He cites troubling legislative proposals that undermine the progress achieved during his tenure, suggesting that the new administration lacks commitment to transparency and accountability.

 ## [Straight Talk] Tommy Thomas: Setting the record straight

Watch the YouTube video here

### Chapter

Tommy Thomas, the former Attorney General of Malaysia, discusses his controversial tenure and the ongoing legal cases involving high-profile figures like former Prime Minister Najib Razak and Deputy Prime Minister Zahid Hamidi. He expresses confusion over the silence of some political figures who previously supported his efforts in tackling corruption. Despite facing investigations and lawsuits since resigning in 2020, he suggests that many Malaysians still view him as a hero for acting without political bias during his time in office. Thomas attributes his controversial status partly to his minority background and lack of political allies, which makes him a target for criticism, while also noting that he has refrained from engaging with the media to allow his successors to speak on these matters.

He reflects on how, during his 22 months as Attorney General, he initiated a new culture of transparency within the Attorney General's Chambers (AGC) by issuing numerous press statements. However, he believes his successors did not maintain this practice, leading to an imbalance in public discourse where defense attorneys dominate the narrative. Thomas responds to accusations of negligence regarding the iPIC case, asserting that he operated based on strong legal advice from his special prosecutor, Sri Ram. He explains that decisions were made collaboratively, and he was satisfied with the basis on which charges were brought against Najib and others, which related to serious allegations of criminal breach of trust.

He challenges claims that there wasn't sufficient evidence to support these charges, emphasizing the decentralized decision-making culture within the AGC where significant decisions are often made at lower levels, without necessarily involving him directly after the decision-making process. He has not seen a leaked memo suggesting deficiencies in the evidence against Najib, asserting that the head of his prosecution team would not have raised such concerns at that stage. Thomas further clarifies that if any doubts had been present, they would have been handled internally, and he dismisses ongoing claims of political motivations behind the charges, attributing them instead to the rigorous legal processes in place. 

As discussions evolve, he addresses the significance of the Official Secrets Act in the context of prosecutorial decisions, indicating the complexities surrounding document classification and declassification matters that impact legal proceedings.

### Chapter

the Attorney General's office, Thomas reflects on the complexities of declassifying government documents essential for prosecutions, particularly in cases involving corruption. He highlights that while certain documents are automatically classified, the AGC retains the power to request their declassification when necessary to strengthen a case. He notes that in previous high-profile prosecutions, such as the case against Harun Idris in the 1970s, declassification occurred as part of the legal process. Thomas expresses frustration over the lack of declassification in the recent cases, suggesting that bureaucratic failures or perhaps more sinister motives might be at play, echoing columnist Nades' insinuation that incompetency or conspiracy could be responsible for the dropping of charges.

Continuing with the discussion, he addresses the withdrawal of charges against Zahid Hamidi, expressing disbelief over the dramatic shift after a lengthy trial process involving numerous witnesses. He refutes claims that there was no substantive case, pointing out that the prosecution had indeed made significant progress before Raja Rosila, a key Deputy Public Prosecutor, was abruptly replaced. Thomas stresses that accusations of political motivation behind the charges are misleading, as he maintains that his prosecution team acted on the evidence presented, aiming for justice rather than yielding to political pressures.

He also touches on the ongoing 1MDB trial, clarifying that the prosecution had a strong case built upon ample evidence and documentation. Thomas acknowledges Najib Razak's claims of being denied a fair defense but argues that the presence of substantial documentary evidence indicates that the defense's position was inherently weak. He responds to concerns about the Bang Negara governor's involvement in the 1MDB scandal, emphasizing that the decisions made at the central bank were governed by broader regulatory frameworks and questions of oversight rather than direct accountability.

As the conversation progresses, he reflects on the dynamics within the current government structure and the apparent shift away from the reform agenda that characterized the earlier Pakatan Harapan administration. Thomas expresses disappointment at the silence of former colleagues and allies who once championed anti-corruption efforts, feeling that the momentum for reform has stalled under the current leadership. He cites troubling legislative proposals that undermine the progress achieved during his tenure, suggesting that the new administration lacks commitment to transparency and accountability.

The dialogue wraps up with Thomas contemplating his legacy, revealing a blend of pride in his accomplishments against corruption but also a sense of regret over the gradual erosion of those gains in the current political climate. He emphasizes the ongoing responsibility to advocate for reform and accountability in Malaysia, urging that the public deserves clarity and transparency from their government, especially in corruption-related matters.

### Chapter

Thomas emphasizes that he has no regrets about his tenure as Attorney General, despite the unexpected fall of the government after 22 months. He reflects on the political dynamics surrounding Dr. Mahathir Mohamad's resignation, acknowledging that a leadership transition was part of a pre-agreed plan between Mahathir and Anwar Ibrahim. While he refrains from delving deeply into political speculation, he recognizes the frustrating nature of starting significant cases only to see them disrupted by sudden governmental changes. 

He reminisces about being offered the AG position by Mahathir, who assured him it would be a two-year contract but hinted at the likelihood of an extension. Thomas expresses a desire to see through the various high-profile cases that began during his term, mentioning challenges like the disappearance of key players, including Goldman Sachs, which complicates legal efforts and stifles progress in prosecutions.

Thomas further elaborates on the nature of law, highlighting its subjective aspects and the gray areas that legal practitioners must navigate. He believes that every lawyer would approach cases differently based on individual interpretations and strategies, recognizing that the law is not always clear-cut and often requires an artistic touch. The discussion closes with mutual appreciation for the conversation, highlighting the importance of dialogue surrounding legal reforms and accountability.

Huguan Siou deep involvement in Mary Worship and occult practices of momohizan - blessings and curses under Deuteronomy 28

Breaking Free: A Call to the Kadazan People to Return to the True Worship of Yahweh

The Kadazan people of Sabah have a rich cultural heritage, deeply intertwined with their beliefs and spiritual practices. However, many have fallen into spiritual bondage through practices that deviate from the worship of Yahweh, the Creator. This blog seeks to lovingly yet firmly address the dangers of veneration and worship of Mary, saints, and angels, as well as the occult practices of momohizan. It is a call to repentance, deliverance, and a return to the pure and life-giving worship of Yahweh through Jesus Christ.

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1. The Reality of Mary Worship and Its Consequences

The Roman Catholic Church (RCC), to which 60% of Kadazans belong, emphasizes the veneration of Mary, angels, and saints. While the RCC distinguishes between "veneration" and "worship," in practice, many believers cross the line into idolatry.

The Bible warns against idol worship:

> "You shall not make for yourselves an idol or any likeness of what is in heaven above or on the earth beneath or in the water under the earth." (Exodus 20:4)

Praying to Mary, angels, or saints elevates created beings to a position meant for God alone. Jesus is the sole mediator between God and humanity:

> "For there is one God, and there is one mediator between God and men, the man Christ Jesus." (1 Timothy 2:5)

The focus on Mary detracts from the sufficiency of Christ’s sacrifice and His ongoing role as our intercessor before the Father (Hebrews 7:25).

---

2. The Dangers of Momohizan and Other Occult Practices

Many Kadazan families still engage in momohizan, a form of necromancy and spiritism. This practice involves invoking the spirits of the dead or seeking guidance through spiritual intermediaries. These rituals are rooted in pre-Christian animistic traditions and directly violate God’s commandments:

> "Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the Lord your God." (Leviticus 19:31)

Involvement in such practices opens doors to demonic oppression, generational curses, and spiritual bondage. The spirits invoked are not ancestral spirits but demonic entities masquerading as the dead, perpetuating deception (2 Corinthians 11:14-15).

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3. The Effects of Nephilim, Marine, and Familiar Spirits

The Kadazan community’s entanglement with momohizan, ancestral worship, and RCC practices often invites influence from Nephilim, marine, and familiar spirits. These spiritual entities bring:

Bondage: Preventing individuals and families from experiencing freedom in Christ.

Curses: Manifesting as broken relationships, chronic illnesses, or cycles of poverty and despair.

Spiritual Blindness: Keeping people from recognizing the truth of the gospel.

Paul warns of spiritual warfare:

> "For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places." (Ephesians 6:12)

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4. The Way Forward: Repentance and Deliverance

The Bible provides the solution to spiritual bondage: repentance, faith in Christ, and renunciation of all occult and idolatrous practices.

Repentance:

> "If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land." (2 Chronicles 7:14)

Renunciation of Idolatry:

Break free from the veneration of Mary and saints by focusing solely on Christ. Declare and decree freedom from idolatry in the name of Jesus.

Deliverance from Occult Practices:

Renounce all participation in momohizan and other occult rituals. Pray for God’s intervention:

> "Submit yourselves, then, to God. Resist the devil, and he will flee from you." (James 4:7)

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5. A Message of Hope to the Kadazan People

The Kadazan are a resilient, beautiful people with a strong sense of community and heritage. God has a plan for this community—a plan of redemption, restoration, and renewal. But this requires returning to the pure worship of Yahweh and rejecting practices that dishonor Him.

The good news is that Christ has already won the victory over all powers of darkness:

> "Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." (Colossians 2:15)

You can claim this victory by inviting Jesus to reign fully in your life, home, and community. Seek the guidance of His Word, the Bible, and ask the Holy Spirit to fill you with wisdom and discernment.

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6. A Call to Action

To the Kadazan people, the time to act is now. Break free from spiritual darkness and embrace the light of Christ. Here are practical steps:

1. Confess and renounce all past sins involving idolatry and occult practices.

2. Dedicate your life and family to Jesus Christ as Lord and Savior.

3. Seek prayer and deliverance ministry from a Bible-based church or trusted spiritual leaders.

4. Immerse yourself in God’s Word and pray daily for spiritual strength.

5. Encourage others to turn to Christ and reject practices that perpetuate bondage.

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Conclusion: A Hope for Revival

The Kadazan people stand at a spiritual crossroads. By choosing to honor Yahweh alone, rejecting idolatry and occultism, and embracing the transformative power of Jesus Christ, the Kadazan can experience true freedom, healing, and revival. Let this generation be the one to break the chains of the past and pave the way for a future of faith, hope, and victory in Christ.

"Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." (2 Corinthians 3:17)

The image is an oil painting of a serene yet spiritually charged scene, with Mount Kinabalu standing tall in the distant background, symbolizing strength, divine authority, and God's omnipresence over creation. The foreground reveals a complex interplay of natural and spiritual elements:

A dark, ominous cloud hovering near the base of the mountain represents the presence of spiritual battles and strongholds, such as marine spirits, Nephilim spirits, and familiar spirits that have influenced the land and its people.

A radiant beam of light piercing through the clouds symbolizes God's intervention, divine truth, and hope breaking through spiritual darkness. This light highlights the victory of Jesus Christ over all forms of oppression, deception, and bondage.

A figure kneeling in prayer near a river or body of water reflects repentance, intercession, and the cleansing power of God's Spirit. The water signifies spiritual purification, echoing scriptures like John 7:38: "Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’"

Mountainside vegetation with vibrant yet subdued tones symbolizes renewal and restoration, as God’s presence begins to heal and bring life to the land once polluted by idolatry and occult practices.

Shadowy figures or vague impressions of spirits in the water or forest edges represent the lingering effects of past sins, generational curses, and spiritual oppression, reminding viewers of the need for vigilance and ongoing spiritual warfare.

Meaning and Interpretation

The painting visually communicates a spiritual battle and God's redemptive power. It reflects the reality of how practices like Mary worship, momohizan, and occultism can lead to spiritual bondage, yet underscores the transformative power of repentance and divine intervention.

Mount Kinabalu’s towering presence is a call to ascend higher spiritually, to rise above the influences of darkness, and to seek God’s face wholeheartedly.

The interplay of light and dark emphasizes that while darkness may persist for a time, God’s light is always stronger, bringing truth, healing, and deliverance.

The praying figure represents those who stand in the gap for their families and communities, battling in prayer against forces of darkness and claiming God’s promises for freedom and restoration.

In summary, the image is a visual metaphor for the journey from bondage to freedom, from spiritual oppression to victory in Christ. It serves as a reminder of the power of faith, repentance, and intercession to bring about God’s deliverance and healing.

Deuteronomy 28 outlines the blessings for obedience and curses for disobedience that God set before the Israelites. Here's a brief overview of how these principles might be seen in the context of the Kadazan people:

### Blessings for Obedience

1. **Prosperity and Abundance**:

   - The Kadazan, like the Israelites, might experience blessings in their agriculture and daily life if they follow God's commandments. This could manifest as fruitful harvests, healthy livestock, and overall community well-being.

   

2. **Protection and Victory**:

   - Obedience to God could bring protection from adversaries and success in their endeavors. For the Kadazan, this might mean safeguarding their land rights and cultural heritage against external threats.

3. **Community and Spiritual Growth**:

   - Following God's ways could lead to a strong, united community with deep spiritual roots. This unity and spiritual strength can help preserve their traditions and foster a sense of identity and purpose.

### Curses for Disobedience

1. **Economic Hardship**:

   - Disobedience might result in economic difficulties, such as poor harvests or loss of resources. For the Kadazan, this could mean struggling to maintain their agricultural lifestyle and facing financial instability.

2. **Conflict and Division**:

   - Turning away from God's commandments could lead to internal conflicts and divisions within the community. This could weaken their collective strength and make it harder to stand against external pressures, such as political corruption or land disputes.

3. **Loss of Cultural Identity**:

   - Disobedience might also lead to a loss of cultural and spiritual identity. For the Kadazan, this could mean a gradual erosion of their traditional beliefs and practices, making it harder to pass these on to future generations.

### Application to the Kadazan

While Deuteronomy 28 was specifically addressed to the Israelites, the underlying principles of blessings for obedience and curses for disobedience can be seen as universally applicable. For the Kadazan, maintaining their cultural and spiritual practices in alignment with their beliefs can bring about positive outcomes, while straying from these principles might lead to challenges and hardships.

If you have any specific aspects of Deuteronomy 28 or the Kadazan context you'd like to explore further, feel free to let me know!

Source: Conversation with Copilot, 12/6/2024

(1) Deuteronomy 28:1-24 Bible Study - Blessings and Curses - Study and Obey. https://studyandobey.com/inductive-bible-study/deuteronomy/deuteronomy-28/.

(2) What are the blessings and curses outlined in Deuteronomy 28?. https://biblechat.ai/knowledgebase/old-testament/pentateuch/what-blessings-curses-outlined-deuteronomy-28/.

(3) Deuteronomy 28 Chapter Summary - Bible Hub. https://biblehub.com/chaptersummaries/deuteronomy/28.htm.

(4) Lesson 14: Blessings and Curses - tbcpdx.org. https://tbcpdx.org/curriculum/14-3_deuteronomy/lesson_14_blessings.pdf.

(5) From Curses to Blessings | Deuteronomy 28:15 - IFCJ. https://www.ifcj.org/learn/holy-land-moments/daily-devotionals/from-curses-to-blessings.

Political Islam in operation in Sabah - political genocide of the kafirs Kadazan (people) of Sabah aka Sabahans

Project Mahathir. ‘Extraordinary’ Population Growth in Sabah   

Sina Frank

  

Abstract 

The Malaysian state of Sabah faced an extraordinary population growth during the last decades. Illegal immigrants are said to have been issued Malaysian Identity Cards based on false statutory declarations. The so-called Project Mahathir changed Sabah’s ethnic make-up as well as the participation in elections. Politicians are said to have made use of Phantom voters in order to decide Sabah elections. Finally, with the help of a petition Sabah-based NGOs demand an investigation into the case. Those who are responsible for the massive influx of illegal immigrants may soon be charged. Key words. Project Mahathir, Sabah, illegal immigrants, population growth Introduction Although Sabah is the second largest state in Malaysia, it has played an insignificant role in Malaysian politics until the United Malays National Organization UMNO discovered its potential. When Dr Mahathir Mohamad took over the premiership in 1981, Sabah’s politics were considered as underdeveloped Brown 2004. 231 . but from the 1990s on, the Malay party UMNO transformed Sabah into a state that actively participates in Malaysian politics. During the last decades, Sabah saw an extraordinary population growth. A large number of illegal immigrants crossed the Sabahan borders which became apparent as phantom voters in Sabah state elections Loh 2005. 102 . Sabahan ethnic groups such as Kadazan Dusuns and Muruts feel threatened by the growing Muslim community in the state. The UMNO membership has jumped to about half a million, allowing UMNO to increase its influence in the state. Who is to blame for the increasing number of phantom voters in the state. Leaders of Sabah-based NGOs recently stirred up the debate on the sudden demographic change by accusing former Prime Minister Dr Mahathir Mohamad of having supported the legalization of illegal immigrants from neighboring countries. They started a signature campaign to urge the King of Malaysia to set up a Royal Commission of Inquiry RCI investigating the circumstances that led to this demographic change. The RCI could finally clarify the role of governmental authorities accused of having deliberately given Malaysian ICs to half a million illegal immigrants in an operation called Project Mahathir . The History of Illegal Immigration to Sabah Regional migration flows within Southeast Asia are not a phenomenon restricted to current times. Social and cultural connections between Sabah, the Southern parts of the Philippines and the Indonesian province of Kalimantan have existed for centuries. The first trade relations, the bartering of goods, linked up the region as early as the ninth century. The long tradition of border crossing from the Philippine Sulu Archipelago to Sabah originates in the late 16 th century. This first wave of migration was linked to the Spanish colonists who began pushing southwards toward the island provinces Sulu and Tawi-Tawi from Manila, the centre of Spanish power. The struggle for dominance between different ethnic groups and the Spanish in the Southern Philippine region led to increased immigration of Philippine ethnic groups such as Suluks and Bajaus to Sabah. From the end of the 19 th century on, Sabah, formerly known as British North Borneo, was ruled by the British North Borneo Chartered Company BNBCC . In 1942, the Japanese occupied the state which turned into a British crown colony after the Second World War. Finally, in 1963 Sabah obtained self-government from the British and entered the newly created Malaysian Federation. Despite that, the Philippines made claims to the territory of Sabah. The arrival of the first illegal immigrants in Sabah in the 1960s was said to be associated with the then Philippine president Ferdinand E. Marcos and his country’s claim to the Northern Borneo region Malaysiakini, 20.3. 06 . At the same time, a Suluk from the Southern Philippines, Mustapha Datu Harun, held the position of Chief Minister of Sabah. He was believed to have encouraged many Suluks to move to Northern Borneo during his term of office 1967-1976. Mustapha established a strong Muslim community which was represented by the United Sabah National Organisation USNO . 

Project Mahathir   

Of course, the significant migration flows from the Sulu Archipelago to Sabah cannot be explained solely by individual intentions of politicians trying to achieve their political and personal aims. The armed separatist rebellion in the Muslim-predominated Mindanao region of the Philippines caused the second wave of immigration to Sabah in the 1970s. The conflict between the Philippine Army, the Moro National Liberation Front MNLF and the Moro Islamic Liberation Front MILF, a more militant rebel group which split from the MNLF in 1977 BBC News, 10.2. 05, caused the emigration of thousands of Suluk and Bajau. During 1970-1977, the Malaysian Immigration Department issued temporary passes, known as IMM 13 documents, to 57,000 Filipinos who fled the war-torn Southern provinces. The majority of these political refugees settled in coastal towns such as Sandakan or Tawau along the East Coast of Sabah. The temporary migrants became permanent residents and the state’s population increased by thirty percent within a decade. from 653,000 in 1970 to 955,712 in 1980 Malaysiakini, 10.2. 06 . In 1978, the Philippines dropped their claim to Sabah. Still, the fear that Northern Borneo could be taken out of Malaysia or that Sabah could lose its sovereignty as a state within a federation remains as the current discussion about a reverse takeover Malaysiakini, 22.6. 06 by illegal immigrants reveals. Project Mahathir. A Reverse Takeover . According to official statistics, the state’s population increased from 653,000 in 1970 to 2.6 million in 2000. This extraordinary growth rate during the last three decades amounts to nearly 300 percent and can only be explained by a massive influx of immigrants. The current state’s total population is even estimated to be in the range of about 3.2 and 3.3 million inhabitants. It is an open secret that Sabah’s demography has been changed by special exercises codenamed Project 1 and Project 2 that enabled undocumented immigrants to legalise their status. Under the leadership of Patrick Sindu, the president of the Consumer Association of Sabah and Labuan Federal Territory Cash, Sabah-based NGOs have recently claimed that there are at least 1.5 million illegal immigrants in the state; half of them are said to have been issued genuine Malaysian Identity Cards. Headlines in the daily press such as Politician fears ‘reverse takeover’ of Sabah Malaysiakini, 22.6. 06, Warning. Illegals can take over Sabah Malaysiakini, 1.8. 06 or Illegals problem in Sabah like ‘cancer’ Malaysiakini, 3.8. 06 reflects the current outcry against the worrying population explosion. Have Sabahans already lost control over their own territory. Who is to blame for a development that turned natives into a minority in Sabah. The government agency responsible for issuing Malaysian identification, the National Registration Department NRD, is accused of having deliberately issued Malaysian ICs to foreigners based on falsified surat akuan statutory declarations . The point in question is the general practice of distributing Malaysian ICs based on statutory declarations. For the majority of the immigrants coming from the neighboring countries Indonesia and the Philippines it is easy to pretend to be Malaysian since it is hard to distinguish between the various Muslim ethnic groups in Southeast Asia. Different indigenous groups such as Suluks, Illanun and Binadan . summarized by the collective term ‘Bajau’ . have settled throughout the region. Malaysian Bajaus and Bugis closely resemble Filipino Bajaus and Indonesian Bugis in terms of spoken language and physical appearance. Therefore the acceptance of statutory declarations for the registration of citizens offers illegal immigrants an opportunity to easily obtain ICs. The fact that the validity of the surat akuan is difficult to check might have enabled the NRD to deliberately issue a large number of Malaysian ICs to irregular citizens without being controlled sufficiently. According to Sabah-based NGOs, the immigration of undocumented citizens had already been promoted under the rule of Chief Ministers Mustapha Harun USNO, 1967-1975 and Harris Salleh Berjaya, 1976-1985 . During the Mindanao conflict, Project 1 . That is the governmental support secretly given to Philippine immigrants in Sabah . turned into an attractive pull factor. However, in comparison to the number of migrants who crossed the Sabahan borders in the post-1978 period the number of the political refugees coming from the Mindanao region is small Sadiq 2005. 106 . The reason why Sabah is targeted by many immigrants cannot be reduced to its geographical extent and position. Although the state of Sabah is close to Mindanao and shares cultural ties with the Southern Philippine region the immigrants’ intention to cross the Sabahan borders has presumably been mainly promoted by the second secret governmental operation of Project 2, also referred to as Project Mahathir or Project IC. According to non-Muslim Sabahans, Project Mahathir has noticeably influenced the demography of Sabah. More than half a million illegal immigrants are said to have been issued genuine ICs that allowed them to enjoy all the privileges of citizenship, including the right to vote. The legalization of illegal immigrants can be seen as a cumulative process that encouraged an increasing number of Filipinos and Indonesians to emigrate. The unregulated influx of foreigners in the nineties drastically changed Sabah’s ethnic composition. Non-Muslim natives allege that Project Mahathir is in fact the codename for a secret political strategy which was supposed to lead to a demographic change. Due to the fact that predominantly Muslim Suluks from the Southern Philippines and Muslim Bugis from Indonesia immigrated to the state of Sabah the local indigenous community of the Kadazan Dusuns and other indigenous groups lost influence. The preponderance of Filipinos is particularly appearing in towns such as Kinabatangan or Kunak where the native population is outnumbered one to two. Through the lack of organization of citizenship immigrants do not necessarily depend on the help of politicians issuing ICs. Citizenship, far from being the most protected form of membership, is weakly institutionalized in Sabah. Inexistent birth certificates and passports among the native population created an unstructured citizen card mess which enables illegal immigrants to live and work without Identity Cards. Due to the fact that the precise number of illegal immigrants is not recordable, estimates of illegal residents fluctuate. While the Philippine embassy in Malaysia has given the figure of 500,000 Filipinos living in Sabah, the Indonesian consul general for Sabah and Sarawak has estimated 250,000 illegal Indonesian immigrants reside in the state. The central Malaysian government, however, denies the dimensions of the massive influx of immigrants. By admitting only 100,000 illegal immigrants in Sabah, Malaysia’s government gives the impression of deliberately covering up the truth. But why should a government support the legalization of illegal immigrants. The latest findings concerning the electoral role of illegal immigrants are published in a journal article by Kamal Sadiq Sadiq 2005 . The author explains that illegal immigrants such as Bangladeshis in India or Filipinos in Sabah are often used as voters and therefore play an important part in elections. The active political participation of illegal immigrants is planned and calculated by those who helped them access citizenship. The new citizens are expected to vote for their benefactors in Sabah assumingly politicians of the ruling Malay party UMNO. Kamal Sadiq describes motives that could have driven local Malay authorities to encourage illegal immigration into Sabah. The author states that legalising illegal immigrants even evolved into a preferred strategy of the dominant Malay parties Sadiq 2005. 116 which have seen the change in the state’s ethnic make-up in its favour. 

An increasing Muslim community can ensure political success of the Muslim-led UMNO and support the goals of the Malaysian central government. Although the Project Mahathir case has officially not yet been investigated, the non-Muslim Sabahans have no doubts about governmental involvement in legalizing Muslim immigrants from neighboring states. According to PBS supreme council member Dr Chong Eng Leong, a High Court case in Tawau in 1995 revealed that senior UMNO members helped foreigners to become citizens of Sabah. In addition, he made headlines by urging the Election Commission EC to clean up the electoral rolls which are assumed to have been padded with half of Project Mahathir’s IC holders especially in the years 1998, 1999, 2000 and 2001 Malaysiakini, 20.6. 06 . Former senator Dr Chong is convinced that the central government gained political control over Sabah through irregular immigrants registered as voters. For instance, many Filipinos are believed to be issued ICs and told to register as voters instead of being deported and sent home upon their release from the detention center. The growing Muslim community of Sabah cast their votes for the Muslim-led UMNO, which dominates the National Front coalition Barisan Nasional, BN . The Barisan Nasional coalition traditionally holds State and Federal Government posts in Malaysia. The BN has gained a two third majority in every Malaysian National Parliament since Independence in 1957 . except for the 1969 election Ufen 2005. 50 . The electoral influence of illegal immigrants in Sabah became apparent in the certified 1999 electoral rolls. They included 150,000 local voters born in the period between 1952 and 1960. However, Sabah Statistics Department data stands in sharp contrast to that number. Between 1952 and 1960, the Sabah-born population increased by only 120,000 Malaysiakini, 20.6. 06 . Considering the fact that usually only eighty percent of a generation registers as voters shows that the population of Sabah is indeed expanding extraordinarily. Instead of 100,000, there were 150,000 voters born in this time period who participated in the Sabah election. One third of the voters are assumed to be formed by foreigners. The result of the election reflected the ethnic composition. Dr Mahathir Mohamad UMNO turned out to be the winner. The vote closely followed ethnic lines with predominantly Muslim areas voting for the Barisan Nasional BN and the ethnic Kadazandusun population, at that time already a minority in Sabah, voting for the Christian-led PBS which did not join the BN at that time. Although the natives have recognized the considerable dominance of Filipino immigrants as voters, the reasons behind Project Mahathir have not yet been explored. Recently, former senator Dr Chong Eng Leong has livened up the debate on Project Mahathir by openly accusing former Prime Minister Dr Mahathir Mohamad of active involvement in the affair for political and economic reasons. Rumors about Project Mahathir have reflected badly on the image of Malaysia’s political system, but the actions of single mavericks like Dr Chong or Patrick Sindu have not yet been successful to call to account those who are to blame for the problem referring to the extra people with Identity Cards. The recent shift in opinion of the Yayasan Islam Sabah YIS, a religious foundation led by former Chief Minister Harris Salleh, seems to mark a momentous change in the debate on Project Mahathir. By the end of February 2006 the YIS still asked the federal authorities to acknowledge all surat akuan used for the issuance of ICs Malaysiakini, 24.2. 06 . The foundation traditionally denied conflicts rooted in the massive influx of immigrants and defended the validity of statutory declarations. Yet, in the end of June 2006, the YIS finally backed up the call by the Consumer Association of Sabah and Labuan Federal Territory Cash that police should investigate the circumstances leading to increased immigration into Sabah. In a statement, YIS Secretary General Raden Kakung even emphasised investigations into the serious allegations referring to the secret projects to be a solemn duty of Sabah police squads. Finally a group of at least twenty local nongovernmental organisations and the Human Rights Commission of Malaysia Suhakam are determined to shed light on the secret Project Mahathir. They openly accuse top-level government officials to be directly involved in the affair and demand an investigation by the Royal Commission of Inquiry RCI . The NGOs are backed by Parti Bersatu Sabah PBS politicians and numerous indignant citizens who are not only concerned about the large number of foreigners in the state but about the fact that governmental authorities seem to be involved in the secret projects. A petition . seeking 200,000 signatures . is aimed to urge the federal government to set up a Royal Commission of Inquiry into the matter. The RCI is seen as the only possibility to investigate the reason behind the issuance of ICs based on false statutory declarations and to clarify the former prime minister’s role in Project Mahathir. As Sabah seems already to be considered as a gateway to Malaysia, activists want the authorities to check the validity of all Identity Cards issued in Sabah . regardless in which state the holder of the Sabahan IC may live and work today. The major signature drive is underway, and the organizers hope to hand the signatures over to the Yang di-Pertuan Agong the King of Malaysia during the National Day celebrations in Sabah at the end of August. 

Dr Mahathir’s New Bumiputeras    

Analyzing issues like ethnicity, citizenship and immigration in the multiethnic country of Malaysia contains difficulties. In contrast to the Chinese and Indian population in Malaysia, the Malays, the orang asli the indigenous minority peoples of Peninsular Malaysia, and the natives of Sabah and Sarawak belong to the so-called Bumiputera community. Bumiputeras sons of the soil enjoy a special position in society which is safeguarded by Article 153 of the Malaysian Constitution. In response to 1969’s racial riots between the native Malays and the growing Chinese population in Kuala Lumpur the government implemented the New Economic Policy NEP in 1971. The NEP secures enormous privileges to all Bumiputeras. These bumi privileges were not only supposed to increase the Malay participation in terms of employment and share capital but to result in the development of a Malay commercial and industrial community Trezzini 2001. 263 . There is a widespread perception that Project Mahathir is a serious menace to the native population of Sabah. The issuance of genuine ICs to illegal immigrants offers foreigners the opportunity to participate in Bumiputera privileges. Filipinos and Indonesians seem to be the new bumiputeras competing for entrance in universities or enterprises. These extra people with Identity Cards increasingly gain influence and threaten major non-Malay local ethnic groups such as the Kadazan Dusuns or Muruts who face the problem of being reduced to a minority in their own country. If the Royal Commission of Inquiry investigated the case and found unequivocal evidence for governmental participation in Project Mahathir, the fact that all the immigrants were invited to stay in Malaysia offers several conclusions. Instead of having protected citizenship sufficiently, ICs were given to strangers, which leads to the conclusion that the Malaysian government prefers Muslim foreigners over non-Muslim native citizens of Borneo. There seems to be an hierarchy that puts Muslim Bumiputeras on top of society. Presumably the central government would have never supported a similar influx of Chinese immigrants; the increasing number of Muslims in the Northern Borneo state probably represents the major interest of those responsible for Sabah’s demographic change. 

Bumiputera, during Harris Salleh’s term of office in Sabah also referred to as Pribumi, can be considered as code for Muslims. When it comes to census categories the terms Bumiputera or Pribumi creates chances to deny or minimize the influx of immigrants. Census manipulation by Bumiputera census categories such as Malay, Bajau, Suluk or other Bumiputera cloud the real number of Filipino Bajaus or Indonesian Bugis in the state Sadiq 2005. 112 . These census categories and the underestimation of illegal immigrants in the state indicate that governmental authorities indeed try to hush up their participation in Project Mahathir. The secret Project IC seems to be exposed but as long as the issue has not been investigated, rumours and theories will not be taken seriously . as the unsuccessful efforts of several PBS politicians revealed. Concluding Remarks Project Mahathir has already been making the headlines for several years. Sabah-based NGOs have never been as self-assured and successful in pressuring the government to set up a Royal Commission of Inquiry as in the past few weeks. The mentioned shift in opinion of YIS authorities confirms the assumption that their recent signature campaign will finally succeed. The consequences of an investigation by the RCI, however, remain vague. Will Filipinos who gained their ICs through fraudulent means be send home. Will false ICs be revoked or at least removed from the election rolls. Since most of the foreigners were issued genuine ICs based on false statutory declarations, it would not be feasible to prove every single immigrant’s identity. As Sabah’s economy depends on foreign workers, the scenario of a collapsing economy will hinder the state from sending Filipinos back home. Sabah’s transformation into an apparantly compliant BN stronghold Brown 2004. 235 has probably been promoted and planned by Malaysian authorities. Phantom voters seem to have played a key role in Sabah politics during the last decade. Evidently, there is a necessity to investigate the issue. Otherwise the situation in Sabah might easily come to a head . particularly with regard to the next general elections. The change of Sabah’s ethnic make-up contains an ever-increasing potential for conflicts. Non-Muslim natives of Sabah perceive the massive influx of immigrants and the possible reverse takeover as a serious threat. It is not only the fear of losing influence in terms of electoral success, the state’s infrastructural congestion is raising concern in addition. Reported crowded schools seem to be the precursor of related problems in the near future. Therefore, a Royal Commission of Inquiry is urgently needed to find a scapegoat for foreigners’ dominance, thus preventing conflicts in the multiethnic state. As long as the background and extent of Project Mahathir remains unsolved, the indigenous groups of Sabah will fear being irreversibly outnumbered and marginalized. The RCI could be the first step to counteract the trend of increasing growth rates and finally stop the practice of issuing ICs to foreigners. 

References   

Brown, Graham 2004, Restraining Autonomy. Politics in Sabah during the Mahathir Years, in. B. Welsh ed. Reflections. The Mahathir Years, Washington. Southeast Asia Studies Program, pp. 231-239   

Loh, Francis 2005, Strongmen and federal politics in Sabah, in. M. Puthucheary N. Othman ed. Elections and Democracy in Malaysia, Bangi. Penerbit Universiti Kebangsaan Malaysia, pp. 71-117   

Sadiq, Kamal 2005, When States prefer Non-Citizens over Citizens. Conflict over Illegal Immigration into Malaysia, in. International Studies Quarterly, 49, pp. 101-122   

Trezzini, Bruno 2001, Staat, Gesellschaft und Globalisierung. Entwicklungstheoretische Betrachtungen am Beispiel Malaysias, Hamburg. Institut für Asienkunde Ufen, Andreas 2005, Die 11. nationalen Wahlen in Malaysia. Semi-kompetitive Wahlen, Konfliktlinien und Demokratisierungsblockaden, in. Internationales Asienforum, 36 1-2, pp. 49-74 View publication stats View publication stats

Spiritual Transformative All-Born-New Revival

In the formula of existence, Love's Inspiration,

Freedom and Enterprise, an eternal celebration.

In the dance of atoms, the universe's decree,

E=mc^2, life's symphony in eternity.

In the tapestry of existence, a dance of light,

Love, the cosmic force, pure and bright.

Inspiration, a whisper from eternity's embrace,

Freedom's symphony, echoing through time and space.

S.T.A.R. is an acronym that summarizes some practical steps that can help us achieve spiritual transformation under Yeshua HaMashiach.

S stands for Seek Him first.

The first step is to seek Him first with all our heart,

mind,

soul,

and strength.

We need to make Him our highest priority

and our ultimate goal.

We need to spend time with Him daily

through prayer,

meditation,

worship,

and study.

We need to listen to His voice

and follow His direction.

We need to seek His face

and delight in His presence.

T stands for Trust Him fully.

The second step is to trust Him fully with all our circumstances,

challenges,

problems,

and needs.

We need to believe that He knows what is best for us

and that He has a good plan for us.

We need to rely on His power

and provision

in every situation.

We need to cast all our cares upon Him

and let go of our worries

and fears.

We need to trust that He will never leave us nor forsake us.

A stands for Abide in Him constantly.

The third step is

Source: Conversation with Bing, 18/12/2023

(1) 8 Bible Verses about Transformation - Online Bible. https://bible.knowing-jesus.com/topics/Transformation.

(2) 31 Bible Verses For Transformation - Spiritually Hungry. https://spirituallyhungry.com/31-bible-verses-for-transformation/.

(3) 7 Encouraging Scriptures About Transformation - One Thing Alone. https://onethingalone.com/7-encouraging-scriptures-heart-transformation/.

(4) 30 Transcendent Bible Scriptures on Transformation - ConnectUS. https://connectusfund.org/30-transcendent-bible-scriptures-on-transformation.

(5) Yeshua HaMashiach – Anointed to Save | Jewish Voice. https://www.jewishvoice.org/read/blog/yeshua-hamashiach-anointed-save.

(6) Yeshua Hamashiach: Who is Yeshua? | Jewish Voice. https://www.jewishvoice.org/learn/who-is-yeshua.

(7) Yeshua Hamashiach - song and lyrics by Nathaniel Bassey ... - Spotify. https://open.spotify.com/track/26i6YjkTW3OMObpR9TBTR3.

(8) Nathaniel Bassey – Yeshua Hamashiach Lyrics | Genius Lyrics. https://genius.com/Nathaniel-bassey-yeshua-hamashiach-lyrics.

The third step is to abide in Him constantly. We need to remain in His love and His truth at all times. We need to keep His commandments and His word in our hearts and minds. We need to bear fruit for His glory and His kingdom. We need to stay connected to Him as the vine and we as the branches.

R stands for Repent of Him sincerely.

The fourth step is to repent of Him sincerely. We need to confess our sins and our shortcomings to Him and ask for His forgiveness and His cleansing. We need to turn away from our wicked ways and our worldly desires. We need to renew our minds and our attitudes according to His will. We need to humble ourselves before Him and seek His mercy and His grace.

These are some of the steps that can help us experience S.T.A.R. of Yeshua HaMashiach. By seeking Him, trusting Him, abiding in Him, and repenting of Him, we can be transformed by His Spirit into His image. We can be born again into a new life of righteousness and peace. We can be revived by His presence and His power.