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7/28/2019 Portrayal of Kiasu Singaporean Society in Rice Bowl: Beyond the Fear Factor
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Portrayal of Kiasu Singaporean Society inRiceBowl: Beyond the Fear Factor
By Chuah Kee Man
The constant demand to preserve ones status by following social expectations has
created a highly competitive spirit especially in Asian societies. Such competitive spirit
has been given a labelkiasuor kiasuism. The term kiasu can be considered to be
originated from Singapore and it means fear of losing out in the Chinese Hokkien
dialect. This so-called syndrome is a prominent issue that is discussed rather extensively
in Suchen Christine LimsRice Bowl(1984). The kiasu attitude often contains a negative
nuance that is thought to be triggered from the compulsive fear of failure but it is
interesting to note that such attitude can also accentuate positive results. Hence, this
paper attempts to explore the concept of kiasuism from not only the negative fear-
factor perspective but also the positive side of it by closely referring to the portrayal of
Singaporean society inRice Bowl.
One of the most notable depictions ofnegative kiasuism inRice Bowl lies in the
educational system whereby students are trained to be conformist and infused with the
mindset that success in education means success in life. This in the end produces
students who study blindly just to pass examinations without fully utilising their
capability to become creative and critical thinkers. A good example in the novel is when
Dr Jones deliberately substituted himself with a tape-recorder and the students could
actually copy down each word with no question, no arguments, simply acceptance (55).
The students were also subjected to grave pressure from the rigid exam system to which
they either conforms or losses out (128). Such situation is a common scenario where theaim of education is solely to get good grades. This is further strengthened by a strong
statement mentioned by Mak Sean Loong, Our educational system domesticates rather
than liberates (125). The domesticated Singaporean youth or students are said to
possess an obsessive desire for success that any failure is intolerable, which leads to the
negative kiasuism that refrains them from risk-taking and calls for conformity. Thus,
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with that conformity in mind, the vision (as shared by Marie) in injecting the ideology of
education is a freedom from fear, especially the fear of being wrong (13) is by all
counts, a tall order.
In terms of Singaporean social lifestyle, negative kiasuism is illustrated as a stemfrom greed or materialism which promotes envy and selfishness. The symbol of rice bowl
used in the novel signifies the constant pursuit of Singaporeans in making sure that not
only the bowl is filled with rice but also there is more than enough to be stored. This in
turn created materialistic Singaporeans that strived hard to sustain their social status
because for them, money or luxury equals respect. Ken agreed totally with such mentality
when he asked the rhetorical question, And whats wrong with wanting a little respects?
Everybody wants to be respected. Where would you be ifnobody respects you? (117).
One extreme example of materialism is portrayed in the incident of Ser Meis mother
being so calculating in the value of her daughters death (103). A mother due to her
selfishness can actually sacrifice her own child to gain wealth and respect. This goes to
show that the Singaporean society has been built on fear, the fear of losing their hard-won
treasures (257), regardless whether the act of winning the treasures may cause
sufferings or problems to others.
Interesting enough, there are also some depictions of negative kiasuism within the
Singapore government itself. The negative kiasuism mentioned in the novel is more of
preserving its good image from the outsiders eyes. One instance would be the
description ofBukit Temasik Roadwhich is capable of carrying eight lanes of traffics
(49) while during the time when the novel was set, Singapores neighbouring countries
including Malaysia are still depending on two-lane roads. Another example is the
mentioning of the monsoon drain in thatBukit Temasikarea, which was claimed to be the
cleanest monsoon drain in South-East Asia (49). The governments way of structuring its
administration and city planning is suggesting to its people that kiasuism is the slogan
that every Singaporean should hold on to. This is even clearer when Santok Singh blurted
out the question, How do you find our clean and green city? to Hans (68). Hans
answers were rather unacceptable for Santok to the extent that he needs to defend why
Singapore needs to be so kiasu by creating an instant country.
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Although the kiasu behaviour is often regarded as negative, there is also a positive
side to it. In education, this side of kiasuism generally leads students to put in extra
efforts in their work to check our library resources other than what is required of them for
class assignments. Paradoxically, the continuous rush for excellence allows the students
to be more autonomous in enhancing their own learning. The kiasu mentality canactually produce excellent students who are survivors of decades of keen competition
and through that competition, they had learnt not just to chase but to gallop and
always ready to change pace according to the requirements of the occasion for (51).
As a matter of fact, positive kiasuism can also produce critical thinkers or students who
dare to question just like how Yean, Aileen, Kim, Kenneth and Peter walked out of Dr
Jones class when he was just the voices from a tape-recorder. This is the kind of
competition that is needed in the rat societys survival of the fittest. They are perhaps the
very few that understands the concept of positive kiasuism, that generates constructive
competition rather than excessive fear of failures.
Moreover, the novel also brings forth another element of positive kiasuism which
spawns a self-reliance and strong will among Singaporeans. While many would look at
kiasuism as a result of fear, as matter of fact it does make a person or a nation more
independent. As a budding nation with little or no resources, Singaporeans needed to rely
on themselves in order to avoid them from bowing to the poverty of any situation (50).
Santok Singh echoed the same outlook by claiming but we have no choice. We have to;
we have no natural resources. and from now on we have no hinterland to depend on;
and the world does not owe us a living (69). This is indeed different from the cukup
makan (easily satisfied) or tak apalah (never mind) attitudes that haunts most
Southeast Asian countries, not excluding Malaysia. The cukup makan and tak apalah
attitudes permit giving up ones own chance even if that is the only golden opportunity
available. In contrast, positive kiasuism has pushed the Singaporeans to make the best out
of every circumstance (even extreme ones) and excel in various fields. Perhaps, this is the
secret recipe that has turned Singapore into a modern and developed nation in a very
short period of time.
To conclude, the portrayal of kiasu Singaporean society in Rice Bowl is not
solely because of fear of losing out. The perceived negative sides of kiasuism such as
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selfishness and materialism has often overshadowed the brighter side of it. With positive
kiasuism, it will stimulate keen competition and self-reliance. However, it should be clear
that such behaviour or mentality is not limited to the boundaries of the island. Unlike
other countries, most Singaporeans are proud to accept kiasuism as their identity. This
would mean that they are aware of such behaviour and are proud to show it off to theworld because for Singaporeans, the true definition ofkiasuism is clearly beyond the fear
factor.
Work cited
Lim, S. C. (1984).Rice Bowl. Malaysia: Times Books International.