High School Klang
SMK Tinggi Klang
Motto : Probitas Et Fides (Loyalty and Integrity)
Established : 1928
School Type : Government Secondary school
Session : Double
Enrollment : 1843
Grades : Form 1 - Form 6
Location : Jalan Meru, Selangor, Malaysia
District : Klang
Colours : Green, Yellow, White
High School Klang, also known as Sekolah Menengah Kebangsaan Tinggi Klang or SMK Tinggi Klang for short, is a government secondary school located in Jalan Meru about one km away from the Klang town centre in Selangor, Malaysia. It is a male-only school from Form 1 to Form 5. At the Sixth Form level, where students take their STPM, the classes are mixed.
History
High School Klang was originally named Temporary English School and was open to students in the town of Klang on January 14, 1928 with the beginning of the academic school year.
The main school block was opened by the Sultan of Selangor on March 20, 1930. Since then the school has expanded to accommodate its ever increasing student population.
In 1941, the Klang High School was used as the headquarters of the Medical Auxiliary Service for Klang. There were two doctors assisted by 52 nurses. The school reopened after the WWII having been used as a military hospital by the British Military Authority.
After Malaysia's independence, it was known as Sekolah Tinggi Klang or by its acronym S.T.K. By the end of 1990s, the name was changed in accordance with Ministry of Education regulations to its current name.
School buildings
The school has nine blocks. The blocks are named below, with the date each came into use:
• 1928 – Hostel block. Later used as the laboratories (Block B)
• 1930 – Main block (Block A)
• 1948 – Block H and I
• 1961 – Afternoon session laboratories (Block F)
• 1969 – School Library
• 1972 – Biology, physics and chemistry laboratories (Block D)
• 1980 – Physics and chemistry laboratories with the staff room (Block C)
• 1982 – Block E
• 1991 – New block for sixth form classes
School Song
Probitas Et Fides
O God almighty, we give thee thanks
For our school, the High School Klang
And for the teachers who daily guide us
With answers to questions asked
Onward the spirit of close fellowship
And towards others in friendship and love
May we never be found wanting
The great courage of living and striving
Dear High School Klang
Our High School Klang
Thee our dear Alma Mater
Forward to serve we go now
May we love thee forever more
Showing posts with label Article. Show all posts
Showing posts with label Article. Show all posts
Saturday, April 18, 2009
Thursday, August 28, 2008
HABEAS CORPUS
Habeas corpus is the name of a legal action, or writ, through which a person can seek relief from unlawful detention of himself or another person. The writ of habeas corpus has historically been an important instrument for the safeguarding of individual freedom against arbitrary state action.
Also known as "The Great Writ," a writ of habeas corpus ad subjiciendum is a summons with the force of a court order addressed to the custodian (such as a prison official) demanding that a prisoner be brought before the court, together with proof of authority, allowing the court to determine whether that custodian has lawful authority to hold that person, or, if not, the person should be released from custody. The prisoner, or another person on their behalf (for example, where the prisoner is being held incommunicado), may petition the court or an individual judge for a writ of habeas corpus.
The right to petition for a writ of habeas corpus has long been celebrated as the most efficient safeguard of the liberty of the subject. Albert Venn Dicey wrote that the Habeas Corpus Acts "declare no principle and define no rights, but they are for practical purposes worth a hundred constitutional articles guaranteeing individual liberty." In most countries, however, the procedure of habeas corpus can be suspended in time of national emergency. In most civil law jurisdictions, comparable provisions exist, but they may not be called "habeas corpus."[2] The reach of habeas corpus is currently being tested in the United States. Oral arguments on a consolidated Guantanamo Bay detention camp detainee habeas corpus petition, Al Odah v. United States were heard by the Supreme Court of the United States on December 5, 2007, and recently by HR 1955 The Violent Radicalization and Homegrown Terrorism Prevention Act of 2006. On June 12, 2008, the Supreme Court ruling in Boumediene v. Bush recognized habeas corpus rights for the Guantanamo prisoners.
The writ of habeas corpus is one of what are called the "extraordinary," "common law," or "prerogative writs," which were historically issued by the courts in the name of the monarch to control inferior courts and public authorities within the kingdom. The most common of the other such prerogative writs are quo warranto, prohibito, mandamus, procedendo, and certiorari. When the original 13 American Colonies declared independence and became a constitutional republic in which the people are the sovereign, any person, in the name of the people, acquired authority to initiate such writs.
The due process for such petitions is not simply civil or criminal, because they incorporate the presumption of nonauthority. The official who is the respondent has the burden to prove his authority to do or not do something. Failing this, the court must decide for the petitioner, who may be any person, not just an interested party. This differs from a motion in a civil process in which the movant must have standing, and bears the burden of proof.
Also known as "The Great Writ," a writ of habeas corpus ad subjiciendum is a summons with the force of a court order addressed to the custodian (such as a prison official) demanding that a prisoner be brought before the court, together with proof of authority, allowing the court to determine whether that custodian has lawful authority to hold that person, or, if not, the person should be released from custody. The prisoner, or another person on their behalf (for example, where the prisoner is being held incommunicado), may petition the court or an individual judge for a writ of habeas corpus.
The right to petition for a writ of habeas corpus has long been celebrated as the most efficient safeguard of the liberty of the subject. Albert Venn Dicey wrote that the Habeas Corpus Acts "declare no principle and define no rights, but they are for practical purposes worth a hundred constitutional articles guaranteeing individual liberty." In most countries, however, the procedure of habeas corpus can be suspended in time of national emergency. In most civil law jurisdictions, comparable provisions exist, but they may not be called "habeas corpus."[2] The reach of habeas corpus is currently being tested in the United States. Oral arguments on a consolidated Guantanamo Bay detention camp detainee habeas corpus petition, Al Odah v. United States were heard by the Supreme Court of the United States on December 5, 2007, and recently by HR 1955 The Violent Radicalization and Homegrown Terrorism Prevention Act of 2006. On June 12, 2008, the Supreme Court ruling in Boumediene v. Bush recognized habeas corpus rights for the Guantanamo prisoners.
The writ of habeas corpus is one of what are called the "extraordinary," "common law," or "prerogative writs," which were historically issued by the courts in the name of the monarch to control inferior courts and public authorities within the kingdom. The most common of the other such prerogative writs are quo warranto, prohibito, mandamus, procedendo, and certiorari. When the original 13 American Colonies declared independence and became a constitutional republic in which the people are the sovereign, any person, in the name of the people, acquired authority to initiate such writs.
The due process for such petitions is not simply civil or criminal, because they incorporate the presumption of nonauthority. The official who is the respondent has the burden to prove his authority to do or not do something. Failing this, the court must decide for the petitioner, who may be any person, not just an interested party. This differs from a motion in a civil process in which the movant must have standing, and bears the burden of proof.
Friday, August 22, 2008
Basic Human Rights Standards for Law Enforcement Officials
All governments are required to adopt the necessary measures to instruct law enforcement officials, during basic training and all subsequent training and refresher courses, in the provisions of national legislation in accordance with the UN Code of Conduct for Law Enforcement Officials as well as other basic international human rights standards applicable to law enforcement officials.
These standards should be made available as widely as possible to the general public and fully respected under all circumstances. They should be reflected in national legislation and practice, and regular public reports issued on their implementation. Exceptional circumstances such as a state of emergency or any other public emergency do not justify any departure from these standards.
All governments should adopt an active and visible policy of integrating a gender perspective into the development and implementation of training and policies for law enforcement officials.
Basic Standard 1:
Everyone is entitled to equal protection of the law,
without discrimination on any grounds, and especially against violence or threat. Be especially vigilant to protect potentially vulnerable groups such as children, the elderly, women, refugees, displaced persons and members of minority groups.
Basic Standard 2:
Treat all victims of crime with compassion and respect,
and in particular protect their safety and privacy
Basic Standard 3:
Do not use force except when strictly necessary
and to the minimum extent required under the circumstances
Basic Standard 4:
Avoid using force when policing unlawful but
non-violent assemblies. When dispersing violent assemblies,
use force only to the minimum extent necessary.
Basic Standard 5:
Lethal force should not be used except when strictly unavoidable
in order to protect your life or the lives of others
Basic Standard 6:
Arrest no person unless there are legal grounds to do so,
and the arrest is carried out in accordance with lawful arrest procedures
Basic Standard 7:
Ensure all detainees have access promptly after arrest to their family
and legal representative and to any necessary medical assistance
Basic Standard 8:
All detainees must be treated humanely.
Do not inflict, instigate or tolerate any act of torture or ill-treatment,
in any circumstances, and refuse to obey any order to do so
Basic Standard 9:
Do not carry out, order or cover up extrajudicial executions or
''disappearances'', and refuse to obey any order to do so
Basic Standard 10:
Report all breaches of these Basic Standards to your senior officer
and to the office of the public prosecutor.
AMNESTY INTERNATIONAL REPORT 2008
These standards should be made available as widely as possible to the general public and fully respected under all circumstances. They should be reflected in national legislation and practice, and regular public reports issued on their implementation. Exceptional circumstances such as a state of emergency or any other public emergency do not justify any departure from these standards.
All governments should adopt an active and visible policy of integrating a gender perspective into the development and implementation of training and policies for law enforcement officials.
Basic Standard 1:
Everyone is entitled to equal protection of the law,
without discrimination on any grounds, and especially against violence or threat. Be especially vigilant to protect potentially vulnerable groups such as children, the elderly, women, refugees, displaced persons and members of minority groups.
Basic Standard 2:
Treat all victims of crime with compassion and respect,
and in particular protect their safety and privacy
Basic Standard 3:
Do not use force except when strictly necessary
and to the minimum extent required under the circumstances
Basic Standard 4:
Avoid using force when policing unlawful but
non-violent assemblies. When dispersing violent assemblies,
use force only to the minimum extent necessary.
Basic Standard 5:
Lethal force should not be used except when strictly unavoidable
in order to protect your life or the lives of others
Basic Standard 6:
Arrest no person unless there are legal grounds to do so,
and the arrest is carried out in accordance with lawful arrest procedures
Basic Standard 7:
Ensure all detainees have access promptly after arrest to their family
and legal representative and to any necessary medical assistance
Basic Standard 8:
All detainees must be treated humanely.
Do not inflict, instigate or tolerate any act of torture or ill-treatment,
in any circumstances, and refuse to obey any order to do so
Basic Standard 9:
Do not carry out, order or cover up extrajudicial executions or
''disappearances'', and refuse to obey any order to do so
Basic Standard 10:
Report all breaches of these Basic Standards to your senior officer
and to the office of the public prosecutor.
AMNESTY INTERNATIONAL REPORT 2008
Universal Declaration of Human Rights
On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories."
PREAMBLE
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.
Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
Article 3.
Everyone has the right to life, liberty and security of person.
Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
Article 6.
Everyone has the right to recognition everywhere as a person before the law.
Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.
SO, ARE MALAYSIAN BN LEADERS REALLY SUPPORTING THE ABOVE DECLARATION??
--------------------------------------------------------------------------------
PREAMBLE
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.
Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
Article 3.
Everyone has the right to life, liberty and security of person.
Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
Article 6.
Everyone has the right to recognition everywhere as a person before the law.
Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.
SO, ARE MALAYSIAN BN LEADERS REALLY SUPPORTING THE ABOVE DECLARATION??
--------------------------------------------------------------------------------
Thursday, August 14, 2008
THE MALAYSIAN MALAY
As you know, I am an avid watcher of Malaysian affairs. I must confess
that lately, Malaysia appears to be failing. Not a day passes by
without more events that clearly highlight Malaysia 's race-religion
fault-line. If things keep going this way, I fear for Malaysia 's
future.
Today, schools in Singapore celebrate Racial Harmony Day. I can
visibly see the joy in the children's faces as they wear their ethnic
costumes and have fun together at school. But in Malaysia - even the
right to choose a religion has become a sensitive, national issue. No
doubt, there are many in Malaysia who hate my liberal views on Islam,
family included. But I will say what I must say openly. I have come to
the conclusion that Malaysia cannot progress any further without first
addressing fundamental questions regarding its identity and soul.
I remember the days when we can laugh at Lat's cartoons on everyday
Malaysian life. But sadly, the Islamic tide has polarised Malaysians.
Some people ask why I should bother about Malaysian affairs since I am
a Singaporean. May I remind Malaysians that it was Tan Siew Sin who
once said that Singapore and Malaysia are Siamese Twins. Should
Malaysia go down - it would hurt the region tremendously. Especially
Singapore ..
Where do you think Malay apostates would head for if Lina Joy loses
her case? Singapore of course! I find the Malaysian Malay to be very
under-exposed. For them, it's all Islam and the NEP and everything
under the sun would sort itself out. I am sorry to say this - but
Islam and the NEP may be the cause of the undoing of the Malaysian
Malay.
There is nothing wrong with religion or affirmative action. But, like
everything else in life, they must be taken in moderation and with a
pinch of salt. A little doubt is good. Unfortunately in Malaysia ,
emotions over Islam have overcome reason. What we see today is the
result of the NEP and Islamisation policies of the past thirty years
or so.
No one owes Malaysian Malays a living. Let me assure you that should
Malaysia fail - the Malaysian Malay will suffer enormously. And
rightly so. After all - they have been pampered with all sorts of
goodies over the years. They cannot now expect more goodies. Perhaps
the day of reckoning for them, is near. Whatever it is, Malaysia had
better wake up to the realities around her. The globalised world of
the 21st century has no NEP to offer the Malaysian Malay. And humans
cannot live by religion alone.
Regards,
Dr Syed Alwi
Singapore
that lately, Malaysia appears to be failing. Not a day passes by
without more events that clearly highlight Malaysia 's race-religion
fault-line. If things keep going this way, I fear for Malaysia 's
future.
Today, schools in Singapore celebrate Racial Harmony Day. I can
visibly see the joy in the children's faces as they wear their ethnic
costumes and have fun together at school. But in Malaysia - even the
right to choose a religion has become a sensitive, national issue. No
doubt, there are many in Malaysia who hate my liberal views on Islam,
family included. But I will say what I must say openly. I have come to
the conclusion that Malaysia cannot progress any further without first
addressing fundamental questions regarding its identity and soul.
I remember the days when we can laugh at Lat's cartoons on everyday
Malaysian life. But sadly, the Islamic tide has polarised Malaysians.
Some people ask why I should bother about Malaysian affairs since I am
a Singaporean. May I remind Malaysians that it was Tan Siew Sin who
once said that Singapore and Malaysia are Siamese Twins. Should
Malaysia go down - it would hurt the region tremendously. Especially
Singapore ..
Where do you think Malay apostates would head for if Lina Joy loses
her case? Singapore of course! I find the Malaysian Malay to be very
under-exposed. For them, it's all Islam and the NEP and everything
under the sun would sort itself out. I am sorry to say this - but
Islam and the NEP may be the cause of the undoing of the Malaysian
Malay.
There is nothing wrong with religion or affirmative action. But, like
everything else in life, they must be taken in moderation and with a
pinch of salt. A little doubt is good. Unfortunately in Malaysia ,
emotions over Islam have overcome reason. What we see today is the
result of the NEP and Islamisation policies of the past thirty years
or so.
No one owes Malaysian Malays a living. Let me assure you that should
Malaysia fail - the Malaysian Malay will suffer enormously. And
rightly so. After all - they have been pampered with all sorts of
goodies over the years. They cannot now expect more goodies. Perhaps
the day of reckoning for them, is near. Whatever it is, Malaysia had
better wake up to the realities around her. The globalised world of
the 21st century has no NEP to offer the Malaysian Malay. And humans
cannot live by religion alone.
Regards,
Dr Syed Alwi
Singapore
Saturday, July 26, 2008
Special Lesson For BN Representatives on Democracy
Democracy is a system of government by which political sovereignty is retained by the people and exercised directly by citizens. In modern times it has also been used to refer to a constitutional republic where the people have a voice through their elected representatives. It is derived from the Greek word dimokratia , "popular government" which was coined from dēmos, "people" and kratos, "rule, strength" in the middle of the 5th century BC to denote the political systems then existing in some Greek city-states, notably Athens.
In political theory, democracy describes a small number of related forms of government and also a political philosophy. Even though there is no universally accepted definition of 'democracy', there are two principles that any definition of democracy . The first principle is that all members of the society have equal access to power and the second that all members enjoy universally recognized freedoms and liberties.
There are several varieties of democracy, some of which provide better representation and more freedoms for their citizens than others. However, if any democracy is not carefully legislated to avoid an uneven distribution of political power with balances such as the separation of powers, then a branch of the system of rule is able to accumulate power in a way that is harmful to democracy itself. The "majority rule" is often described as a characteristic feature of democracy, but without responsible government it is possible for the rights of a minority to be abused by the "tyranny of the majority". An essential process in representative democracies are competitive elections, that are fair both substantively and procedurally. Furthermore, freedom of political expression, freedom of speech and freedom of the press are essential so that citizens are informed and able to vote in their personal interests.
Popular sovereignty is common but not a universal motivating philosophy for establishing a democracy. In some countries, democracy is based on the philosophical principle of equal rights. Many people use the term "democracy" as shorthand for liberal democracy, which may include additional elements such as political pluralism, equality before the law, the right to petition elected officials for redress of grievances, due process, civil liberties, human rights, and elements of civil society outside the government. In the United States, separation of powers is often cited as a supporting attribute, but in other countries, such as the United Kingdom, the dominant philosophy is parliamentary sovereignty (though in practice judicial independence is generally maintained). In other cases, "democracy" is used to mean direct democracy. Though the term "democracy" is typically used in the context of a political state, the principles are also applicable to private organizations and other groups.
Democracy has its origins in Ancient Greece. However other cultures have significant contributed to the evolution of democracy such as Ancient Rome , Europe, and North and South America. Democracy has been called the "last form of government" and has spread considerably across the globe. Suffrage has been expanded in many jurisdictions over time from relatively narrow groups (such as wealthy men of a particular ethnic group), but still remains a controversial issue with regard to disputed territories, areas with significant immigration, and countries that exclude certain demographic groups.
Forms of democracy
1) Reresentative Democracy
Representative democracy involves the selection of government officials by the people being represented. The most common mechanisms involve election of the candidate with a majority or a plurality of the votes.
Representatives may be elected or become diplomatic representatives by a particular district (or constituency), or represent the entire electorate proportionally proportional systems, with some using a combination of the two. Some representative democracies also incorporate elements of direct democracy, such as referendums. A characteristic of representative democracy is that while the representatives are elected by the people to act in their interest, they retain the freedom to exercise their own judgment as how best to do so.
2) Parliamentary democracy
Parliamentary democracy where government is appointed by parliamentary representatives as opposed to a 'presidential rule' by decree dictatorship. Under a parliamentary democracy, government is exercised by delegation to an executive ministry and subject to ongoing review, checks and balances by the legislative parliament elected by the people.
3) Liberal democracy
A Liberal democracy is a representative democracy in which the ability of the elected representatives to exercise decision-making power is subject to the rule of law, and usually moderated by a constitution that emphasizes the protection of the rights and freedoms of individuals, and which places constraints on the leaders and on the extent to which the will of the majority can be exercised against the rights of minorities.
4) Direct Democracy
Direct democracy is a political system where the citizens participate in the decision-making personally, contrary to relying on intermediaries or representatives. The supporters of direct democracy argue that democracy is more than merely a procedural issue (i.e., voting). Most direct democracies to date have been weak forms, relatively small communities, usually city-states. However, some see the extensive use of referendums, as in California, as akin to direct democracy in a very large polity with more than 20 million in California, 1898-1998 (2000).
In Switzerland, five million voters decide on national referendums and initiatives two to four times a year; direct democratic instruments are also well established at the cantonal and communal level. Vermont towns have been known for their yearly town meetings, held every March to decide on local issues.
5) Socialist Democracy
Socialist thought has several different views on democracy. Social democracy, democratic socialism, and the dictatorship of the proletariat (usually exercised through Soviet democracy) are some examples. Many democratic socialists and social democrats believe in a form of participatory democracy and workplace democracy combined with a representative democracy.
Within Marxist orthodoxy there is a hostility to what is commonly called "liberal democracy", which they simply refer to as parliamentary democracy because of its often centralized nature. Because of their desire to eliminate the political elitism they see in capitalism, Marxists, Leninists and Trotskyists believe in direct democracy implemented though a system of communes (which are sometimes called soviets). This system ultimately manifests itself as council democracy and begins with workplace democracy.
6) Anarchist Democracy
The only form of democracy considered acceptable to many anarchists is direct democracy. Some anarchists oppose direct democracy while others favour it. Pierre-Joseph Proudhon argued that the only acceptable form of direct democracy is one in which it is recognized that majority decisions are not binding on the minority, even when unanimous. However, anarcho-communist Murray Bookchin criticized individualist anarchists for opposing democracy, and says "majority rule" is consistent with anarchism. Some anarcho-communists oppose the majoritarian nature of direct democracy, feeling that it can impede individual liberty and opt in favour of a non-majoritarian form of consensus democracy, similar to Proudhon's position on direct democracy.
7) Iroquois Democracy
Iroquois society had a form of participatory democracy and representative democracy. Iroquois government and law was discussed by Benjamin Franklin and Thomas Jefferson. Because of this, some scholars regard it to have influenced the formation of American representative democracy. However scholars who reject multiculturalism disagree that the influence existed or was of any great importance.
8) Sortition
Sometimes called "democracy without elections", sortition is the process of choosing decision makers via a random process. The intention is that those chosen will be representative of the opinions and interests of the people at large, and be more fair and impartial than an elected official. The technique was in widespread use in Athenian Democracy and is still used in modern jury selection. It is not universally agreed that sortition should be considered "democracy" due to the lack of actual elections[citation needed].
9) Consensus democracy
Consensus democracy requires varying degrees of consensus rather than just a mere democratic majority. It typically attempts to protect minority rights from domination by majority rule.
10) Interactive Democracy
Interactive Democracy seeks to utilise information technology to involve voters in law making. It provides a system for proposing new laws, prioritising proposals, clarifying them through parliament and validating them through referendum.
In political theory, democracy describes a small number of related forms of government and also a political philosophy. Even though there is no universally accepted definition of 'democracy', there are two principles that any definition of democracy . The first principle is that all members of the society have equal access to power and the second that all members enjoy universally recognized freedoms and liberties.
There are several varieties of democracy, some of which provide better representation and more freedoms for their citizens than others. However, if any democracy is not carefully legislated to avoid an uneven distribution of political power with balances such as the separation of powers, then a branch of the system of rule is able to accumulate power in a way that is harmful to democracy itself. The "majority rule" is often described as a characteristic feature of democracy, but without responsible government it is possible for the rights of a minority to be abused by the "tyranny of the majority". An essential process in representative democracies are competitive elections, that are fair both substantively and procedurally. Furthermore, freedom of political expression, freedom of speech and freedom of the press are essential so that citizens are informed and able to vote in their personal interests.
Popular sovereignty is common but not a universal motivating philosophy for establishing a democracy. In some countries, democracy is based on the philosophical principle of equal rights. Many people use the term "democracy" as shorthand for liberal democracy, which may include additional elements such as political pluralism, equality before the law, the right to petition elected officials for redress of grievances, due process, civil liberties, human rights, and elements of civil society outside the government. In the United States, separation of powers is often cited as a supporting attribute, but in other countries, such as the United Kingdom, the dominant philosophy is parliamentary sovereignty (though in practice judicial independence is generally maintained). In other cases, "democracy" is used to mean direct democracy. Though the term "democracy" is typically used in the context of a political state, the principles are also applicable to private organizations and other groups.
Democracy has its origins in Ancient Greece. However other cultures have significant contributed to the evolution of democracy such as Ancient Rome , Europe, and North and South America. Democracy has been called the "last form of government" and has spread considerably across the globe. Suffrage has been expanded in many jurisdictions over time from relatively narrow groups (such as wealthy men of a particular ethnic group), but still remains a controversial issue with regard to disputed territories, areas with significant immigration, and countries that exclude certain demographic groups.
Forms of democracy
1) Reresentative Democracy
Representative democracy involves the selection of government officials by the people being represented. The most common mechanisms involve election of the candidate with a majority or a plurality of the votes.
Representatives may be elected or become diplomatic representatives by a particular district (or constituency), or represent the entire electorate proportionally proportional systems, with some using a combination of the two. Some representative democracies also incorporate elements of direct democracy, such as referendums. A characteristic of representative democracy is that while the representatives are elected by the people to act in their interest, they retain the freedom to exercise their own judgment as how best to do so.
2) Parliamentary democracy
Parliamentary democracy where government is appointed by parliamentary representatives as opposed to a 'presidential rule' by decree dictatorship. Under a parliamentary democracy, government is exercised by delegation to an executive ministry and subject to ongoing review, checks and balances by the legislative parliament elected by the people.
3) Liberal democracy
A Liberal democracy is a representative democracy in which the ability of the elected representatives to exercise decision-making power is subject to the rule of law, and usually moderated by a constitution that emphasizes the protection of the rights and freedoms of individuals, and which places constraints on the leaders and on the extent to which the will of the majority can be exercised against the rights of minorities.
4) Direct Democracy
Direct democracy is a political system where the citizens participate in the decision-making personally, contrary to relying on intermediaries or representatives. The supporters of direct democracy argue that democracy is more than merely a procedural issue (i.e., voting). Most direct democracies to date have been weak forms, relatively small communities, usually city-states. However, some see the extensive use of referendums, as in California, as akin to direct democracy in a very large polity with more than 20 million in California, 1898-1998 (2000).
In Switzerland, five million voters decide on national referendums and initiatives two to four times a year; direct democratic instruments are also well established at the cantonal and communal level. Vermont towns have been known for their yearly town meetings, held every March to decide on local issues.
5) Socialist Democracy
Socialist thought has several different views on democracy. Social democracy, democratic socialism, and the dictatorship of the proletariat (usually exercised through Soviet democracy) are some examples. Many democratic socialists and social democrats believe in a form of participatory democracy and workplace democracy combined with a representative democracy.
Within Marxist orthodoxy there is a hostility to what is commonly called "liberal democracy", which they simply refer to as parliamentary democracy because of its often centralized nature. Because of their desire to eliminate the political elitism they see in capitalism, Marxists, Leninists and Trotskyists believe in direct democracy implemented though a system of communes (which are sometimes called soviets). This system ultimately manifests itself as council democracy and begins with workplace democracy.
6) Anarchist Democracy
The only form of democracy considered acceptable to many anarchists is direct democracy. Some anarchists oppose direct democracy while others favour it. Pierre-Joseph Proudhon argued that the only acceptable form of direct democracy is one in which it is recognized that majority decisions are not binding on the minority, even when unanimous. However, anarcho-communist Murray Bookchin criticized individualist anarchists for opposing democracy, and says "majority rule" is consistent with anarchism. Some anarcho-communists oppose the majoritarian nature of direct democracy, feeling that it can impede individual liberty and opt in favour of a non-majoritarian form of consensus democracy, similar to Proudhon's position on direct democracy.
7) Iroquois Democracy
Iroquois society had a form of participatory democracy and representative democracy. Iroquois government and law was discussed by Benjamin Franklin and Thomas Jefferson. Because of this, some scholars regard it to have influenced the formation of American representative democracy. However scholars who reject multiculturalism disagree that the influence existed or was of any great importance.
8) Sortition
Sometimes called "democracy without elections", sortition is the process of choosing decision makers via a random process. The intention is that those chosen will be representative of the opinions and interests of the people at large, and be more fair and impartial than an elected official. The technique was in widespread use in Athenian Democracy and is still used in modern jury selection. It is not universally agreed that sortition should be considered "democracy" due to the lack of actual elections[citation needed].
9) Consensus democracy
Consensus democracy requires varying degrees of consensus rather than just a mere democratic majority. It typically attempts to protect minority rights from domination by majority rule.
10) Interactive Democracy
Interactive Democracy seeks to utilise information technology to involve voters in law making. It provides a system for proposing new laws, prioritising proposals, clarifying them through parliament and validating them through referendum.
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