Who cares and What Matter Most

You Live or Die
Who cares
You are Rich or Poor
Who Cares
You are Great or Not
Who Cares
Because by the End When You are Gone
Its Gone Friends

What Matter Most
The Sign that You Had Left
What Matter Most
Your Soul is Fine
What Matter Most
The Legacy that You have Made

Who Cares
When You Cry
Who Cares
What Made You Cry
Who Cares
When You Smile
Who Cares
What had Made You Smile

What Matter Most
Is the feeling That You Feel
What Matter Most
Is the Sincerity that You Give
What Matter Most
Is the Burning Desire that You Had

Dear Friends
If You Have Had Any Friends
If They Really Care for You
If They Really Mean To Be Your Friends
At the End "Who Cares?"

Dear People
If They Really Want to Hear You
If They Really Want to Listen To You
If They Really Want to Accomendate You
At The End "What Matter Most" is You Yourself

Be Youself
If You Want To Be Yourself
If You Want To Be Known
If You Want What Ever You Dreams Of
Just Be Yourself
Because By The End
WE WON"T HAVE ANY FRIENDS........

Why Me and Not Them...

I dream of touching a star
but it is too far away
I dream of flying like a birds
but I have no wings
I dream of walking around the globe
but I can't cross the seven seas with a pair of legs

A dream is only a dream to them
For me a dreams is a sense of virtually a realistic adventure
I can imagine all the impossible is a possible
It can all come alive through my imagination

Why me and not them.....
Maybe I'm powerless and they are powerfull
Or maybe I'm poor and they are mega rich
And maybe I'm unlucky and they are lucky
But.....
I'm  proud because I still can dream like them

Why me, not them....
That live with dreams
That live with imagination
That smile empty alone
That see impossible
And yet it can be possible

Why me and not them.....
Born to be what I am
Suffer as what I am
Poor as what I am
Dream as what I am

Why me and not them.....
Seen as a candle
Burning
Giving light to darkness
Showing the path and directions
Till they reach the bright end of the tunnel

Why me...
Because I want me to be what I am
And not them....
Because they don't want to be like me
When my time comes
And my entity never ends
There will always be me
Being love, being hated and being seek
That's me....TEACHER

An Inside View: Indigenous Salako Swidden Agriculture Practise and Forest Management in Lundu.

The Salako are one of indigenous Bidayuh community in Sarawak. The Bidayuh were collectively called Land Dayak in the past but were officially named Bidayuh by the Malaysian government in 2002. Salako population in the 2000 census was 14,000 living in almost 22 villages. Our traditional homeland was in the southwestern tip of Sarawak, precisely in Lundu and Sematan District. More recently there has been increasing movement of the young, especially those with vocational or professional skills, to other parts of Malaysia.

Long time ago, the Salako were traditionally longhouse dwellers who made their living by subsistence farming. In recent years many have abandoned longhouses for single houses within villages, but many aspects of their traditional culture and social organization have been retained. Rice farming is still an important part of their culture and economy. The agricultural cycle is marked by important festivals called Gawai. Their way of life is structured by their adat (customary law) and rukun (a way of organizing their life). There is a strong sense of cooperation and communal sharing that goes back to the longhouse culture. Economic development and education have brought many of the Salako into the mainstream of modern Malaysian society, but they have managed to maintain many distinct aspects of their culture.

Traditionally, the Salako were animists with some influence from Hinduism and Buddhism. While they attribute spirits to many things in nature such as birds, animals, and plants, many who hold to the traditional religion today believe in a supreme god who comes to their assistance in the cycle of rice cultivation as well as major events in the cycle of life. About 45% of the Salako have become Christians. Although many Salako have come to sincerely believe in the existence of God Al-Mighty, and do attend church, some remain nominal Christians.

While many of the Salako have experienced the benefits of an improved educational system and the modern economy, the rural Salako in particular are not experiencing the same level of progress. For those in the mainstream of modernization, there is a challenge to maintain their cultural heritage and identity.

Salako Land Usage and Management:

In many parts of the world, forests, trees and their products provide the critical components of household, village, regional and national economies. This view are to see how the dependence of Salako swidden cultivators on forest resources in Lundu base on their historical perspective, detailing how Salako traditional swidden cultivators have adapted to political, economic, cultural and environmental changes. Interactions between the Salako socio-cultural heritage and the profound development in social and environmental are affecting changes access to the forest and changes in traditional management practices and concepts of ownership, as well as the very ability of the Salako people to continue to live as swidden cultivators.

Traditional Salako swidden agriculture dweller systems in Lundu range from wet-field (swamp or irrigated paddy rice) and dry-field production of annual crops, to various agro forestry regimes. The agro forestry practices include planting trees and crops in home gardens, and other forest enrichment planting practices, such as planting fruits trees.

The Salako village people give estimations the size of their land not by acreage, but by the amount of rice cultivated and produced. People know exactly how many baskets of rice they plant each year and how much they produce: to them, the products of the land are more important than the amount of land itself. Their land use are Paya’ (irrigated paddy field), Uma (Hill paddy field), Kabon (annual crops such as pepper), Taya’atn (small plot of land for crops or vegetables), Kompokng ( fruits trees plantation such durian and illipe nuts) and Timawakng ( an old living place where fruits trees are left to grows and manage).

Salako Swidden Agriculture Practice

Through a simple explaination, swidden agriculture is frequently called "shifting" or "slash and burn" agriculture, it is often not shifting at all. On the contrary, the Salako swidden style of cultivation constitutes a single part of a long-term agro forestry system, involving very long and complex rotations of crops and trees on various patches of land. Salako swiddeners do not simply slash and burn forest, moving without pattern or plan from one place to another. Their forest management practices, and the purpose associated with various practices and various products, have been particularly misunderstood. It is important to redress this lack of understanding.

In practical swidden agriculture, all staple foods as understood by the Salako swidden dweller, come from the forest, although the forest's function in the production of rice, maize, vegetables and fruits sometimes appears to be limited to supplying ash for fertilizer.

Salako swiddener’s, after clearing an old growth forest species, they will cultivate that land for one or two years, especially for planting paddy, and then determine its future use. The swidden plot can be left as a relatively unaltered fallow - reserved for future field crop cultivation. Meanwhile, the owner and villagers will use the wild or encouraged succession species that may grow in the fallow such tapioca and wild sour brinjals. Alternatively, the fallow field can be planted with fruit trees (explicitly including durian and/or illipe nut trees) or some kind of cash crop such as rubber, cocoa, illipe nut or pepper.

After swiddening, therefore, they makes important decisions about how a plot of land will be managed. These decisions will not only affect the plot's species composition and the configuration of indigenous rights to the land and resources, but will also affect the decisions that the household makes about its other lands, trees and the forest to which it has access.

The decisions by the Salako swiddener’s not to plant economic trees or not to clear areas do not mean the forest is not managed. Decisions not to clear certain kinds of trees, their habitats, or whole areas of the forest are desired for their forest products, and it is a simple way of managing the forest, and its means of regulating access to specific products within a "low-impact" management area/habitat.

Forest cleared for swidden are eventually returned, through natural or managed succession, to old growth cover over a very long period or swidden fallows are converted permanently to fruit and rubber gardens, mixed with a variety of encouraged "wild", succession species. In essence, it appears that over generations the swidden use of forests is sustainable.

Native Customary Land Right – NCR (Tanah Adat/Pusaka) Tenure

The rights of indigenous Salako people in Malaysia, especially in Lundu to convert or use particular forest territories and products are conveyed in multiple sets of customary access rules called adat (rules). In general there are three main types of property tenure: common property rights (CPRs); descent group common property rights (descent group CPRs); and, private property rights.

Common property rights are held either by the village as a whole or by descent groups. Descent group rights can be likened to "heirloom rights" and are shared among kith and kin. Private land rights for swiddening are recognised by the community for both individuals and families and, when ownership disputes arise, they are arbitrated by the village head or the head of customary law. Both men and women are accorded these rights, as they relate strongly to each individual's input of labour.

Common property rights

The common property in Salako society is the village territory. These territories were established by the ancestors who pioneered settlement and created the traditional geographic boundaries. The government then established formal boundaries which essentially followed these traditional divisions and most of these divisions remain and are recognised by the contemporary Sarawak State.

Formerly, the village proper consisted of one or two longhouses, which in turn contained as many as 10 to 20 doors or apartments located in a settlement area. Today, most village units consist of clusters of single family houses built in a residential section of the village territory. These separate households hold common property rights to the village territory and the forest products (both flora and fauna) within that territory.

Under the traditional laws of resource allocation, the land and forest surrounding the longhouse settlements remain village common property until the conditions for private claim or control are exercised by individuals or groups.

When common resources and products are shared, the group as a whole must usually agree to share the resources and products by community labour, and if any of the fellow community doesn’t participate, his ownership rights are indirectly “forfeited”.

Some forest products are also village common property wherever they grow. Any villager can collect firewood from someone's garden or swidden fallow without asking permission. Besides that, most wild foods, such as mushrooms, greens, ferns and bamboo shoots, all of which grow in the forest, in old swidden fallows or in gardens, are commonly shared.

Certain other products are village CPRs when they are wild but private property when they are planted or protected. For example, wild pandanus growing in the forest is a village CPR, but if it is planted in swidden fallows, it becomes private property.

Descent group rights

In Salako society, descent group common property rights are rights to trees or land held in common by the descendents of tree planters, tree protectors/managers, or forest clearers. The rights most often apply to trees and the fruit of trees. These are the rights retained by the children and grandchildren of the original tree planter or manager.

Rights of transfer for commonly held resources are restricted, and if any of the coheirs wants to cut or sell the tree or, in some cases, sell the land, all the other heirs should be asked permission and should be given a share in the profits or the wood. Failure to do so can result in family censure or in a hearing with village leaders and the payment of a customary fine.

Private rights

Private rights to land and forest products are generally recognized by the Salako communities if one or all of three circumstances prevail: (a) there is an investment of labour in the land or in the product's management; (b) inheritance; or (c) prior claim (finder's rights).

For trees, especially seasonal fruits trees, private rights are recognized when an individual plants, harvests, maintains (manages), and protects the tree. The rights to newly-planted trees are maintained by the planter and his household, while old trees are jointly-owned by the planter's descent group. Generally, men and women inherit rights in fruit trees equally. Finding and marking a tree also constitutes an ownership claim, but often further evidence of some management is required to uphold the claim.

Besides claims based on labour investment and inheritance, private rights may be acquired through gift or purchase.

Customary fines

Community sanctions have protected individual and household claims on both land and trees. Cutting someone's planted or managed trees, wherever they are located (in old swiddens, forest or home gardens), has always been grounds for levying a customary fine. The payment of fines for cutting trees can be compared to the payment of fines for taking someone's life: although the amount for the latter is significantly higher, the process and the justification are basically the same, because both acts deprived another's descendants of a livelihood.

Different types of customary fines must be paid according to the severity of the offence, usually by a system of weighing, which is “tahil”. Besides that, the offender are required to pay the fine which can be paid with cash, or property like trees, swidden fallows or pigs. Fines increase according to the level at which the dispute is finally settled. These fines have been standardised.

Hazards of development in the Salako Swiddeners

Access to modern facilities is not all beneficial. Through the introductions of development, social dysfunctions have also been creeping slowly into the community because of the extensiveness of interactions with the regional market economy and other social changes. Most disturbing are the incidents of increased gambling and drinking, particularly among young people

It is not surprising that many young people do not want to make swiddens or take part in the production of annual crops; this is common in many contemporary Salako villages where young people want to be "modern". The loss of large amounts of money to gambling and drinking however, rather than the investment of any surplus in potentially productive enterprises for the future, worries many of the more responsible village people.

The formalization of traditional rights as so called Native Customary Rights-NCR (though flawed as a concept because it comes after protest by the native’s when the government began to claimed all the commercial timber resources, designated reserves, and divided all land into political land use classifications) has in fact create more opportunities for the Salako swiddeners to pursue further their way of integrating their life into this much anticipated modern farming development. An understanding of the indigenous people's traditional forest managment practices, which have survived several hundred years, will help us in our ability to wisely manage our resources.

Reference:

1. Nancy Lee Peluso; The Impact of Social and Environmental Change on Forest Management:
 A Case Study from West Kalimantan, Indonesia, The FAO Forestry Department, United Nations.

Ngalakar Kade Kupi

Salamat batamu sabayaatn diri', adik-baradik, sakamarukatn, sakarayungan, sasuku-sakat diri' ngan sabinuaan.

Angat lalu rasa'e ari nyian sampe ana' babaju duduk ngadapik air kupi. Damia ang maok ditulisa' makhe pakalakaratn ngan paredongan sabayaatn diri' auk. Aku sabanare coba-coba bah nulis makhe bahasa diri' Salako, baajar bah. Kalo maok diri' paredongan gaunange tantang tulisatn bahasa diri' Salako nyian, diri' kana duduk samejaatn sacara taratur (formal) baruk muih jaji karajaan jukut ja'ia.

Ikut kajian urakng-urakng ang pakar bahasa ngan linguitik, bahasa Salako, Ahe, Kanayatn koa sabanare tagolong damp kalompok bahasa "Malayic Dayak" atopun sabage bahasa asal rumpun bahasa laut ang dimakhe ari nyian. Aku rasa cukup bangga lalu sabab ada ugak asal-usul bangsa diri' ang dapat diri' ngakok damp nagari diri' nyian.

Damp diri' baredokng ngan ngalakar nyian, kalo ang sidi diri' maok ngakok asal-usul bahasa diri' ang paling sesuai sabage bahasa asal rumpun bahasa laut di nusantara nyian, diri' kanalah sabanare ngangkatatn bahasa diri' nyian, patama-patama'e tulisatn ang bastatus saragam ang diri' makhe di saluruh binua diri' ang ada di Londok koa...auk jama'e kek?

Udah dohok....maok barangkat ugak sakajap, batamu agik diri' sambel nyocok kupi mantak di samikh nyian.

Ahai Naremang ngan Ngarege ku nyian bala SALAKO'a

Ooooooo aiiiiiiii.....siakng maam, ampat di dini ari sampe ka patakng utatn gaunange de, ana' ugak batamu. Antah kamaya'atnik tohe sisak-sisak  nyian. Dah puas rasa'e bagagok, ana' ugak namu. Abis udah siganap utan ku ngaimak, tapi bah ana' ugak de. Sige-sige'e pun ana' ugak. Koa susahe je kitak'e kalo karaja ngarege ngan naremang nyian, bagagok sisak-sisak ngan sige-sige dangan, kalo nasib bato adalah namu, kalo ana' puakng kapopoknganlah jaji'e de.....

Udah patakng lalu utan de, puakng bakakap unang nyian. Koalah bodo ku sandirik ugak gaunange de, ba'ikh babahata cholop ta'i. Auk jamaya' bah, tauk rampuh ajak auk.....bakakap pun bakakp lah, asal namu maraga sak puakng. Parut pun dah bakareyok lalu nyian,....kaparatn. Ampus taiyamp kahe nabanan amok sak makatn tangahari ajak...saepetatn  balaok samba ngan ikatn karikng gonjeng ajak.

Nang kapak lalu rasa'e paha ku nyian, apak paha agik abis ba'apakatni'. Sakit ngan padih lalu rasa'e. Rangit pun mangkak kajar nangungi' tarenyek....eeeee payah lalu jai'ia. Maok golong ngak rokok, timako pun dah kaabisatn nyian. Gangokng pun dah tawar lalu.....aik ku pun dah abis.Susah.....

Lalu ka jaramik agik nyian, bapadihatni' angan nyian abis kana se'et daukng amakng...mae ana'...ngarampek lalu nyian, abis saganap tungur di ngalantaki'. Beberku pun badoyo de...kana panter bala anak-anak kayu di jaramik nyian. Nasib bah mataku nyian masih tarakng, dapatlah ugak medo-medoi' rampekatn-rampekatn dangan ang bagagok mangala di jaramik nyian.

Bukatn nya dameiya gaunange, gaik ugak bah basorakng-sorakng bajaatn utatn dah ramang-ramang ja'ia. Hehehe...nyaramang ugak ba bulu de nangar bunyi-bunyi jukut antah barantah koa....ditamahi' ngan bayang-bayang segenak kayu masa ramang-ramang ja'iatn...uuuu maok batalambak oooo....

kuuuurrrrak sumangate..ame kau layo ayap....dah ngaramus ka rumah aku.

Kompokng Urakng Asal Salako ( Indigenious Salako People Orchard )

It has existed for 100 years or more. It is a place where the indingenious people planted their everlasting fruits tree for generations to benefict from it. But will it be there for ever as the emerging modern development creep in nearer and faster to the society. When ever I returned home to my "kampokng" or village, I will walked around  my family orchards admiring the big and tall fruit trees like the durians, angkabakng, the langsat, the cempedak (a kind of jack fruits variety) and lots more growing closely together. Most of the fruits trees that existed in the orchards have been here for 3 generations aready, that is almost 100 years already.

One of the Ankabakng Trees at our family orchards

In todays modern world, I dont know if this type of orchards which belong to the indingenous people or orang asal will survived the ever triving development of modern world? Beside that, do the new generations of educated indigenous people or the orang asal have the will to preserved this lush green orchards, or will they themselves will develop it with a better development for material gains, and the worst thing is wheather the goverment will take it and used it for development which will make this orchards gone forever?

Most of the angkabakng and the durians trees

around the orchards are more or less 100 years old already.

I am worry of this uncertainities surounding this orchards. To the goverment agencies, this type of orchards is not productive and a waste of land. But, as we know this is the heritage of the orang asal or the indigenous people land. It should stay as it is. As a naive person view, we ourselves should starts consulting  the goverment agencies of how to preserved this heritage of ours and make an effort to educate ourselves to maintains this type of orchards so that it could benefict us.

A small river running throught my family orchard.

A snap shot one butterfly flying freely around the orchard.

Durian ( Genus Durio of the Malvaceae family or Durionaceae)

"King of Fruits" or Durian ( Salako langauge: Duriatn) is a local fruits in Borneo Island. Sciencetificaly it is call Genus Durio of the Malvaceae Family or Durionaceae. Today (12.2.2010), around 6.00pm, after school I wents to the "Pasar Malam" or Night markets to buy some grilled fish for dinner. While rooming around I stop at one of the fruits market and here I am attract to buy 3 very big durian fruit. What attracted me to bought the durian not because of the nice and wonderful taste of this fruits, but for the seeds. To me, the durians is extra ordinary big and it is a local variety which is planted in the mountains of the Padawan district in Kuching, Sarawak. It's big, really big and from the seller I was made to understand that this durian existed more than 100 years old already, which is planted by the seller great grand parents. Here is the picture of the durians;

1) The three durians from three different trees.

2) This durian has a long, deep and sharp torny and it's weight is almost 8 - 10 kg.

3) This durian has short, shallow torny looks and it's weight between 8 - 10 kg.

4) This durian has the shallower torny, and it's weight around 6 - 8 kg.

The flesh of this durian is also big and fleshy. However, the taste is a little bit bitter and not so sweet as ordinary size durians. It is also quite crunchy, not like ordinary size durians which has a sticky type of flesh. Its flesh color is creamy yellow. For ordinary person like me, just one of the flesh is enough to fill up the stomach, and two,...I will surely can't finish it.

5) This is the flesh of the durian which has the shallower torny. The flesh is big.....

6) The close-up poto of the flesh...

What a life...can it last?

27.1.2010-Tuesday
Morning:
Wake-up : 0600
Send Children to school: 0645 ( to and fro about 30 minutes )
School Athletics Training: 0800 - 1000

Noon to Late Evening:
1130: Lunch
1230: Teacher on duty of the weeks for gathering students in between morning session end and afternoon
          session starts.
1245 : School Yearly Sports Meet Meeting ( Finish at 1425 )
1435 : Send my children home
1500: Going to Sports Supplier to order miscellameous  for the school sport day and 10 competition hurdle
          for the school athletes training programmed.
1530 : School athletics  training for the morning session students ( the main progression parts )
1600 to 1705 : PE class
1740 to 1820: Sit-in for classes without reachers
1830 : Jotting comments about the school situations of the day in the afternoon sessions reports books....
1845 : Drive home after seeing all students are home....
1930 : Reach home after going through traffic jams and stopping at the Supermarkets....my stomach "hell" it
           started to sing because I'm really hungry...
2000: Have a light dinner so that it won't upset my stomach....it's hurt...
2010 : Washing myself with warm water using the water heater in the bathroom....
2030 : Just...then I manage to settle down a bit by browsing the internet reading news...
2100 : Hope to starts filling the Participating Form for the Inter-house Athletics Meets....what a day...today is the due date....hacks can't get enough helps from a naive colleague about sports, can't blame him....temporary teacher too...
???? : When can I finish my works....don't know

My energy is drain. That is a PE teacher, a school athletics coach, the school technical athletics advisor, a dicipline teacher, and the School Sports Secretary work load for the day........dam it...I'm trying to cope-up my life..... The questions is...how about my degree course work? How can I balance my time to do all the works....Oh God I pray for help and guidences so that I won't become crazy.....

Going home empty stomach....

After church today (24.1.2010), around 6.30pm, I bring my family to a nice restaurant in one of a big Supermarket in town. The reason is to celebrate my daughter birthday. Unfortunately I bring my family to wrong restaurant and its really leaving me cursing ....it is sin though.

It all started when we choose one restaurant and it's clean and nice. When my family sit down, we were given a menu. That's all. Around 10 minutes or more waiting for a waiter to come but none appear.Then my spouse wave her hands to called a waiter, and the waiter came and take our order.

While jotting our order, I asked how long will it take for the foods we order to be ready. The answer is, "we doesn't have enough hands going around". That surprise me a lot, especially for a good looking restaurant. What a shame to the restaurant "brand" name.

30 minutes later, our foods served to us, but not the whole orders.....mine, a simple "nasi kari". As my family eats their foods, until they nearly  finish, my own order still doesn't arrived., even my simple "kopi o". What a "shit" type of services it is....although we remained the waiter many times though. 

My patient run out. I just walked out leaving my family finishing their dinner, and as I walked out, I remained my spouse just pay what they are serve only. I notice that some customer walked out without having their order taken too......Then, when my family have finished their dinner, my order arrived at last (hahaha...maybe they order it from overseas), surprise too....two plates of "nasi kari" coming instead of one. We just said we don't want it any more and we only paid the order that is served earlier. The waiter seems to get upset because after explaining we just walked out. One thing though...the chicken curry that they served is directly from a canned chicken curry which they heated before they served it. Wow.....what a menu....

Our order is simple that is 5 roasted chicken rice, 2 chicken curry rice, 4 warm milo drinks, 2 ice milo and a "kopi o". First arrived 4 roasted chicken rice, and 1 chicken curry rice. About 10 minutes later, then arrived another 1 roasted chicken rice. Fews minutes later 4 warm milo drinks and then 2 ice milo.......thats all. My family finished their dinner and my spouse in the counter paying....then another 2 chicken curry rice appear, and still no "kopi o".....hahahaha...nice way to served customers...and be happy....The cost minus 1 chicken curry rice and a "kopi o" is RM54.80... Frankly that will be the first and no more to that restaurant...........it services is so bad that I give -0.00 out of ten. What a "SHIT".....

Aku Hanya Pemerhati......Budaya Dunia Kita Malaysia

Aku tetap aku. Aku suka "naremang" atau"ngarege" (mencari sisa-sisa). Cara aku bercakap dan mengkritik selalunya tidak sesiapa akan angguk bila mendengarnya....senyap dan diam sahaja. Aku jarang ada respon senyuman di bibir, aku berjalan laju tanpa memperdulikan sekelilingku. Yang penting arah dan tujuanku. Aku tidak akan akan menyapa kalau tidak di sapa. Entah kenapa aku begini, tetapi itulah aku.

Aku amat mementingkan kesempurnaan kerja dan aku tidak suka jika ada orang yang bekerja kerana nama atau imbuhan. Aku mementingkan meritokrasi kerja kerana di penghujungnya....kepuasan dalam hati dan nuraini adalah matlamat kerjaku.

Aku suka bersendirian sebabnya aku tidak suka menunggu.....sebab tahap kesabaran ku adalah terhad. Jam di tangan ku pun diawalkan 15 minit dari masa atau waktu sebenarnya. Sebabnya aku cepat gemuruh jika aku lewat. Itulah aku.....

Aku tidak suka memerintah. Aku, jika dipilih sebagai pemerintah hanya akan membahagikan tugas...selebihnya aku tunjukkan cara melalui cara aku bekerja. Aku jarang menegur....reaksiku hanya wajahku yang melambangkannya. Aku hanya ada dua pilihan...mahu atau tidak mahu...itu sahaja. Alasan bagi aku hanya helah untuk mengelak. Aku melihat kesulitan dan masalah bukan sebagai halangan, tetapi sebagai cabaran untuk di cari penyelesaian.

Bahan dan rujukan bagi aku hanya sebagai alat panduan, sebab jika dituruti ia akan mengalakkan budaya tiruan atau palagiat. Aku mementingkan kekreatifan untuk penyelesaian. Aku tidak suka menonton sebab itu aku tidak mahu ditonton. Aku amat benci suara-suara sumbang dibelakang atau disekeliling. Jika mahu menonton, diam dan simpan jika yang aku pertontonkan itu ada isinya.

Aku amat tidak senang dunia protokol dan oleh itu aku tidak suka mengampu. Pertemuan untuk penjelasan dan penerangan biar hanya satu, penilaian biar seribu agar ia dapat menghasilkan satu kualiti bermutu. Kawan bagi aku adalah rakan pembimbing dan pembantu yang perlu bersepadu. Tanpa kawan aku jadi batu dan kayu kerana tiada tempat untuk mengadu.

Aku amat menyajung kualiti budaya kerja, budaya hidup dan budaya kekeluargaan bersepadu kerana ia mampu menyuntikan mutu penghidupan kita. Aku selalu mengingatkan anak-anakku dan juga pelajar-pelajarku bahawa di akhir musim persekolahan kita, kita harus jadi manusia terpelajar. Terpelajar tidak semestinya pandai, terpelajar bermakna kita mampu menghasikan suatu kerja bermutu. Ini contohnya: Jika menjadi penjual di gerai jalanan, kita seharusnya tidak menggunakan air yang hanya sebaldi yang disilih ganti untuk mencuci. Apa tidaknya kita menggunakan pinggan pakai buang, cawan pakai buang dan beg pembungkus yang dibuat daripada kertas....lebih hygenic kan dan mesra alam.

Entah...banyak dibenak ku, itulah aku. Merungut sendiri dan bercakap sendiri....