The littoral combat ship fiasco and the Musang King farm controversy in Baling have continuously unfolded a pattern of behaviour in our system of governance that is playing on repeat mode: Lack of accountability.
If the way we dealt with past scandals and controversies have strongly suggested, it is here to stay.
With every financial scandal or an environmental disaster, right down to the most unpleasant thing on a more professional level — from an embarrassing public reprimand of a civil servant to a badly reviewed movie that ruffled the producers' feathers — accountability has always been missing from these socio-political narratives.
Admitting faults and mistakes, issuing apologies and showing real, heartfelt commitment to make things right immediately do not seem to be the way we do things.
Mistakes, missteps and errors in judgements are usually covered with excuses on top of excuses. Fingers are pointed elsewhere and blames are pointed at the most sacred element — "God's Will".
Good governance, according to a United Nations paper, "What is Good Governance", written by UNESCAP's Poverty Reduction Section chief Yap Kioe Sheng, is "participatory, consensus-oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive, and follows the rule of law".
A utopian concept for a perfect dystopian future? This seemingly heralded culture of governance has actually been adopted elsewhere. Politicians and public office bearers in other parts of the world are known to have voluntarily stepped down from office following an embarrassing exposé that implicated them, although yet to be proven guilty for any of the charges. When their good image as civil servants are at risk, or even a smidge blemished, they do the honourable thing and take the fall for the greater good. They say sorry. These are indeed marks of an honourable character.
In doing this, they are able to hold their heads up high. Although accountability is more than just saying sorry, it is the first step to soothe pains, heal wounds and mend mistakes. For the people, it is honourable.
Admitting faults take a great deal of courage and that alone deserves respect. In the Malaysian context, pride often gets in the way. The Asian culture of "jaga air muka", or saving face, keeps pride tucked away in ironclad traditions. Admitting to guilt and saying sorry are perceived as committing something wrong and, therefore, humiliating. But pride is a double-edged sword.
Like the other six deadly sins — greed, envy, gluttony, sloth, lust, wrath — it is treated with kid gloves. No self-respecting person wants to be associated with these major sins, although their actions tell a different story. Then there is the fear of perceived repercussions, be it on a personal, professional or political level. Perceived, because they are irrational on the scale of things.
Psychologists may argue that children who are told by their teachers and parents to take punishments blindly are incapable of taking accountability for their actions when they grow up.
So they make excuses or blame others — or the Higher Power — as a form of defence mechanism to protect themselves from hurt and humiliation. This is a topic that can be unpacked in a separate discussion.
We seek forgiveness only on a spiritual level to absolve us of sins. When it comes to human interactions, it is almost non-existent. It is sad when taxpayers and flood victims are seen as just numbers of votes.
