Ulu Tiram Killings: When Well-being is Key

The recent stabbing incident at a Johor police station has raised concerns that the terrorist network Jemaah Islamiah (JI) is alive. Two police officers — Constables Ahmad Azza Fahmi Bin Azhar (22) and Muhammad Syafiq Bin Ahmad Said (21) — were on duty at the Ulu Tiram station where they were knifed and killed by a 21-year-old suspect. The Malaysian Queen Zarith Sofia paid her last respects at the funeral in honour of the two officers. Another policeman, Corporal Nohd Hasif Roslan was injured.

This is not the first time that Johor, the southernmost state of Peninsula Malaysia neighbouring Singapore, has been linked to JI cells and sympathisers. Investigations are ongoing into the perpetrator’s motivations since the police ruled out JI’s involvement. Interestingly, the Johor security agencies and religious authorities continue to believe that the attack is religiously motivated. They plan to increase scrutiny of “deviant teachings” in that area. This is not sufficient: tackling radicalism or religiously-linked crimes must be done holistically, such as ensuring that enough food is on the table and maintaining society’s general well-being.

The security and religious angle dominated initial discussions on the Ulu Tiram episode. When the news broke, the media quickly concluded that JI was involved. Some security analysts urged the authorities to zoom in on old records of JI detainees in the country, stating that the attack could plausibly be instigated by a JI splinter group. Some misinformation also swirled, for instance, that a Singaporean was detained for questioning. The Inspector General of Police Tan Sri Raza-rudin Husain clarified that the suspect is not part of JI. Earlier reports that linked him to the terror group were made because his father was involved with the organisation.

The early speculation linking the attack to JI brings back the memories of decades-old battles Southeast Asian governments had with the terrorist network. The region continues to harbour bitter memories of JI actions in the past, such as its deadly attacks on a nightclub in Bali in 2002, which killed 202 people, mostly Australians.

The southern state of Johor had been a haven for radical individuals affiliated with JI. Bomb maker Noordin Mohd Top, who was killed by Indonesian security forces in 2009, studied in a madrasah in Ulu Tiram in the 1990s. When Mas Selamat escaped from a Singapore detention centre in 2008, he took refuge in Johor for over a year before he was recaptured.

The Johor Fatwa Committee has added a religious perspective to the criminal act. It considered the two officers to be “shahid” or martyrs. In Islam, martyrs are promised paradise on the day of judgment. The committee also ruled that the deceased be given the full death ritual of bathing, shrouding, praying, and burial. For the suspect, public prayers were prohibited, and his burial site is also further from other graves.

The Johor authorities are right to boost the state’s security apparatus, and warn conservatives against being radical. However, it must also address  society’s well-being, such as raising mental health awareness, balancing socio-economic indicators, giving equal access to education, and addressing negative perceptions of marginalisation.

However, focusing on the religious and security angles prevents a holistic understanding of the social change happening in Johor. Without a doubt, Johor Muslims are becoming more conservative. An ISEAS survey in 2017 points out that out of 573 Johor Malay respondents, 75 per cent supported the application of hudud laws to Muslims only, and 57 per cent per cent agreed that it should be applied to all Malaysians. 91 per cent of the Malays feel that it is acceptable for Muslim authorities to regulate the moral behaviour of Muslims in Malaysia, and 90 per cent believe increased Islamic religiosity is a positive development for Malaysian society. While conservatism does not always result in terrorism, as analysts who study non-violent extremism suggest, radical groups that call for an alternative Islamic system of governance and laws are often opposed to secular and pluralist ideologies. Radicals believe in achieving this Islamic alternative through non-democratic and even violent means.

That said, the Malay ruling family has a reputation for protecting multiculturalism and checking conservatism. Sultan Iskandar, who is currently the Malaysian King, has pushed back at calls for Muslim-only launderettes, the over-expansion of the Islamic department (Jakim) at the federal level, and the weakening of Malay identity due to increasing Arabisation.

The Johor authorities are right to boost the state’s security apparatus, and warn conservatives against radicalism. However, they must also address issues such as society’s well-being, mental health awareness, socio-economic inequality, equal access to education, and negative perceptions of marginalisation. Even if religion was the suspect’s motivating factor, his social, economic, family, and society’s circumstances also influence his interpretation of religious texts and why he decided to act violently.

For instance, in the Ulu Tiram case, the suspect lived in an isolated village far from urban centres.  The living conditions — judging from the dilapidated houses — demonstrate the lack of development, and an underclass background. His father was a JI member, and his family must have lived under the watch of security agencies. His neighbours shared that he did not attend school, and was home-schooled. The Luqmanul Hakiem school built by  key JI leaders Abu Bakar Bashir and Abdullah Sungkar is located in the village. As a result, the area is heavily securitised with not many outsiders wanting to live and mingle with residents there. This leaves the area disconnected from other communities.

Studies have shown how access to mental well-being can help reduce crime in society. Reaching out to communities who perceive themselves as marginalised or isolated can increase their sense of purpose in the community. As Johor state progresses economically and becomes more urbanised, it must not neglect the well-being of its people.

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