If You're Nervous About Studying Overseas, Then Please Read This...

It was in September 2010 that I came to the University of St. Marks and St. Johns (MARJON) of Plymouth in England as an international student. Growing up in Malaysia, a moderately conservative society, one can only imagine how anxious it would be for me to come not only to study, but to live amongst people of a different culture.

A teacher back home in Malaysia once told me, “There is nothing like studying English in England.” It is not just a golden opportunity; it is also a sign of prestige. With the recession that had recently hit Malaysia, all foreign twinning programmes like the one I am part of is temporarily stopped. I am the last batch of English language trainee teachers to pursue a B. Ed degree in Teaching English as a Second Language (TESL). MARJON is not something totally new to Malaysians as it had produced many English language educators who are currently serving in schools and colleges in Malaysia.

At that time, one advantage I assumed I had was that I had more than a hundred fellow Malaysians studying on the same campus. There was a time where I would always cling to my own kind out of fear of how the locals may perceive me. Do I look funny? Does my accent sound strange? Do I appear too awkward and nerdy that I may never fit in with the locals? Instead of going through all the trouble to discover the answers for these questions, I rather stick my own than face the unknown.

But as time passed, I realized I only had myself to blame for all these misconceptions. Today, I am sincere when I say MARJON is a beautiful place to be, and I consider myself gifted to be sent here to pursue my degree. The same people who I feared would look down on me were the same people who helped me through my stay here. I have the most loving and loveable tutor, Katy Salisbury who is kind enough to guide me in whatever issues I face. Apart from having taught Malaysian students before, she has lived in Malaysia for a few years and is no alien to people like me and our way of life.

As I am not very good in my assignments, I always turn to the staff at Student Support who always welcomes me with a smile, as it is indeed their job to assist me with whatever problems I have, including those not academic related. A close friend of mine was having major difficulties in time management and keeping friends. She is close to solving her issues and she has one of the counsellors at Student Support to thank.

The only time I have to spend with the local students in order to understand their culture more and to get out of my comfort zone is during my elective classes. During autumn and spring term, I took ‘Introduction to Creative Media Practices’ and ‘Introduction to Drama and Film’. I soon realized my accent may sound funny but people here definitely understand what I am saying. A usual question I always get is, “Since when have you been speaking English?” which is fine to me, as most people might not know that Malaysia is a former British colony and English is just as important to us as our national language and our mother tongue.

One of the minor objectives of this twinning programme which I am part of is to mingle and socialize with locals in order to strengthen our language command. This would not have been fully achieved had I been taking this same course back in Malaysia since I might not be speaking English as often as I am now. But how was I to achieve that if I am being so cliquish, always sticking to my own kind and not breaking out of my shell? I knew more had to be done in order to converse more with native speakers. So, I signed up to join the Student Ambassadors. Ever since then, I get to mix around with fellow Student Ambassadors more, and also visitors and new students on campus.

The difference in cultures can definitely get in the way of making new bonds when both parties are ignorant of the differences between them. Having stunned looks on people’s faces is a normal occurrence whenever I tell them I avoid drinking and partying is not on my list of favourite things. I have never stepped into a nightclub in my life, not have I had a sip of any alcoholic drink ever. But it has never been a major problem that prevents me from getting to know new people, as people here are matured enough to treat those who are different with the respect they deserve. And that just proved me wrong. I was not treated like a social misfit. I was still accepted as a teammate in whatever task that was assigned to.

Apart from being a relatively small campus, the facilities in MARJON are superb. Living in the Student Village is a luxury, with the lecture rooms, library, shop, sports hall and computer suite all within reach. I remember when I first came here, and a few of us were just wondering around campus, taking photographs to be uploaded on Facebook for our family and friends back home to see. A local student was kind enough to offer himself to take some photos of us without even being asked. It was a small gesture of friendliness, but it surely warmed up our hearts - a positive sign that we would surely enjoy our three years here.

MARJON is not only the home to British students. Students from all around the globe come here to further their studies. All I can tell the international students is this: MARJON is a great place to stay. Whatever fear you might have of coming over to a foreign country is absolutely nothing to worry about. Do not be afraid to ask for assistance as people here will only be happy to help you out in whatever way they can. It does not matter if English is not the course you are taking. Experiencing student life in a foreign country is something that you will treasure all your life. There are many things to learn, even outside the lecture halls. University life here will shape you into a better person, with a more matured outlook towards life.

A Critical Look at Race and Socio-politics in Two Dystopian Films: Blade Runner (1982) and In Time (2011)

Baccollini and Moylan (2003: 205) state that eutopian fiction expresses a unanimous aspiration for one particular improved system of living, while dystopian fiction contains a much worse vision of society than our current reality. In this case, the reader or audience is subject to acknowledging the narrator’s viewpoint as the most dependable. Two science fiction dystopian films made almost thirty years apart; Ridley Scott’s Blade Runner and Andrew Niccol’s In Time demonstrate how dystopian fiction creates a platform for us to think about our society’s systems and principles by displacing us from our current situation. This essay aims to discuss comparative social and racial issues in both films in relation to the concerns of their respective periods. 

Different, yet so similar. 

In the first section of Manifesto of the Communist Party, Karl Marx (1848) states, “All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind.” In socio-political terms, Marx would argue that by nature capitalism is at constant expansion and therefore has to regularly reform itself to create new markets. This expansion of human capacity for creation or destruction has accelerated during the last century thanks to technology. This is the closest to an analysis of individual alienation from a life separated from the immediate satisfaction of our desires and needs set by industrial capitalism. This alienation leads the masses to liberate themselves from capitalism. 

Karl Marx

As the film adaptation of a dystopian novel itself, Do Androids Dream of Electric Sheep by Philip K. Dick, Ridley Scott presented on screen his own futuristic vision of Los Angeles. The story features humanoid replicants who have returned to earth from the off-world colonies, where they are outlawed. Dick himself being part of the counter culture wave wrote his novel during a time of race riots and the rise of corporate power in Los Angeles, which was the centre of cultural changes that was rapidly taking place during the 1960s and 1970s. Kerman (1997:16) states Scott’s depiction of 2019 Los Angeles is built on a mise-en-scene that is filled with imagery of an alien city, with the strikingly different layers of technology, lifestyles, ethnicities and fashion. This might have been the case back in the early 1980s following the huge influx of immigrants moving to the Californian city.

Los Angeles 2019 according to Ridley Scott

In Time is a more recent dystopian film. Made during the ongoing Occupy Wall Street protests, it discusses current issues. The film’s thematic elements centralise on the issue of the ninety-nine percent versus the privileged one percent of America. Niccol’s vision of post early twenty-first century America is that of a highly materialistic and elitist society where time is literally money. The depiction of Niccol’s future America is different from Scott’s in the sense that society appears to be more uniformed. The film’s style has the elite class mostly dressed in fashionable designer labels, while the working class generally are in seasoned overalls or casual wear. Intriguingly enough, both styles are nowhere near to being futuristic but seem to be what people today would wear. The film attacks the capitalist class-based society by portraying the common man’s discontent with the discriminatory system that rewards the wealthy at the cost of the lower class. 

Plenty of metaphorical imagery in In Time for film studies students to watch out for!

In Blade Runner Scott deploys historical backdrops to evoke a world with differing social ranks that mistreats certain society members. Tyrell Corporation’s headquarters is modelled after an Aztec pyramid, which symbolises human sacrifice. This point at the corporation’s actions of discriminating and even killing replicants, which are not robots but merely genetically engineered human beings. Tyrell, being on top of the social hierarchy, seeks to be the total provider by providing for the common consumer’s endless desire. Boozer (1997:223) states Tyrell’s intention reflects that of the controllers of the corporate world, where consumers’ sense of needs are conditioned through marketing strategies. This naturally brings in the profit which ensures the corporate figure’s position on top of the capitalist system. While Tyrell lives in the 700 storey pyramid, Sebastian lives alone in a deserted building but says there is no house shortage. This is understandable since most eligible citizens would have migrated to the off-world colonies. However, all the city’s majestic skyscrapers seem to be brightly lit.  

The Tyrell Corporation HQ

This form of unreasonable social developments which are unavoidable under capitalism is what the Marxist concept of contradiction criticizes. Kerman (1997:17) states Scott’s vision of an underpopulated but crowded Los Angeles would have been relevant to the time the film was made. Squatter movements in European countries protested against empty but costly rental houses where the poor had no place to rent. Even today in New York homeless people live in deserted buildings which landlords cannot afford to run.  

The empty apartment building

In In Time, Niccol utilises explicit representations of our real world through elaborate costumes and sets as part of its mise-en-scene to convincingly portray a future where time is literally money.  Territories called time zones are separated according to wealth and class rank. The ghetto where the protagonist and his mother live in, Dayton, has industrial-like features. Actual square block industrial parts of downtown Los Angeles stood in for Dayton. Instead of a 99-Cents store there was a 99-Secounds store. Apart from the cheaply painted buildings, the yellowish tint of the Dayton scenes which highlights the bright sunshine there make it look like a US-Mexico border town. The affluent time zone of New Greenwich was shot in real wealthy areas of Los Angeles such as Century City, Beverly Hills and Malibu. Alongside the corporate buildings and Greek-Roman architecture, the blue tint of the New Greenwich scenes makes it look like an American major city, particularly New York where Wall Street is located.  Niccol also carried through this idea in the fashion department. He distinguished two different forms of fashion in the film; fast fashion with snaps and zippers for the poor, and slow fashion with luxurious buttons and gloves for the rich. 

A 99 Seconds store instead of a 99 Cents one!

A very subtle allegorical part of the movie is when Will is travelling from Dayton to New Greenwich; he discovers the price of each toll increases as he travels progressively across time zones. This symbolises the price of admission that is needed as we progress through each step of the social ladder. Another scene shows Rachel Salas, the protagonist’s mother having to choose between a bus ride that costs two hours and a walk that will literally take two hours. Crain (2011) refers this scene to Marx's theory of commodity exchange, which states that the time taken to make a commodity is, in theory, the basis of its value in the marketplace. For Marx, only socially-necessary labour time, which is the amount of time spent constructing a commodity, can be equally exchanged for money in the way the film refers to it. 

The poor in In Time are reduced to nothing more than slaves.

In terms of the socio-political issues portrayed in both films, the directors appear to evaluate capitalism in a Marxist perspective. Desser (1997:111) states that in Marxist terms, a group’s control over the means of production also has strong relations to power. This is portrayed by Tyrell Corporation in Blade Runner. Marxism claims the worker’s only capital in the modern economy is his labour power, and capitalists seeks to utilize this for their own profit at the cheapest rate possible, in return of sustenance for the worker to persist. This is also predicted in In Time where an unequal exchange of labour for capital has resulted in the elite one percent staying immortal, while the ninety-nine percent working class is reduced to an economic suppression that is borderline feudalist slavery. 

The elite one percent can afford anything.

It is typical for Hollywood directors to cast white actors to visibly unmark their attempts to wrest with issues of race. Scott’s vision of 2019 Los Angeles is that of an ethnically diverse city where whites have become the minority. It is almost as if the main characters are the only whites in the city. It can be assumed that whites have move to the prosperous off-world colonies while leaving the dying Earth for the inferior minorities to occupy. This makes Blade Runner racially subversive and multifaceted. It is almost obvious that the film is about the mistreatment of the African American community as there is near-complete absence of blacks in the city. Kermen (1997:22) states that the film is Scott’s comment on a second-class generation is a political statement.

Most white folks have migrated to the off world colonies, leaving the dying Earth for the low class Others.

The replicants have been made to fill in for the position of African Americans as the discriminated Others. The term ‘skinjobs,’ which is the replicant equivalent of the 'n' word, is used to code replicants as blacks. The parallels between the treatment of replicants and of African Americans show this corresponds to America’s black history relating to its black slaves. In order to symbolize the discriminated black community, each replicant possess physically and sexually superior qualities that tie in with the myth of the oversexed and physically stronger black. The short-tempered and unintelligent Leon represents the popular stereotype of the violence capable of the uneducated black male. Zhora and Pris represent the sexually provocative black sex workers.  Roy is the revolutionary John Brown and Malcolm X type of figurehead. Rachael is the Oreo-type, one who has successfully gained equality by passing as white, or human in this case. 

Rachel, the Oreo figure

Given the near-extinction of Jews by totalitarianism, Desser (1997:114) states Scott’s decision for the change of name from the Jewish Rosen to Tyrell was clearly to avoid the stereotype of the greedy Jewish industrialist since the Jew is the perfect icon of liberal-humanist ideology. Portraying the film’s antagonist as Jew like the source novel would be an act of approving of this offensive stereotype. 

Occupy Wall Street was filled with anti-Semitic sentiments.

Los Angeles has always been a melting pot for various ethnicities. With all the neon billboards and street hawkers of various Asian languages, Scott’s vision of 2019 Los Angeles appears to look more like Singapore then an American metropolis. The film was made during the rise of Asian economies such as Japan, the Four Asian Tigers and the Tiger Cub Economies. Scott may be playing with a xenophobic audience’s nightmare of an oriental America. Deckard is a regular at a Sushi bar where he is well adept at using chopsticks. The eye designer is Chew, a Chinese. The owner of the Electron microscope who identifies the snake scale is Cambodian. In the ghetto, children who speak a foreign language are seen playing on top of Deckard’s car. A group of cyclists pass by Roy and Leon, which could be a reference to the Chinese who always travel on cycle.

LA in 2019 looks more like Singapore or Hong Kong than an American city!

In Time also explores the theme of a master and slave race. This is framed within the outlook of the time it was made, where certain races are categorised as the masters, while the rest are slaves. There were considerable anti-Semitism conspiracy theories influencing Occupy Wall Street protestors, where many claimed the minority Jewish bankers who allegedly run banks and the Federal Reserve were responsible for the financial crisis.  This issue is played out in the form of the film’s main antagonist, Philippe Weis, a wealthy time-loaning businessman living a luxurious live by setting high interest rates in the ghetto and has collected millions of years at the price of the poor. Weis, which can sometimes be spelt as Weiss, happens to be a common Jewish name. However, ‘Weiss’ also translates into ‘white’ in German. The film makers could be attacking Wall Street Jews, or the elite white. Another anti-Semitic undertone can be seen in the heartless bus driver who refuses Rachael Salas a ride despite knowing she would die. With his distinctly sharp nose, the driver resembles a stereotypical Jew. This could also be read as an towards Jewish businessmen who increase prices to their own convenience and cause problems to the lower class. 

Phillip Weis, the filthy rich vampire-like money lender.

Though the protagonist Will Salas appears to be white, his surname suggests he could be part Hispanic, symbolising the hardship experienced by the lower class Latinos of America. The Minuteman is a gang of thieves whose leader, Fortis has a British accent.  The real minuteman are members of the Minuteman Civil Defence Corps is a volunteer group, whose name is derived from the militiamen who fought in the American Revolution, dedicated to preventing illegal crossings of the United States-Mexico border. Fortis and his gang only prey on the poor minorities in Dayton and avoid upper class time zones. This could be a possible satire on the stereotypical posh Caucasian agents of the American ruling class. 

Minuteman... the Mexican-looking Dayton... coincidence much?

Both films mainly examine anti-Semitism in American society by either observably avoiding the topic altogether or embracing it consciously. Blade Runner appears to get round it as Desser (1997:114) states the subtle then-notorious anti-Semitism of Jewish tycoons from the source novel was no longer relevant in the late 20th century when the film was made. In Time however seems to be against alleged pro-Zionist Wall Street Jews. As racist sentiments of the minority Jews of Americans running the country’s economy, the film’s main antagonist with a Jewish name is part of the minority elite who controls the working class’ lives. Both films also explore a master and slave race, framed with the idea that the masters posses endless amounts of wealth while slaves are subject to severe discrimination. Territories are separated strictly based on wealth which depends on one’s race. In Time has the deprived Dayton and the affluent New Greenwich, while Blade Runner has the majestically tall Tyrell Corp pyramid and the street-level ghettos. 

Is the nose a cry from Niccol to read between the lines?

Science fiction’s lack of overt political content allows it to become an appropriate platform for cultural analysis since this allows the presence of such themes to become significant in the genre. Dystopian fears about dark futures are not un-contextualized fears about the future itself, but about the ways in which the future will fit and function within the political and social realities of the present. Stylistically, both films are different, but they discuss similar themes relating to the times they were made. A close reading of these films shows a steady outline of social and racial coding that make the dystopian science fiction genre a significantly powerful commentary on American socio-political and race relations.

Book Review: The Future of Us

This is the first novel I've completed for the year. And it was not a waste of time. Anyone can enjoy this book. But if you just happen to be someone who misses the 90s, and also is currently addicted to Facebook, then I cannot tell you how much you are missing out on if you don't read this book.

The story is quite simple for such a compelling book. The story is set in mid-nineties America, where not many teenagers have used the internet yet. The heroine, Emma gets her first computer and her America Online CD-Rom. Together with her best friend Josh, they surf the net for the first time. In a random magical coincidence, they come across their Facebook profiles roughly ten years before the social network is even invented. They then view information about their relationships, statuses, lifestyles, careers and much more in the next fifteen years.

By putting ourselves in the characters' shoes, we can see how hilarious it is for people nowadays to put up their most personal and intimate feelings on Facebook for the world to see. Emma immediately assumes her life is horrible each time she sees a status where her future self complains about her husband or her life in general. Emma goes all the way to contact her first future husband, who she assumes does not make her happy, to ensure they never meet and thus changes her future altogether. The funny thing is, she does this many times just so she can get the perfect life, which we all know is unattainable. She even pushes away Josh even though they both have feelings for each other because she thinks he is not perfect for her!

Josh on the other hand, finds his life in the future to be perfect. He is married to the hottest girl at school and has a successful career. This motivates him to get to know the girl better. However, she is not what he expected her to be and does not feel the same way with her like whenever he is around Emma.  But his friendship with Emma is at stake when they have constant disagreements on how to tweak their futures.

The drama of teenage lives will also be something we all can relate to. Josh has overprotective parents and an older brother he looks up to, who he finds out is gay through his future profile! Emma has an estranged father who has a new family now, and her mother's constant changing of husbands annoys her. Josh and Emma also learn one of their friends will become pregnant that year and become a teen mom. This further heightens the intensity of their fragile relationship as Emma wants to stop this for her friend's sake, while Josh is always worried that these changes in time will affect his perfect future.

For those of you who grew up in the nineties, you will find yourselves going down memory lane. The fact that Emma strives for the perfect life, and Josh who assumes his life will be perfect, will allow readers to ponder on how our childhood selves would react if they read the random and stupidest of statuses we put on Facebook today. The characters, especially Josh and Emma's best friends are extremely funny. The book comes with lots of humour and drama too. I found myself laughing out aloud many times. All in all, a good read in not completely enjoyable. Hope you guys enjoy it too!

My Racist

The other day I was watching The Seventh Sense, a new Tamil movie. It was not a very interesting movie to me. But one line uttered by the hero really struck me, "They beat us in Malaysia. They beat us in Sri Lanka. Now, here they are in our motherland Tamil Nadu, trying to beat us!"

The us here refers to Tamil people, a clan from South India, one which I belong to. Emphasis on Tamil. Not Indian. You could be a Ceylonese Tamil, and not be Indian. Now that line was really a blow in the head. I'm not sure if I'm making a big deal out of it. But as far as I know, the hero of the movie came to Malaysia to promote this film. And with a line like that, I would have assumed he would have been in big trouble. But I suppose the line was not central to the story line and it would have been snipped out by our beloved Malaysian censors.

So my point is: were we really beaten in Malaysia? If you're Malaysian, you don't need a degree in rocket science to figure out the hero was referring to the Tamil uprising in Malaysia led by HINDRAF in late 2007, which brought about the political tsunami in the 2008 general elections.

Let me be frank. I'm no political analysts with a string of degrees. All I can do is let you know my part of the story as a Malaysian Tamil small town boy. Never in my life had I felt racially abused in a severe way. Sure I have had some racially derogatory names thrown at me occasionally at school, even by teachers. Two of them in fact; one in primary school and the other in secondary. I will never forget them. But apart from that, no. Sorry guys. But I don't have a tragic story about how my ethnicity had a negative impact on my life. I went to the same school as my Bumiputra friends. I shopped at the same place as them. I have made close friends with them, most which will last for a lifetime. I eat the same food as them. So if anyone wants to call my country an apartheid nation, I will definitely take it personally. Having lived in such peace and harmony, I cannot see the logic behind such a big accusation.

My parents were never the ultra non-establishment type. They were generally thankful with everything they had. My father was a lab assistant at an elite boarding school, while my mother was a staff nurse at a general hospital. They bought our homes and cars with government loans. They never had much to complain about. Those who always complained were our fellow Tamil people who mostly never made it to college, or even passed school. It was these kind of Tamilians, who spoke broken Malay and bad English, who always, who drank alcohol, who found entertainment only in Tamil movies, who blamed the government for not giving them blue MyKads when it was they who were too lazy to pursue them; who constantly appeared to have something to complain about. I never saw myself as part of them, nor did I wish to associate myself with them. I never understood their plight.

But following my SPM, I applied for Matriculation. Before SPM, a few of my Tamil friends had declined applying for it, saying that the quota system will never permit them to enter. Once again, it was my alleged arrogance that told me it was simply their own typical Malaysian-Tamil-lower-middle-class-inferiority-complex due to their mediocre grades. I have always shown a good record since primary school, constantly being one of the top students in my year. I was overconfident I would get in.

When I was rejected entry into Matriculation, despite my Bumiputra friends who got less As than me, I was devastated. That was the first time in my life I felt like I was denied equality because of my race. Suddenly I felt the world was being unfair to me for something which was not my fault. Did I still fail to associate myself with the certain class of Tamil people I grew up looking down upon? Probably not so much at this stage.

But I wasn't going to immediately raise a banner and march on the streets. I was rejected entry into Matriculation. But I was offered a scholarship for a TESL twinning programme under the Ministry of Education. After two years of foundation level in a teacher training college in Sabah, I was sent to England to pursue my degree. I found my anger temporary. Probably when God closes one door, he at least opens a window, if not another door.

Not only was I given a free tertiary education which comes with a five year contract with the government, I was also sent to one of England's prestigious teacher training university. It was such a blessing. I suppose now my stand is, as long as one works hard, he can never be denied anything, if not everything. Sure, my dreams of becoming a doctor might never come true now. But I can always tell myself I completed university without troubling my parents in any way. I did not resort to having them send me to some unknown medical school in Indonesia or India. With whatever results I had, I made use of it to gain myself a decent scholarship to study. At least that is as much I can do to repay them for raising me all these years.

A Jewish American high school student wins Martin Luther King Jr. writing award for this brave essay

Fighting a Forbidden Battle: How I Stopped Covering Up for a Hidden Wrong

I once belonged to a wonderful religion. I belonged to a religion that allows those of us who believe in it to feel that we are the greatest people in the world—and feel sorry for ourselves at the same time. Once, I thought that I truly belonged in this world of security, self-pity, self-proclaimed intelligence, and perfect moral aesthetic. I thought myself to be somewhat privileged early on. It was soon revealed to me, however, that my fellow believers and I were not part of anything so flattering.

Although I was fortunate enough to have parents who did not try to force me into any one set of beliefs, being Jewish was in no way possible to escape growing up. It was constantly reinforced at every holiday, every service, and every encounter with the rest of my relatives. I was forever reminded how intelligent my family was, how important it was to remember where we had come from, and to be proud of all the suffering our people had overcome in order to finally achieve their dream in the perfect society of Israel.

This last mandatory belief was one which I never fully understood, but I always kept the doubts I had about Israel’s spotless reputation to the back of my mind. “Our people” were fighting a war, one I did not fully comprehend, but I naturally assumed that it must be justified. We would never be so amoral as to fight an unjust war. Yet as I came to learn more about our so-called “conflict” with the Palestinians, I grew more concerned. I routinely heard about unexplained mass killings, attacks on medical bases, and other alarmingly violent actions for which I could see no possible reason. “Genocide” almost seemed the more appropriate term, yet no one I knew would have ever dreamed of portraying the war in that manner; they always described the situation in shockingly neutral terms. Whenever I brought up the subject, I was always given the answer that there were faults on both sides, that no one was really to blame, or simply that it was a “difficult situation.” It was not until eighth grade that I fully understood what I was on the side of. One afternoon, after a fresh round of killings was announced on our bus ride home, I asked two of my friends who actively supported Israel what they thought. “We need to defend our race,” they told me. “It’s our right.”

“We need to defend our race.”

Where had I heard that before? Wasn’t it the same excuse our own country had used to justify its abuses of African-Americans sixty years ago? In that moment, I realized how similar the two struggles were—like the white radicals of that era, we controlled the lives of another people whom we abused daily, and no one could speak out against us. It was too politically incorrect to do so. We had suffered too much, endured too many hardships, and overcome too many losses to be criticized. I realized then that I was in no way part of a “conflict”—the term “Israeli/Palestinian Conflict” was no more accurate than calling the Civil Rights Movement the “Caucasian/ African-American Conflict.” In both cases, the expression was a blatant euphemism: it gave the impression that this was a dispute among equals and that both held an equal share of the blame. However, in both, there was clearly an oppressor and an oppressed, and I felt horrified at the realization that I was by nature on the side of the oppressors. I was grouped with the racial supremacists. I was part of a group that killed while praising its own intelligence and reason. I was part of a delusion.

I thought of the leader of the other oppressed side of years ago, Martin Luther King. He too had been part of a struggle that had been hidden and glossed over for the convenience of those against whom he fought. What would his reaction have been? As it turned out, it was precisely the same as mine. As he wrote in his letter from Birmingham Jail, he believed the greatest enemy of his cause to be “Not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who…lives by a mythical concept of time…. Lukewarm acceptance is much more bewildering than outright rejection.” When I first read those words, I felt as if I were staring at myself in a mirror. All my life I had been conditioned to simply treat the so-called conflict with the same apathy which King had so forcefully condemned. I, too, held the role of an accepting moderate. I, too, “lived by a mythical concept of time,” shrouded in my own surreal world and the set of beliefs that had been assigned to me. I had never before felt so trapped.

I decided to make one last appeal to my religion. If it could not answer my misgivings, no one could. The next time I attended a service, there was an open question-and-answer session about any point of our religion. I wanted to place my dilemma in as clear and simple terms as I knew how. I thought out my exact question over the course of the seventeen-minute cello solo that was routinely played during service. Previously, I had always accepted this solo as just another part of the program, yet now it seemed to capture the whole essence of our religion: intelligent and well-crafted on paper, yet completely oblivious to the outside world (the soloist did not have the faintest idea of how masterfully he was putting us all to sleep). When I was finally given the chance to ask a question, I asked, “I want to support Israel. But how can I when it lets its army commit so many killings?” I was met with a few angry glares from some of the older men, but the rabbi answered me. “It is a terrible thing, isn’t it?” he said. “But there’s nothing we can do. It’s just a fact of life.” I knew, of course, that the war was no simple matter and that we did not by any means commit murder for its own sake, but to portray our thousands of killings as a “fact of life” was simply too much for me to accept. I thanked him and walked out shortly afterward. I never went back. I thought about what I could do. If nothing else, I could at least try to free myself from the burden of being saddled with a belief I could not hold with a clear conscience. I could not live the rest of my life as one of the pathetic moderates whom King had rightfully portrayed as the worst part of the problem. I did not intend to go on being one of the Self-Chosen People, identifying myself as part of a group to which I did not belong.

It was different not being the ideal nice Jewish boy. The difference was subtle, yet by no means unaffecting. Whenever it came to the attention of any of our more religious family friends that I did not share their beliefs, I was met with either a disapproving stare and a quick change of the subject or an alarmed cry of, “What? Doesn’t Israel matter to you?” Relatives talked down to me more afterward, but eventually I stopped noticing the way adults around me perceived me. It was worth it to no longer feel as though I were just another apathetic part of the machine.

I can obviously never know what it must have been like to be an African-American in the 1950s. I do feel, however, as though I know exactly what it must have been like to be white during that time, to live under an aura of moral invincibility, to hold unchallengeable beliefs, and to contrive illusions of superiority to avoid having to face simple everyday truths. That illusion was nice while it lasted, but I decided to pass it up. I have never been happier.

This essay was written by Jesse Lieberfeld, a Jewish American eleventh grader at Winchester Thurston. It won first prize at the 2012 Martin Luther King, Jr. Writing Awards. Check out this link for more information. http://www.normanfinkelstein.com/a-jewish-american-high-school-student-wins-mlk-jr-writing-award-for-this-brave-essay/ 

How a college student can save money...

Today I came across a very useful article on specialist student discount and money saving site called Studentbeans.com. They listed a few tips on how college students can save money. I found most of the tips very useful, though not all of them is applicable to me, especially when I go home to Malaysia. So here is my own list of top 10 saving tips.

10) Don't go clubbing.

It's expensive. Came on! Don't roll your eyes, club-goers. You of all people should know this. Don't even take it from me if you think I'm too religious or traditional. Ask yourselves these questions: Is it really worth paying to just get into a place that is so crowded of drunks that you can hardly listen to yourself think? Is it worth paying for a drink, only to get drunk and then get tempted to buy a few other shots later? Even if you want to buy a drink, you have to wait in a line! A long one! Seriously? If you were not somber, you would know it's a complete waste of time! Think about it.

9) Find a (decent) job

And when I mean decent, I don't mean going around putting yourself up for sale. We always see it in the movies. Some girl just has to sleep with some rich guy so she can make money. What the heck? And then there are some losers who go around selling weed. What? Just go work as a cleaner, or a waiter, or something. Universities and colleges are usually located in big cities. There can be jobs everywhere! Or even better, shop where you work, given the context is right. Quote from the website, "We did a little investigation into staff discounts recently, and the best places to get a job if you find yourself spending your cash there are The Body Shop, Republic, New Look and Lush - all have a 50 per cent staff discount. French Connection's is 40 per cent, oh, and Greggs staff get a mighty 50 per cent off too, for some very cheap sausage rolls..." Who would say no to that?!

8) KISS: Keep. It. Simple. Stupid.

Always try to maintain economical. Buy supermarket brands, like ASDA stuff or TESCO original things. Pack your own meals. Please don't go; Oh! I only use classy expensive stuff. I don't use cheap, lowly things. Well, if you are a mama's boy from a rich family, or even pretend to be from one, then by all means go ahead. But look at the bright side. These are not clothes or accessories. They are just groceries mostly. Nobody is going to judge your lifestyle based on the brand of the household items you buy. And about the packed lunches; as long as you have a nice tight secure lunch box that will not leak any liquid on your books, and your food does not stink and disrupt anyone else, and you don't eat when everybody else isn't, then it should be just fine.

7) "Jangan sesekali tolak rezeki"

Which loosely translates into 'Never say no to (free) food'. Back during my foundation year at Gaya teacher training institute in Malaysia, there were short courses conducted almost every week for in-service teachers. At the end of every talk, meals will be served. If you are lucky, you will be invited to join along by the friendly lecturers conducting the course, and if you are even more lucky, there will be extra leftovers to take home for dinner! So always bring along your lunch box even when it is empty!

6) The Puss-In-Boots routine

One of my many talents. Always ask if there is a discount. Even if the answer is no, then never be too shy to ask, "Then will you give a student discount?" Say this with eyes that beg for sympathy. God willing, you will get your discount. The recession is pretty bad. There is no better time to plead (not beg) for sympathy. Anyone who refuses to give you a discount, especially if you explain to them your allowance has not come in yet, well screw that meanie.



5) Bundle and charity

Never be ashamed to use second/third/fourth hand stuff. You are a student. The fashion police will forgive you for that. And that not only includes clothes. Books and other stuff can also come in second hand. As long as they are still usable, then have some understanding on why they are called that. They are called usable because they can still be used.

4) Freeze your credit card

No, I am serious. Freeze it. In your refrigerator. That way, you can always get away from being tempted to buy something super expensive that is out of your budget. Sure, the money is still there. But you will not be able to buy it until you have thought it over properly, and have spoken to the right people for some proper advice on whether it is a good investment or not.

3) Say NO to fancy electronic gadgets

I mean honestly, what use is a MacBook to a student, apart from showing off? Just get a normal Acer or HP or something. It has all the basic functions you need as a student and for leisure. And as if it is not bad enough you are on Facebook or Twitter whenever you go online on your laptop, now you want to have a smartphone just so you can Tweet, "Hey y'all. Currently in the middle of a sh*t. Loving the peace and quiet!" What the heck is that?! So, unless it is one hundred percent important, don't ever buy it!

2) The Iron Budget

Now this one, as the name suggests, it a bit of a harsh one. This is when things get real serious, when you are forced to eat instant noodles for all three meals a day. Whenever you go out, only take with you the exact amount of money you want to spend. So you want to go to the diner for lunch. Only bring along one Ringgit you might need for the bus fare, and four Ringgit you might need for a plate of fried rice and a glass of juice to go with that. Don't forget another Ringgit for the bus fare back. That way, you can never, and I mean NEVER, give into the temptation of spending money on something which is totally unnecessary.

1) Turn to The Lord

And this is where all the atheists start drooling, and let's not pretend it is some of those who drooled at point number ten on the clubbing part. Well, you read all the way up to hear. Surely you are desperate for some money-saving tips. But on a serious note, is it really hard to spend a few seconds a day just praying to Him hoping you have enough money to last through the year? You just have to ask, really. And even better, if your religion encourages it, go fasting for a few days. Not only are you fasting so He will bless you with some cash, but you will also be saving up by not spending money on food for a certain period of time. See? You just killed two birds with one stone. Be nice to people. Be honest, and thankful. Go volunteer at some charity, or some shelter. Karma will get back at you. You WILL be rewarded. Being a tramp by claiming college years are for being slutty, to experiment on what you want, that attitude ain't gonna help here. I mean, really? You would rather go hungry then be horny? Imagine how much you can save by not spending on any condoms for a whole three years?! That's a lot!

Hope you people find this helpful. Till next time. Adios!

Signs of the Apocalypse according to Hinduism

Here is what what Veera Brahmam says in his Kaala Jnaana.


He says Kali Yuga will last for 5000 years after the passing away of Krishna, after which evil will have spread through out the world, setting the stage for the arrival of Kalki. He says all these things will take place before his arrival again.


What are the Signs of his arrival? VBS gives some clear signs of the arrival of Kalki, whose name is Veera Bhoga Vasanta.


1. There will be a rain of fire. Following this a strange thing will happen. 20 feet tall humans will appear and claim to be Kalki. (this is in India).


2. A huge comet will be born in the south; several people will die due to this.


3. Mammary glands will be born to the males of Cow, Goat, etc. and people will get milk from them.


4. Tigers will disappear completely from the forests.


5. The Sun will appear like a green colored human being (?)


6. Moon will be seen on a new moon day.


7. Wealth will arrive from other countries to India and India will be very rich and powerful.


8. Stones will break and fly about like crows and eagles; Stone horses and chariots will start to run.


9. Blood and pus will flow out from stones.


10. It will rain blood.


The following refers to the World War I:


"After 5017 years of Kali Yuga, during the year pingala, a terrible war will start .."
Considering 3102 BC as the year of beginning of Kali Yuga puts the end of Kali Yuga at 1898AD. 5017'th year of Kali Yuga means 1915 AD which was when World War I was taking place.


Other that this mention of the war, VBS mentions various events which have taken place during the past 100 years or are set to take place.


Chakravartin cakravartin (Sanskrit) [from chakra wheel, cycle + vartin turning, one who governs] Sovereign of the world, universal ruler; a title applied to several Hindu emperors, but referring particularly to Vishnu, who in the treta yuga in the form of a universal monarch protected the three worlds. At the end of kali yuga, legend states that Vishnu will appear again under his form of the Kalki-avatara, or Maitreya as the Buddhists say, reforming or doing away with the wicked and inaugurating a realm of spirituality and righteousness.
Equivalent to the Hebrew Enduring King


(Enoch 36:3). "Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever. 


More Signs:

"Those of high status are devoid of the teachings of the holy scriptures, turn narrow-minded and always engage in the service of bad people; they are fond of carnal desires, seller of religion, seller of the scriptures, untouchable and seller of juices; they sell meat, are cruel, engage in sexual gratification and gratification of their appetite, attached to others' wives, drunk and producer of illegitimate children; have a low life-span, mix with lowly people and consider their brother-in-law as the only friend. 

They like constant confrontation and are fond of argument, discontent, fond of jewellery, hair and style. The wealthy are respected as high-born and religious experts are respected only if they are lenders; 

Men are merciful only when they are unable to harm others; express displeasure towards the poor; talk excessively to express erudition and carry out religious work to be famous; Monks are attached to homes in this Kali Age and the homeless are devoid of any morality; 

Men of this age deride their teachers, display false religious affinity but tricks the good people; Sudras in Koli are always engaged in taking over others' possessions; 

In Kali, marriage takes place simply because the man and the woman agree to do so; 

Men engages in friendship with the crooked and show magnanimity while returning favours; 

Men are considered pious only if they are wealthy and treat only far-away waters (lands) as places of pilgrimage; 

Men are considered religious and pious simply because they have the sacred thread around their body and as explorers, simply because they have a stick in their hand; 

The Earth becomes infertile, rivers hit the banks, wives take pleasure in speaking like prostitutes and their minds are not attracted towards their husbands; 

People high in society become greedy for others' food, the low-born people are not averse to becoming priests, 

People mix freely even after their spouses have died recently; 

The clouds release rain irregularly, the land becomes infertile, 

Kings kill their subjects, 

The people are burdened with taxes; they survive by eating honey, meat, fruits and roots; 

In the first quarter of the Kali Age, people deride God; in the second quarter, people do not even pronounce God's name; in the third quarter, men become cross-breeds; in the fourth quarter, men become the same (uniform) breed; nothing called race exists anymore; they forget God and religious works become extinct.