Mr Speaker, Sir, a few days ago a handful of desperadoes, from the basest of motives, managed to create among the Malay public an atmosphere of fear and tension with a view to precipitating clashes between Malays and Chinese on 6th January. But for the speedy action taken by the Government with the active assistance of members of the Muslim Advisory Board, Malay P.A.P. Assemblymen, U.M.N.O. leaders and Malay religious leaders, 6th January might have turned out to be a day of terror and mourning for many of us. If the vast majority of the non-Malay public was unaware of the mood of tension and fear that had been built up among the Malays, it was because the Government, with the help of Malay leaders, succeeded in preventing these anxieties from spreading among the non-Malays as well. Now that the danger has passed, we feel it our duty to tell the people of Singapore about how a handful of desperadoes plotted death for Malays and Chinese alike. The plot began on 14th December, 1960, with a meeting in Changi of a body calling itself the Angkatan Revolusi Tentera Islam Singapura or A.R.T.I.S. for short. The leader of this group was a man called Abdul Ghani Bin Hassan. It is worthwhile noting that he had been sentenced in 1949 to six years' imprisonment for robbery (though he only served three years). He was sentenced again in 1951 for two years for theft. The meeting was ostensibly called to discuss Malay rights, but a pamphlet distributed at the meeting made it clear that A.R.T.I.S. had more sinister motives - to provoke shedding of blood. Let me, Sir, quote a few passages from this inflammatory pamphlet: `This pamphlet is directed to my own race, the Malays, who are now fighting to realise their aspirations and rights - Singapore's independence that is untamed. Like the uncontrollable elements of the weather in the high seas, to be followed later by a calm, so will our fighting spirit finally emerge triumphant.' It goes on to say: `History teaches us that the aims and aspirations for the race and country are achieved through the sacrifice of lives and property.' What is reprehensible about this pamphlet is not that it protests against the real or imagined grievances of the Malays. There is room in a democratic country for protest over grievances, whether real or imagined. But what is dangerous and unforgivable is the incitement to violence and hatred. Anyone, whether Malay or Chinese or Indian, who, in a multi-racial society, glorifies violence and preaches hatred and uses them as political fuel inevitably prepares the ground for racial carnage. `Fortunately these exhortations to violence alarmed many of the Malays who were present at the meeting and they did not therefore respond to the appeals of leaders of A.R.T.I.S. So nothing happened for a few days after this meeting. Then on Christmas Day, rumours began circulating to the effect that Malays would assemble on 6th January to protest against the P.A.P. Government's alleged neglect of Malay interests and alleged favouring of Chinese. These and other rumours gained circulation very rapidly among the Malays. One of the rumours was that the Malays would march to the Istana Negara and that any attempt by Government to stop the procession would be answered by rioting. The Malays were also told to prepare for an alleged attack on them by Chinese on 6th January, which was a Friday. By 28th December, a new rumour was added - that a Malay member of the Singapore Work Brigade had been murdered. This was a complete lie but the fabricators of this and other rumours were deliberately out to create an atmosphere of panic among the Malays. So on 31st December, the Police raided a house at Fernhill Road and seized a quantity of stencilled posters. The posters were inflammatory in language and talked of violence and revolution if Singapore were not returned to the Malays. These anti-Government posters were scheduled to appear on 3rd January, as a prelude to racial disturbances. The posters were issued under the name of A.R.T.I.S. and so on the morning of 1st January, the Police arrested its president, Abdul Ghani. Under interrogation, he made a number of useful disclosures and admitted that he had a hand in preparing the posters. He also revealed plans by A.R.T.I.S. for engineering armed violence. By 3rd January, there was widespread fear, largely induced by false rumours spread by the plotters, of racial disturbances in Malay areas. In between spreading these vicious and dangerous rumours calculated to bring about the loss of Malay as well as Chinese lives, the plotters decided to make some money out of the anxiety they had caused to their own people. So one of the plotters contacted a bomoh. While spreading rumours about impending racial clash, the plotter also informed his victims that "invulnerability" charms and shirts could be bought for a price from the bomoh. The bomoh is said to have done well selling invulnerability charms and shirts for as much as $15 apiece. Three Malays wearing these shirts were found in the house and detained by the Police but the bomoh unfortunately vanished before the Police appeared. A number of these plotters toured various kampongs spreading false rumours that fighting had broken out between Chinese and Malays and that the Malays should stand in readiness for 6th January when widespread racial clashes were to be expected. On the morning of 5th January, the Police seized copies of a Malay magazine just before they were to be distributed. This magazine carried an editorial unjustly accusing the Government of provoking and hurting the feelings of Singapore Muslims. It was also learnt that the proprietor of the magazine had intentions of making a statement on the subject at Sultan Mosque after mid-day prayers on 6th January. Sir, it is not suggested that the proprietor was in any way connected with the A.R.T.I.S. group. The appearance of this editorial may have been sheer coincidence. But in view of the prevailing air of tension among the Malays and in view of the fact that according to rumours Sultan Mosque had been selected by the plotters as the spot to spark off clashes, it became necessary for the Government to prevent circulation of the magazine and request the proprietor not to make a statement at the mosque. Also on the morning of 6th January, the Police discovered in an unoccupied hut, seven jungle green uniforms with shoulder badges bearing a white crescent and star on a green background. The Police also discovered four flags with Arabic inscriptions. By 4th and 5th January, rumours about an impending racial clash on 6th January had gained wide currency among the Malay public. Fortunately, the non-Malay public knew little or nothing about these rumours or else the air of tension and. anxiety might have spread to the non-Malays as well and thus created an extremely ugly situation. Sir, it may be asked, why then did 6th January pass off peacefully? For one thing, the Police acted swiftly. They arrested a number of the plotters. To date, 15 persons have been detained in connection with A.R.T.I.S. This organisation was fortunately not large or influential and these timely arrests put it out of action. Another important factor was the wholehearted assistance given by Malay religious, civic and political leaders in helping to combat the vicious rumours that the plotters had deliberately spread. Representatives of the Muslim Advisory Board, Malay P.A.P. Assemblymen and leaders of U.M.N.O. issued warnings telling their brother - Malays not to heed the mischievous lies of the plotters. These warnings were broadcast over the Malay section of Radio Singapore throughout the night of 5th January and 6th January morning. The Government also sent out field units equipped with loudspeakers to broadcast the messages of Malay leaders in Malay areas. Malay leaders also approached leaders of mosques requesting them to be on the look-out for mischief makers and to counter dangerous rumours. This assistance by Malay religious and political leaders did a great deal to neutralise the mischief created by the plotters. Another reason was that these rumours, though they created anxiety among the Malays, roused no Malay animosity against the non-Malays, in particular, against the Chinese. The fear was not that the Chinese would attack the Malays, as the plotters had said they would, but that the plotters would stage a small incident which might panic people into racial clash. It was to prevent such an accidental sparking off of racial clashes that the Government thought it prudent not to draw the attention of the non-Malay public to what was happening. A sudden announcement about it a few days before 6th January might have alarmed the non-Malay public who, by and large, were unaware of the rumours and fears circulating among large numbers of Malays. An island-wide mood of anxiety and fear could have provided the plotters with greater opportunities to start trouble. Perhaps the most important reason was that the Malays, though anxious, behaved sensibly by not saying or doing anything to provoke conflict. This as much as anything else ensured that 6th January passed off without incident. Now that A.R.T.I.S. has been broken up and the mood of anxiety and fear has subsided, it is as well to reflect calmly on what had taken place and why it took place. The first thing to note is that a handful of desperadoes, without any following or influence, were able to inculcate in hundreds of people a dangerous mood of anxiety. We should frankly recognise the reasons for this. The Malays are deeply conscious of the fact that they are a minority in Singapore. This minority complex feeds on the fact that there is economic distress among the Malays. Of course, the truth is that economic distress is not confined only to Malays. If there are poor and unemployed Malays, there are many poor and unemployed Chinese, Indians, and other non-Malays as well. It is not a question of solving just Malay poverty or Chinese poverty or Indian poverty, but poverty in general. It is economically impossible, in a complex society like ours, to solve poverty in terms of this or that race. However, the unsophisticated Malay, like the unsophisticated Chinese or Indian, does not understand the complex nature of the problem of poverty. There is no doubt that the racialist plotters tried to work on the economic discontents of the Malays, in particular, unemployed Malay youths. Their propaganda claimed that the Government was favouring the Chinese at the expense of the Malays. This was completely false, but same unemployed Malay youths may be ready to believe such false and dangerous propaganda. The Government's attempts to solve the Nanyang University issue was again deliberately, distorted by the plotters to mean that the Government was favouring Chinese education by offering equal financial aid to Nanyang; that it favoured Chinese when it offered to take Nanyang graduates into Government service. All these are, of course, completely distorted and mischievous interpretations of Government's actions and intentions, but we should not be blind to the possible effect such propaganda can have on unemployed Malays or on a minority community in a society which has not yet learnt to think and act nationally. In such a political atmosphere it is necessary for all of us - Malays, Chinese and Indians - not to say and do things which might create fears and suspicions, which reckless opportunists and plotters can exploit with a view to sparking off racial conflict. We must never forget how in a multi-racial society there is always the danger of racial explosion being sparked off by even trivial acts of stupidity and miscalculation, in addition to deliberate acts of provocation. It is timely to draw attention to the lunatics in the non-Malay world who are saying and doing stupid things which could, if unfettered, explode in racial violence. There are non-Malays who, in the name of revolution or culture or education, are saying and doing things which, whether they intend it or not, are increasing the anxiety of the Malay minority and thus making them ready prey for reckless Malay demagogues like those who organised A.R.T.I.S. Let me, Sir, give an illustration of this sort of lunancy. Yesterday, that is Tuesday, the Government banned a locally produced Chinese book called, "Wind and Rain in Rubber Estates". It is a long poem purporting to deal with the life of Chinese rubber tappers in the Federation. It is a well written and, for the most part, a sensitive piece of literature written with great feeling. However, Sir, for all its poetic language and feeling the intent of the poem is not unlike that of the manifesto of the A.R.T.I.S. group which I quoted earlier. Like the A.R.T.I.S. manifesto, this poem glorifies violence and inspires hatred. It endorses hatred and violence as justifiable political fuels and bases for political action. The eventual result of poems like this must be to build up an atmosphere of fear and hatred to be consummated in racial violence. The poem after recounting the hardship and exploitation of rubber workers, which is a legitimate theme for any poem, then goes on to describe the deliberate shooting of a pregnant Chinese woman tapper by Security Forces during the Emergency. Sir, let me quote a few extracts to show how the poem exploits hatred with a view to inciting people to revolutionary violence. I quote, Sir. One passage reads like this: `The rubber workers Lift the companion covered in blood. Oh! She is a pregnant woman. The blood-spattered body The soaked clothing Have been torn into shreds. The rain and the dark red blood mingling Flow like a spring. Oh! A pitiful woman.' Then the poem goes on to describe the plight of her children, left uncared for as a result of the killing. The poem then says this: `The hearts of rubber workers can no longer be calm. Sorrow, hatred fill their hearts. In the gloomy sky Blows the angry wind The gloomy rubber estate is filled with thick mist Oh, how gloomy and cold is the great earth!' Then towards the end of the poem, the clarion call is sounded for revolutionary violence. This is how the passage reads - after the pregnant woman has been murdered, the tappers carry the body for viewing by the other estate tappers: `They open wide both eyes, They hold tightly their tapping knives. O, the tapping knives! As if they flashed the light of hatred. O, eyes! As if arrows of vengeance follow the sound of rubber-buckets. The sound of rubber buckets Is no longer a fearful sound. The sound of rubber buckets Compels them to run to The road of life and death. They carry the flashing knives Ready to fight Oh, ready to fight... They run over many slopes Stepping on the bloodstained little path. They run towards the terrible sound of rubber-buckets. They run towards the path of battle!' Incidentally, Sir, the "sound of rubber buckets" is the poetic symbol for rifle fire. The poem then goes on to describe how the enraged rubber tappers, armed with tapping knives, rush to join the armed Communist forces presumably engaging the Security Forces who had killed the woman tapper. The existence of this dangerous and mischievous poem came to the notice of Government when students of a Chinese school applied for permission to dramatise this poem for performance at a concert to be held on the 27th of last month. The student organisers submitted to the Ministry of Home Affairs a synopsis of this poem which was deliberately misleading. The synopsis merely said, and I quote from the synopsis, that the item "eulogises the mountains and rivers of the motherland, particularly the sturdy robust rubber plantations.... This work also describes the life of rubber tappers who keep company with rubber estates while running on the plain wielding their tapping knives.... They use their tapping knives to allow that snow-white latex to flow slowly...." You can see Sir, from the extracts of the poem that I have read that the synopsis was completely and deliberately misleading. And because this was a completely misleading account of the poem, the Government in all good faith was deceived into approving this mischievous play or poem. The true nature of the poem came to light when, just four days before the concert, the organisers submitted to the school principal galley proofs of the programme to be sold at the concert. The programme was almost wholly devoted to long comments on the play. Thousands of copies of the programme had been printed for sale without the approval of the principal.. When the Government's attention was drawn to the real nature of this poetic drama and the programme, it told the organisers that they could not perform the drama or distribute the programme. They were told that if they had not deceived the Government by providing a completely misleading account of the poem-drama, they need not have incurred the expense and labour of rehearsing this item and printing the special programme. On the day of the concert, that is, 27th December, the organisers announced to the assembled audience that because of Government action the announced play could not be performed. Some undesirable and irresponsible elements exploited the situation by suggesting that the Government had been unreasonable, that it was stifling the free development of culture and repressing creative expression by local artists. So hundreds of people present at the concert left with the impression that the Government had unreasonably repressed progressive Chinese culture. Let us consider what would have been the effect on our relations with the Federation Government and on all right-thinking people had poems of this sort advocating revolutionary violence and hatred and praising the violence of the Malayan Communist Party been allowed to be performed for the edification of school children and a Chinese audience. And what would have been the effect on our Malay brothers who fear Communism and who are from time to time told by Malay communalists that Chinese are working for the victory of Chinese Communism. Moreover, though the poem was ostensibly revolutionary in intent, its presentation was such as to excite racial animosity among less sophisticated people. The woman tapper who was killed was a Chinese. A large majority of members of the Security Forces are Malays. The effect of this poem and poems of a similar nature would have been, wittingly or unwittingly, to gradually bring the two major races to the brink of racial conflict. We do not know who were the reckless adventurers who prevailed upon these misguided student organisers to stage this inflammatory play. What would have been the consequences had these adventurers succeeded in getting this play performed at Badminton Hall on the night of 27th December? The result would have been that on 27th December the feelings of hundreds of unsuspecting Chinese would have been worked up at the Badminton Hall even as on the same night racialists toured Malay areas trying to work up fear and hatred against the Chinese. One group would have worked up sympathy for violence and hatred in the name of revolution, while the other would have worked up similar emotions in the name of racialism. Each by different routes would have reached the same goal - that is, racial conflict. This must be the inevitable outcome in Malaya of political action based on glorification of violence and hatred. The Government has repeatedly warned that in a multi-racial society all efforts to direct politics on the basis of revolutionary violence and hatred must eventually lead to racial conflict. In essence, this poem repeats the clarion call made by the plotters of A.R.T.I.S. Let me repeat the message of A.R.T.I.S. to contrast with the message put forward by the poem. The A.R.T.I.S. manifesto says- "Like the uncontrollable elements of the weather in the high seas to be followed later by calm so will our fighting spirit finally emerge triumphant for the Malay race in Singapore and mark as a final seal to our struggle". Or: "History teaches us that the aims and aspirations of race and country are achieved through the sacrifice of lives and property." There is both the same glorification of violence and appeal to hatred in both the poem and the A.R.T.I.S. manifesto. One makes the clarion call, as I said, Sir, in the name of Communism, and the other in the name of racialism. But in a Malayan situation the end-result of these two sorts of lunacy would be racial carnage. It is the ordinary people who, by and large, are the victims in such racial conflicts. We call upon all peoples - Malays, Chinese, Indians - all loyal and patriotic Malayans to resist these two lunacies. To allow ourselves to come under the influence of either of the two lunatic groups is to open wide the gates to the horrors of racial civil war. The events I have described earlier should remind all right-thinking citizens of how easy it is for a handful of irresponsible men to bring this city to the brink of racial tension just by spreading unfounded rumours. It needs but a spark to set off the explosion. Our advice is: Do not listen to rumours which speak of impending racial conflicts. They are false rumours started by irresponsible elements who do not care about the welfare of any race. All that these dangerous men hope for is to make a few dollars or advance their personal glory out of the slaughter of innocent people. By repeating such rumours people would only be playing into the hands of irresponsible elements. People would be unwittingly helping to create the atmosphere of tension and fear which these dangerous men want. If people hear such rumours of racial clashes or stories calculated to foment hatred between races they should not pass them on. They should tell the police about it, or their Assemblymen or community leaders, so that action can be taken in time to nip in the bud such dangerous plots. But most of all, let us remember that we live in a mixed community where old suspicions and fears have not been completely eradicated. As long as this is the case, the danger of communalism exists. It is like a wild and hungry beast pacing impatiently behind the bars of a cage. We who bear no hatred against races and creeds intend that this wild beast remains locked in its cage so that eventually it will waste away and die. But if any lunatic tries to unlock the cage and let the beast loose, then we should stop the lunatic before he gets anywhere near the cage. The price of racial peace, Sir, is eternal vigilance - vigilance against the lunatics who think they can make use of this wild beast of communalism. The truth is that it will destroy the lunatic as well as the innocent people. We must, therefore, never allow ourselves to be fooled by the lunatics out to let loose the wild beast of racialism. All our hopes of a happy and prosperous Malaya depend upon our being able to preserve the harmonious relations that have existed between the races for generations. If that peace should be shattered, wittingly or unwittingly, then that would be the beginning of decades of horror and carnage. That is why this Government has never ceased to reiterate the urgency of creating a Malayan nationalism and outlook at the earliest possible moment. Without this sense of Malayan identity, our many races remain exposed at any time to the blandishments of reckless racialists. Though a sense of responsibility and fear of the terrible consequences of racial conflict have inhibited the vast majority of people from saying or doing anything calculated to spark off racial conflagration, we would like to warn the people of Singapore against a minority of reckless lunatics who want to see a clash between the races, in particular, the Malays and Chinese. That is why we want to tell the people of Singapore about the activities of this reckless minority so that they may be on guard against these dangerous and despicable men and not be taken in by their lies and deceit. The majority of us, because we are by nature peaceful and law-abiding, may refuse to believe that anything could happen to disrupt the harmonious relations which have existed for generations between the various races. But as recent events have shown, it is possible for a handful of evil and reckless adventurers to create, almost overnight, an atmosphere of fear and anxiety which could lead to racial carnage. 3.13 p.m.