental ‘think-tank’ approach is required that calls for periodic workshops wherein issues arising from both comparative and intra-disciplinary studies may be tabled for debate and thereafter prepared for public review and governmental scrutiny. The elitist hegemony of Internationalism with its corporatocracy and parliaments of half-educated pseudo-representation is thereby superseded by transparency and authentic meritocracy, that is of course, providing feudal tyrants such as Sarawak’s infamous dictator are cowed by accountability to a learned Council of Elders (Shura)backed by a united constituency, rather than wooed by the fawning lackeys of special interests.

  • 5)        Create avenues of approach to government and private sector entrepreneurs with a view to apply constructs and methods that are sustainably beneficial for all concerned.

Traditionally, the interface between governors and entrepreneurs leaves substantial room for corruptions that ignore real needs of both the governed and environment; especially when investors are alien or absentee.  Hence, regular conferences are called for wherein these parties will be introduced to sound principles of sustainably developed inter-communal relations based on empirical evidence and conclusions drawn from comparative analysis in concert with hard science whenever and however appropriate.  These will be public forums where closed-door ‘think-tank’ measures are revealed in order to remove the veil and allow for transparency increasingly in demand; and this in lieu of the traditional corporate fascism inherited from mercantile colonialists that now reigns and gives good cause for eruptions of grass-root reactions such an approach would buffer.

  • 6)        Establish alternatives to sweatshop economies that benefit international conglomerates who lack empathetic concerns for exploited communities:

A new approach is called for that requires the replacement of contemporary monetized mindsets and impositions spawned by legalized facilities for the ‘foreign ‘takeover’ mentalities’ that favor miserly intentions.[iii]  Maximizing profits with impunity is essentially an anti-social, hegemonic and brutally cruel management system for human resources.  In addition, the present stock-market system is little more than a gambling den that favors the ‘house’ as devised by shylocks (Jews who are not Jews).  Hence, this study calls for new economic and industrial models wherein human dignity and plural communalism ― rather than cooperative socialism ― are guiding phrases.

  • 7)        Devise roadmaps for extra-governmental communal  policing systems that are backed by authorities that enforce moral imperatives which protect men, women and children from inhumane exploitation:

The advent of Western monetization policies wherein fiat money is the god of human negotiation is a specific Talmudic means of subversion outlined in the infamous Protocols of Zion (as authored by the Jesuits) that has wrought the complete turnabout of traditional social orders globally and as planned by these perfidious scoundrels.  Along with this insidious construct is the Machiavellian ‘the ends justify the means’ ideology, which in all truth is another Counter-Reformation logo for wars[iv] that support libertarian concomitants which foment social disorder and moral chaos.  The prosecution of these materialist ideations as developed by Western Humanists is foreign to Asian traditions and has tempted many to abandon august birthrights with offensively selfish intent.  Hence, a return to morality and authentic Oriental ethics should be sought after at all levels of society, wherein secularism and usurious monetization are given little play in communities seeking to follow their respective paths towards peace and security.

Here is an example whereby propaganda has repressed R. Brian expression towards L. Hemispheric socialization or conformity. This not the least bit Korean. Its genesis is found in the Talmud. These “Goy” have been suitably vetted for sheering. The same phenomenon is happening globally but with differing attire and expression.


[1]     The word adat is derived from Arabic ‘adat (plural form of ‘adah) meaning custom, or habit and is considered as synonymous with ‘urf, something which is commonly known or accepted. It generally refers to the result of long-standing convention – either deliberately adopted or the result of unconscious adaptation to circumstances – that has been followed where practical considerations have been uppermost.   – The Islamic Traditions of Cirebon: Ibadat and Adat Among Javanese Muslims by Abdul Ghoffur Muhaimin

[ii]     An Islamic View of Gog and Magog in the Modern World, p. 189
[iii]     An example of such an inconsistency is what occurred in English jurisprudence in the nineteenth century. Contract theory from Civil Law was defined as an agreement between two individuals that generates liability. This meant that a contract was between two (or more) people including an offer and acceptance. However, this understanding was eroded by the building of contracts solely upon the solidarity of a group (e.g. including Co-operatives, Partnerships and Public Limited Companies (PLCs) rather than the will of the individuals involved. The theory of liability deviated further with the introduction of the Solitary Will when stock markets came into existence. The Solitary Will is where an individual agrees to the written constitution of a company by purchasing its shares with no formal offer from anyone. This came to be termed as the Individual Will whereby shares could be exchanged very quickly without the need for two people to continuously come together and have a formal offer and acceptance. An example of this is the take-over bid of the world’s richest football club, Manchester United FC by Malcolm Glazier. He imposed his will on the company (i.e. he brought shares) and even though other shareholders were against such an action it was a valid form of acquiring ownership from a jurisprudential angle even though there was only one person in the contract (acceptance but no offer). Both these examples are in clear contradiction to the initial Theory of Liability that did not permit such a contract. The initial basis had to be abandoned in the face of new developments thereby establishing its inadequacy.

Adnan Khan; Essay: The Islamic Reformation, Exposing the Battle for Hearts and Minds (2007)

[iv]     This is part of the Jesuit oath of Initiation to the order.  See: The Company: History of the Jesuits: Their Origin, Progress, Doctrines, and Designs, G. B. Nicolini, (London: Henry G. Bohn, 1889) pp. 495, 496.