by Arisya Azizi
From elaborate titles and designated police outriders to VIP sections in hospitals and prisons, it truly seems that Malaysia has many privileges for the elite few and little for the general majority. Malaysia is the world leader in The Power Distance Index (PDI), with an impressive score of 104. Should this be good news? The Power Distance Index (PDI), developed by Dutch social psychologist Geert Hofstede, measures the extent unequal distribution of power is perceived and accepted in a society. Countries that rank highly in PDI like Malaysia and India often share a strong emphasis on hierarchical social structures and glorification towards those in high positions of power. Leaders are viewed as untouchable figures, and can only be accessed bottom-up through the winding flights of stairs within the hierarchical framework. Nicholas Khaw, an economist at Khazanah Nasional, has even argued that “Malaysia’s power distance will be a factor holding us back from achieving a much higher economic development trajectory”. There is much to be said regarding the necessity of having a power distance.
Conversely, countries with low PDI scores like Denmark or Sweden, have a reputation of being the hallmarks of economic and social progress. These societies view power as being more evenly distributed and find it easier to hold leaders accountable. Despite that, it is important to note that what works in individualistic societies may not necessarily translate effectively in collectivist cultures. Additionally, many Western countries have the undisputed advantage of bearing the shorter end of the stick when it comes to the repercussions of colonialism and imperialism.
It is also worth questioning whether a low PDI signifies ‘better’ while a high PDI indicates ‘worse’? We should acknowledge that many psychological models, often developed by Western scholars, portray unfavourable biases to the Global South. It may even be a possibility that the PDI and the Context Theory is simply another tool to reinforce the picture of Western countries being more well off than others.
For those on the grassroots level, there is a reluctance in questioning their authority, preferring to “go with the flow” and “that’s just the way it is”. This mindset of avoiding confrontation, viewed as a sign of respect, positions Malaysia as a high-context culture society. According to Edward T. Hall who developed the “Culture Theory”, high-context cultures like Japan and the UK rely on indirect communication such as sugar coating and non-verbal cues. In Japan, values of respect and hospitality (omotenashi) are central to the culture. Meanwhile, ‘ayat berkias’ (speaking in metaphors), the act of saving face, and idioms like ‘kalau takut dilambung ombak, jangan berumah di tepi pantai’ (literally, if you fear the waves, avoid building a house on the shore—highlighting the importance of staying away from risks you cannot handle) reflect those values in Malaysian culture.
This goes vice-versa for low context cultures where direct communication, clarity and individualism is encouraged such as in German culture.
However, closing the distance is not an easy task. I believe that Malaysian society is shaped this way due to the social, multicultural and historical influences that are deeply woven into the fabric of society. During British rule, the colonial governance model concentrated power in the hands of an elite few, such as Residents and High Commissioners, while employing a divide-and-rule strategy. The ghosts of colonial rule continue to haunt discussions on ethnicity and race today.
On top of that, Asian societies have historically relied on hierarchy as a means to maintain social order and control. In Malaysia, Adat Perpatih and chieftain systems in Orang Asli tribes are just some examples of this. These systems reflect our respect for elders, tradition and the importance of family. Perhaps due to sheer habit, we unconsciously replicate this model on a larger scale in governance and societal structures. However, more often than not, this allows legroom for perpetuating paternalistic and misogynistic values. Despite achieving a record participation rate of women in the workforce of 55.1%, there’s still a lot of work to be done in terms of representing Malaysian women’s voices at all levels.
Taking this a step further, the high power distance creates a trickle-down effect that influences various aspects of life, including perpetuating bullying culture in schools and colleges. Extreme cases like the tragic incident of Zulfarhan Osman Zulkifli is a stark reminder of the dangers of fostering a superiority complex among older students and the reckless misuse of power. An environment where aggression is normalized, and younger students feel pressured to conform to often baseless societal norms, would divert their focus from education.
Thus, it is time to ask if this culture truly serves Malaysia’s needs at heart? Should we or should we not be looking to Western models to achieve a more inclusive culture? How can we foster an environment where citizens are not afraid to hold our leaders accountable? Thomas Sankara, the former president of Burkina Faso, once famously slashed the salaries of government ministers, including his own, to demonstrate egalitarianism. Moreover, there is also the controversial question of whether a more classless society, to some extent, is a viable alternative. I am not explicitly advocating to abolish the hierarchy, but I do urge for us to abolish oppressive structures and promote a more egalitarian attitude in our governance. In the end, the true dilemma lies in balancing respect for tradition with the need for progressive change, allowing room for everyone at the table.
Bibliography
- Khaw, Nicholas. (2022) My Say: Lifts in a lobby, cultural evolution and power distance in Malaysia. https://theedgemalaysia.com/article/my-say-lifts-lobby-cultural-evolution-and-power-d istance-malaysia
- Anand, V. (2024). The Implications of the Power Distance Index. https://medium.com/@onlykutts/the-implications-of-the-power-distance-index-a0e638 7d7378
- High-context and low-context cultures. (2024, September 27). https://en.wikipedia.org/wiki/High-context_and_low-context_cultures
- Farrah, Azwanee, Aminuddin., Nur, Emma, Mustaffa. (2023). 2. The Compatibility of Dispute Resolution with Power Distance in the Construction Industry: A Perspective Based on the Statutory Adjudication Regime. Journal of Legal Affairs and Dispute Resolution in Engineering and Construction
