- As editor of Berita Harian and, eventually, as managing editor of the New Straits Times Group, he moved print journalism into the mainstream of Malaysian political life.
- He developed a nationwide team of correspondents based in rural areas and, as editor and mentor, shaped the thinking and values of Malaysia’s rising writers and journalists.
- His own incisive articles in Malay and English dissected the country’s complex electoral processes and drew attention to embarrassing inequities in the national society.
- He promoted standardization of the national language and the creation of a national university. SAMAD also explored the social complexities of Malaysia’s fast-evolving multi-ethnic society in a series of novels, beginning in 1967.
- The RMAF board of trustees recognizes “his applying his intellect and journalistic skills to champion national independence, cultural revival, and democratic nation-building in Malaysia.”
Born in British Singapore to Javanese parents, ABDUL SAMAD ISMAIL completed his Senior Cambridge Certificate in the final year of peace before World War II. Spurning the more conventional careers for English-educated Malays, he became a cub reporter at the newly launched Malay daily, Utusan Melayu. Newspaper work suited the restless, brilliant youth and it became his life-long addiction.
Rising during the war years to assistant editor of Utusan Melayu, SAMAD at twenty-one became editor of the Japanese-sponsored Berita Malai. The returning British jailed him briefly after the war, but SAMAD soon assumed effective editorial leadership of the revived Utusan Melayu. In his hands the newspaper covered sympathetically the agitations of radical labor and student movements and became an instrument in the independence struggle.
SAMAD steeped himself in anti-colonial politics. He joined left-wing Malay nationalists in pressing for a decolonization plan in which the interests of Malays would be paramount and met regularly with anti-colonial activists of all races, urging them to stand with the most oppressed social classes, especially poor Malays. Secretly he arranged material support for Indonesian revolutionaries at war with the Dutch. SAMAD’s ties to leftist leaders and organizations led the British to arrest him a second time in 1951. Never tried, he was released in 1953 to popular acclaim; he rejoined the Utusan Melayu and, with Lee Kuan Yew, founded Singapore’s People’s Action Party (PAP).
From his earliest days as editor SAMAD religiously printed the works of Malay poets and short story writers. He now used his influence to support the “fifties generation” of Malay writers by publishing their literary works in Utusan Melayu. Passionately he cautioned Malays not to abandon their own language for English, assuring them that Malay “will gain in richness, utility, and beauty together with the emancipation and growth of Malayan society.”
In 1959, having broken with both Utusan Melayu and Lee Kuan Yew, SAMAD moved to Kuala Lurnpur. As editor of Berita Harian and, eventually, as managing editor of the New Straits Times Group, he moved print journalism into the mainstream of Malaysian political life. He developed a nationwide team of correspondents based in rural areas and, as editor and mentor, shaped the thinking and values of Malaysia’s rising writers and journalists. His own incisive articles in Malay and English dissected the country’s complex electoral processes and drew attention to embarrassing inequities in the national society. He promoted standardization of the national language and the creation of a national university. SAMAD also explored the social complexities of Malaysia’s fast-evolving multi-ethnic society in a series of novels, beginning in 1967.
Jailed again in 1976 under Malaysia’s Internal Security Act, SAMAD was released in 1981 and rejoined the New Straits Times Group as editorial adviser. Retired in 1988, he was knighted by Malaysia’s king in 1992. Today he teaches young writers and continues to write actively himself. He warns up-and-coming reporters about the blandishments of power and money and reminds them of their “moral obligation to the nation as citizens.”
A notorious workaholic and jokester, seventy-year-old SAMAD is also famous for his astute political insights and powerful mind. He is “a thinker for his people,” as one admirer puts it. Personally, his friends say, he is something of an enigma. SAMAD admits, “Only my Creator knows me well.”
In electing ABDUL SAMAD ISMAIL to receive the 1994 Ramon Magsaysay Award for Journalism, Literature, and the Creative Communication Arts, the board of trustees recognizes his applying his intellect and journalistic skills to champion national independence, cultural revival, and democratic nation-building in Malaysia.
I stand before this distinguished gathering with a deep sense of both pride and humility in the shadow of the great man in whose memory this award was created.
I am proud to be chosen for the Ramon Magsaysay Award and, at the same time, humbled by the achievements of your third president in pursuit of the ideals to which he dedicated his life. I only hope that I am not too unworthy a recipient of this prestigious prize.
I am grateful indeed to the board of trustees for this award. You do me and my country great honor. You honor journalists who, in the arduous years of our independence struggle, not only wrote the first draft of history, but also influenced its course. It is on behalf of these journalists of bygone years and the generations that succeeded them in our profession that I accept this award.
Very few of my former colleagues who selflessly served the cause of our country have survived to receive the recognition they so richly deserve. I count myself fortunate to have gone through those difficult decades, although not, I must admit, without retaining some scars. But the rewards have been more than gratifying. Malaysia today stands tall in the community of nations, proud and confident as it keeps its tryst with destiny.
A new generation of Malaysian journalists has emerged, schooled in the culture of nation-building that transcends ethnic, religious, and cultural barriers. They seek inspiration from the rich traditions of our diverse society to face the challenges of a new era as regional and global citizens.
Malaysia and the Philippines are irrevocably bound by ties of history that make vicissitudes in our relationship only transient and passing episodes. You have fought courageously against foreign and native oppressors in glorious battles that have become an indelible part of the region?s history. Jose Rizal is as much our hero as he is yours. In him we share a common heritage.
Some people have started to talk of a Malay diaspora, not unlike the earlier diaspora of the Chinese and Indians worldwide, though not quite on such a large scale. We may look at it as the stirring of a people, stretching from our Nusantara to South Africa and Suriman, seeking not territorial or political hegemony, but trading opportunities and markets in a world undergoing dramatic change and becoming increasingly smaller.
Finally, I would like on this auspicious occasion, which by a happy coincidence falls on the thirty-seventh anniversary of my country?s independence, to extend fraternal greetings to your people, especially media practitioners, on behalf of Malaysian journalists.
Abdul Samad Ismail was born on a Southeast Asian island that was in 1925 (the year of his birth) a cosmopolitan outpost of the British Empire. Modern Singapore had been founded in 1819 by Thomas Stamford Raffles, an official of the English East India Company whose ideas about free trade and British rule had resulted in a thriving commercial emporium on the island. Aside from a handful of Britons, Singapore was populated by enterprising migrants from China, who formed the majority, as well as by smaller numbers from India and neighboring territories in Southeast Asia.
Samad Ismail’s forebears arrived in the colony in the nineteenth century from Java and established themselves as leaders in Singapore’s small but diverse Malayo-Muslim community, which included Malay migrant settlers from Sumatra, Borneo, Bawean, and Madura as well as from Java and nearby Malaya. His maternal grandfather, Haji Abdul Majid, was a well-to-do diamond merchant. By family lore, he was the first Singapore Malay to possess a proper horse-and-carriage and was a man of many children by many wives. (Under Islamic law, he was permitted four at any one time.) Samad Ismail’s paternal grandfather, Haji Shairazi, led members of his central Java family to Singapore and became a pilgrim broker, that is, someone who recruits pilgrims for the Muslim haj to Mecca and who arranges their papers, passage, accommodations, and religious instruction-a business that connected him intimately to local Muslim families of wealth and high status. Although he had only one wife and one natural son and daughter, Haji Shairazi adopted several other children. As a result, says Samad, speaking of the legacy of both his Javanese grandfathers (and in his characteristically blunt English), “I’ve got relatives all over the damn place.”
In the family, the traditions of Java and Islam were strong. Ismail bin Shairazi, Samad’s father, was steeped in Muslim learning. He studied for five years in Mecca and was attracted to mystic schools of Islam as practiced in Java, where he also studied. Samad describes him as a “staunch Muslim” and a linguist who was fluent in Arabic, Malay, and Javanese and who also knew Sanskrit. Samad’s mother, Aida, was technically illiterate but he describes her as a fount of stories from the epic story cycles of the Ramayana and Mahabharata, the bases of Javanese literary and folk culture and of the ideals of Javanese civilization. Although the ambient language of Samad’s boyhood Singaporean neighborhood of Kampung Melayu was Malay, at home the family spoke Javanese.
(For the complete biography, please email email@example.com)