Many ideas for M’sia, no one listening, if they listen, they don’t hear, they see but don’t see!

Luke 4:24 . . . “Truly, I tell you,” Jesus continued, “no prophet is accepted in his hometown.”

There are many ideas for M’sia, no one listening, if they listen, they don’t hear, they see but don’t see!

The riff-raff in M’sia squat on the brightest and best and prevent them from leading the way for All.

China virus . . .

MySejahtera, SOP, and local gov’ts being empowered and funded on the pandemic BS are the only ways to bring down the virus cases.

Emergency has not helped. Instead, it has worsened the situation.

Emergency powers should be used to strictly enforce MySejahtera and SOP and empower local gov’ts and fund them on the pandemic BS.

Biblical Holy Lands . . .

India will not be party to pitting one country against another.

I have proposed how the conflict in the Biblical Holy Lands can be resolved.

Only My Way works.

If we are bogged down by the situation, we will never be able to connect the dots for the Way Forward.

Borneo rights . . .

I have also proposed how Borneo rights can be achieved.

Only My Way works.

No one is following.

Instead, they set up Sabar and other BS organisations.

Again, only MY WAY works. Karma is blocking Sabah and S’wak on Borneo rights.

There’s no political will in Putrajaya, no leadership in Sabah, S’wak, on Borneo rights.

It will take another 50 years for the Karmic forces to exhaust themselves.

Save M’sia . . .

I have also proposed how Indian, Chinese, voters can save M’sia.

Only My Way works.

The Orang Asal know how to save themselves.

I have commented on this.

Read further here . . .

The great majority don’t read. They only get into trouble when others read. The TV has killed the reading habit.

In the social media era, so many read only what others post and taroh them kaw kaw.

Something may come out of it.

If for nothing else, we can brush up writing skills by keeping in practice and ventilating ignorance to find out the extent to which we can get away with it.

Those who comment in the social media may not even read links posted. They just read the headline and post comments buta buta.

Many don’t read even the headlines.

So, we will have a field day by reading the links posted.

Politics is about public perceptions. It’s important to determine and control the Agenda. Control the Narrative.

Public perceptions are about what the people will believe. That’s why Malay hate DAP BS, for example.

DAP BS didn’t win any Malay votes by condemning Israel. The Arab were in the wrong.

Arab leaders in the Gaza Strip and West Bank started the recent troubles to avoid elections.

Public attention is brief and memories are even shorter.

Nobody reads anything.

Anything more than catchy headlines and glib one-liners will not produce results.

The Kimanis by-election provides a case study.

The Orang Asal looked beyond Umno, which they hate, and voted for the candidate against the PTI Party.

The message was simple: Say NO to PTI.

Kimanis was won by one to one whatsApp, lost by ceramah before thousands of PTI.

M’sia is ruled by the corrupt Chinaman. Money is the be all and end all of life.

The riff-raff squat on the brightest and best, and prevent them from leading the way for All.


All GLCs, GLICs and state-owned firms in M’sia are FAILING because they are run by riff-raff with free degrees.

All GLCs, GLICs and state-owned firms in S’pore are FAILING although run by straight A students.

Author: fernzthegreat

Joe Fernandez holds a honours degree in management, majoring in economics, and has opted from academia in law to being a jurist. He was trained professionally on the job as a journalist. He's a longtime Borneo watcher, keen on the history and legal aspects of Malaya's presence in Sabah and Sarawak. He teaches the English language privately and has emerged as a subject matter expert in public examination techniques.

3 thoughts on “Many ideas for M’sia, no one listening, if they listen, they don’t hear, they see but don’t see!”

  1. Mr Fernandez, your earlier comments on Tamils have stirred up a major controversy. I wish to educate you the following facts, I hope you will read through them with an open mind and in spirit of civil academic spirit:

    Presence of Tamil language in 13th century and after in Kerala
    To accommodate Malayalam as a language different from Tamil and to ascribe an antiquity, it is claimed that Tamil ceased to be the language of the people of Kerala since the 12th century or still earlier. But truth is far from that, Tamil survived there even after the demise of the Second Cheras. Of all the Dravidian languages, Tamil is the oldest recorded language. Tamil inscriptions date from the 4th or 5th century BCE in Brahmi script. Kannada is used in the inscriptions dating from about the 5th century CE and the Halmidi inscription is considered to be the earliest epigraph written in Kannada language. Inscriptions in Telugu language began to appear from the 6th or 7th century CE. Malayalam made its beginning in inscriptions from the 15th century CE onwards. All the inscriptions prior to the 15th century were in Tamil as a dialect of Cheralam. Caldwell places the language of Kerala, popularly known as Malayalam, but more correctly written as Malayalma or Malayayma, “next to Tamil in the list of Dravidian tongues, on account of the peculiarly close relationship to Tamil in which it stands.” Indeed the relationship is so close that Sanskrit writers class both tongues as Dravida, although from remote times a separate name has been applied by them to the Malayalam country (p.90, Logan).

    As Tamil was the official language of ancient Kerala (Elamkulam Kunjan Pillai, Keralabhashayude Vikasaparinamangal, National Book Stall, Kottayam, 1996, p. 36.) Tamil was mostly used in the early edicts. William Logan quotes Ellis as saying that Tamil flourished up to the thirteenth century CE, some considerable time after the last of the Perumals (p.94, Malabar by William Logan; 1951, Govt.Press, Madras). Francis Whyte Ellis was the first scholar who classified the Dravidian languages as a separate language family. The ancient Chera country was part of a greater Tamizhakam and Tamil was the language of the people and rulers. The prevalence of Tamil extended well into 13th century.

    The imperial and royal decrees on stone, copper plate (the 9th century to the 13th century) were in Tamil. Not only that even commoners cut edicts in Tamil. An inscription from the Siva temple of Tiruvarruvai, which is inscribed on the base, north of the mantapa in front of the main shrine is in Tamil language using vattezhuthu alphabet. The inscription is taken to belong to the 13th century CE (Period assigned to the inscription is based on palaeography. See T A S. III, p. 196). The subject of the document is the srikariyam (sacred affair) concerning temple. It is considered sacred because the endowment was to bathe the god in ghee, to make offerings to the temple, to make payments to the functionaries of the worship and to feed six persons. Vengadavan Adigal Nambi of Mecheri Illam and Devan Narayanan of Ilaman are the joint donors of the endowments.The inscription makes no mention of any assembly or council, it is the decision of a few individuals. It is therefore understood that in 13th century, Tamil was widely spoken by people.

    It is claimed that by around the 15th century Malayalam got itself entirely divorced from Tamil (p.13, A primer of Malayalam Literature-TK.Krishna Menon; 1990, AES), but it is hard to accept. Ellis notes that in the seventeenth century Thunjath Ezhuttachan, “boldly made an alphabet—the existing Malayalam one—-derived chiefly from the Grantha—the Sanskrit alphabet of the Tamils, which permitted of the free use of Sanskrit in writing—and boldly set to work to render the chief Sanskrit poems into Malayalam” and used it “to raise this inferior dialect of the Tamil to an equality with the sacred language of the gods and rishis” (p.92, Malabar by William Logan; 1951, Govt.Press, Madras). Till the time of Ezhuttachan, the language of Kerala (the nomenclature, Malayalam, was not given then) remained a dialect of Tamil.

    The period from fourteenth to seventeenth century is considered to be the period of Nambiar Tamil. In Malayalam prose literature, Nambiar Tamil was a peculiar prose style, which also used Sanskrit words profusely. Nambiar Tamil was derived from the story telling style of Koothu which was a temple art performed by the Nambiars. Since art form was associated with the Nambiars, the language came to be known as Nambiar Tamil. Naturally, a number of prose works, especially Puranic stories, were created in Nambiar Tamil (Paul Manavalan, M.A., Ph.D. – Malayalam Lit, Kerala University Doctoral Thesis: “Contribution of Christian missionaries to the culture and language of Kerala with reference to the works of Arnos Padri” p.158). If by then Malayalam had developed into an independent language there needs no name as Nambiar Tamil.

    The classical paattu school is of Tamil tradition. The paattu school of Malayalam share the edukai-monai rhyming with the Tamil poetry. Its diction also tends to gravitate excessively towards Tamil. It has in fact been suggested that the paattu involves a mixed use of native dialect and Tamil proper, just as manipravalam is a blend of Tamil and Sanskrit (I stand corrected by Arun Kannan). Ramacharitam, written in the 12th or 13th century belonged to the paattu school, is considered as the first cognizant literary creation in Malayalam. However, the language represented in this work was an early form of Malayalam that was so similar to Tamil that it was almost impossible to differentiate it. A. R. Rajaraja Varma, who heavily contributed to the development of Malayalam grammar, considers it a Tamil literary piece. He is of the opinion that Malayalam originated from ancient Tamil.

    In the inscriptions of Cheralam, the languages used for writing were Tamil, Sanskrit, Hebrew, Pahlavi and Arabic. Among all these languages, Tamil was the most commonly used language till 15th century. Inscriptions in Malayalam are seen from 15th century onward. The earliest epigraph totally in Malayalam language is the Attingal inscription of 1452 CE (T.A.S. http://Vol.VI

    , Ho.64, p.80) written in vattezhuthu character. From 16th century onwards, Malayalam inscriptions became prominent. The inscriptions available for the Perumals who came to prominence in 9th century, account for a larger share of the inscriptions uncovered so far. They are mostly in Tamil. Later the successful inroads the Brahmins made into the cultural life of the people of Kerala who remained geographically detached from the Tamil country, accelerated the assimilation of many Indo-Aryan features into the Malabar dialect of Tamil at different levels. As the language of the people, Tamil underwent evolutionary changes to blossom as Malayalam.

    The widespread presence and use of Tamil in Kerala in the 16th century can be gauged by the printing of books on Christianity in Tamil. Caldwell says that in the very first book ever printed in Tamil characters in Kerala, the writer regarded Tamil as the language of the book (p.12, A Comparative grammar of the Dravidian or South Indian Languages-R.Caldwell; 1875, Trubner & Co, London). The Doctrina Christa was printed in Tamil at Goa. From Goa, printing came to Kerala. Two years after Francis Xavier’s Doctrina Christa was printed in Goa, printing was started in Kerala. Printing presses were active at Kollam, Kochi, Vypikota and Ambazhakad in the 16th and 17th centuries. The first book printed in Kerala was the Doctrina Christa printed at Kollam in 1578. Then in 1579 the Kochi ‘Doctrina’ was printed. Both were in Tamil. It is evident from this that the first Indian language to be printed was Tamil. There is evidence regarding the printing of Six Tamil works. In short, the first printing done, at the presses which were part of the Society of Jesus at Kollam, Kochi, Vypikota and Ambazhakad was, in Tamil, not in Malayalam. (p. 6. Book Publishing in Malayalam: The Beginnings- Dr Babu Cherian Department of Malayalam CMS College Kottayam Kerala, 2009).

    Early Sangam poems give accurate description of the Periyar River (Periyam Chulli Aaru) and the overseas trade carried out from there. The details given in Tamil Sangam works are corroborated by the records of Roman writers.

    Edit: This edit portion is made necessary by the observations of Mohan James Chacko.

    In history you also derive your conclusions from data available that do not directly link things but leads to a solid conclusion. Here it led me to say that Tamil was the native language in the West Coast, Kerala much before the common era. Tamil literature, epigraphy and other historical records speak about three Tamil dynasties: Chera, Chozha and Pandiya.

    The Hathigumpha Inscription belonging to the 1st century BCE mentions about the Dramil Desh Sanghat i.e. Tamil Confederacy of 1300 years.

    We have Chera kings who composed poems in Tamil that are found in the corpus of Sangam Literature. Kanaikal Irumporai, Cheraman Palai Padiya Perumkadunko, Ilamkadunko, Cheraman Makotai, who is also called Kottambalattu Thunchiya Cheraman Makotai (Kottambalam is identified as either the present Ambalapuzha or Kottayam), Cheraman Ilam Kuttuvan and Cheraman Enthai are some of the Chera kings who composed poems in Tamil.

    Ilango Adigal (who wrote Silappadikaram) and Kulasekhara Alwar (Vaishnava devotional literature) belonged to the Chera dynasty. They wrote in Tamil. Silappadikaram is dated to 2nd Century CE, on the basis of Gajabahu synchronism. In the Silappadikaram, there is reference to a certain Kayavaku, the king of Sri Lanka. He is said to have attended the coronation of the Chera king Senguttuvan. Kayavaku is identified as Gajabahu I, who reigned between 113 – 134 CE. Kulasekhara Alwar reigned in 11th century CE.

    Many poems in the Tamil Sangam literature (third century BCE to second century CE) celebrate Muziris as Musiri. For instance, the tantalizing description of Muziris situated on the banks of Chera`s Chulliyam Periyar by poet Erukoottu Tayankannanar in Akananooru (149):

    “In Cheran’s prosperous Musiri town, the huge
    and beautiful Chulli river flows, muddied with
    white foam. The Yavanas come with their
    fine ships, bearing gold, and leave with pepper.

    This statement of the poet is corroborated by Pliny. Federico De Romanis, Associate professor of Roman history at the University of Rome Tor Vergata, says Pliny the Elder estimated Rome’s annual deficit caused by imbalanced trade with India at 50 m sesterces (500,000 gold coins of a little less than eight grams), with “Muziris representing the lion’s share of it.”

    A poem of Purananooru (343) speaks of Muziris as a precious city of Kuttuvan “where liquor is abundant like water” and where “black pepper heaped in houses make them appear like the uproarious ocean shores.” The prosperity of the city is known as “gold wares from ships are brought to the shore by boats through backwaters and the king gives precious things from the mountain and ocean to those who come.” From Sangam verses we learn that Pattanam (Musiri), a location close to today’s Kodungallur, was not exactly on the shore. Corroborative evidences are found in Roman records too.

    Muziris, as the ancient Greeks and later Romans called it, was an important port on the Malabar Coast in Southern India. It was frequented by the ancient Greeks, Egyptians and Romans for trade. Eudoxus of Cyzicus, (130 BCE) was a Greek navigator who explored the Arabian Sea for Ptolemy VIII, king of the Hellenistic Ptolemaic dynasty in Egypt (Some accounts say that he undertook the voyage for Ptolemy Euergetes II). He sailed to India and is conjectured to have sailed into Muziris during his two voyages undertaken between 118 and 116 BCE, because Muziris then was a big emporium. Muziris is mentioned in the Periplus of the Erythraean Sea and in Ptolemy’s Geography.

    The earliest epigraphical reference to Musiri occurs in the name Musiri Kodan found in the Tamil-Brahmi cave inscription at Muttupatti, Madurai District, Tamil Nadu and Mahadevan dates it at 1st century BCE. This record is more or less contemporaneous to the references to Musiri in the Sangam poems (Akananooru 57; 149. Purananooru, 343) and to the references found in the Western classical literature (Pliny, the Periplus and Ptolemy). The continued existence of Musiri even in the medieval period is attested by the reference to Muyirikodu in the Jewish Copper Plates of Bhaskara Ravivarman in the 10th century CE (Epigraphia Indica III: 66-69), at the time of Rajaraja Chola`s impending naval attack on Musiri.

    Though dated in the 1st or 2nd century CE, we know of the king Imayavaramban Neduncheralathan who poured oil on their heads and imprisoned some Yavanas who upset him. A Tamil poem speaks of this incident.

    Tamil literary works do not refer to non Tamil kings in a detailed manner. As stated earlier the Cheras were Tamils and they and their subjects spoke Tamil since long Before the Common Era.

    Tamil Brahmi inscriptions assigned to the Cheras of the Sangam age had earlier been found at Edakkal. M.R. Raghava Varier, retired Professor of Epigraphy, Calicut University, who made the latest discovery, has read the record as ‘Sri Vazhumi.’ The term ‘Vazhumi’ could be the Tamil rendering of the Sanskrit name Brahma and the sound ‘zhu’ in the name of the figure is written in the Tamil Brahmi script, he said. But this Edakkal engraving was much anterior to the Tamil Sangam age, Mahadevan, epigraphist, noted. So what do you derive? Tamil was the language of the people in Cheralam (Keralam) even before the



      The guidelines for declaring a language as ‘Classical’ are:

      (i) High antiquity of its early texts/recorded history over a period of 1500-2000 years;

      (ii) A body of ancient literature/texts, which is considered a valuable heritage by generations of speakers;

      (iii) The literary tradition be original and not borrowed from another speech community;

      (iv) The classical language and literature being distinct from modern, there may also be a discontinuity between the classical language and its later forms or its offshoots.

      By this Definition, in the Indian Constitution, Malayalam did not originate from Tamil.

      Manipravalam . . . 100 per cent Sanskrit Malayalam.

      Liked by 1 person

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