Why the Chinese are more susceptible to corruption and bribery

 

 

 

This article looks at specifically how, because of the social structure and lack of protection, and even some of the religious practices, the Chinese diaspora which came to this part of the world in pursuit of economic opportunities become an easy prey for the feudalistic lords.

In their pursuit of their economic goals, many of them, including the Christians have, out of convenience, allowed the ends to justify the means. A theology of corruption and integrity, which is based on the gospel of deliverance, has to be taught in churches in order to set free the Chinese Christians from the culture of corruption and bribery.

 

 

By Stephen Ng

Although corruption is such a big issue affecting the country, pastors are ill-prepared theologically to deal with the issue of bribery and corruption. To be honest, how many sermons you have heard preached from the pulpit dealing with the issue?

            In my research on bribery and corruption affecting the Chinese diaspora in Malaysia, which I am doing in partial fulfilment of the requirements for my doctoral studies with a local seminary, I discovered a few key points that I would like to share.

            Tracing back the history of corruption over 2500 years of Chinese history, we learn that there were attempts by the emperors to eradicate corruption in their administration. These administrators were picked from amongst the Imperial Scholars (known as the ‘Ru’).

            According to the historian, Qizhi Zhang, “most of the literati did not become involved in corruption.” They had the Confucius Classics as their moral compass in life compared to the non-scholarly staff (the ‘Li.’) who were more skillful administratively, but lacked the moral fortitude. 

Balancing Act Difficult

During the Song Dynasty, the much younger scholarly officials were appointed to key positions in the bureaucracy system. Despite being less competent and lacked practical experience in governance, they created a resentment by the non-scholarly staff. Due to their inexperience, they were incompetent in the administrative portfolios.  

            When the Yuan Dynasty tried to rectify this, the emperors appointed non-scholarly staff and bodyguards to instead. Although this had helped to improve the administration of civil affairs, it created such serious corruption in the bureaucracy that eventually led to the saying that “the Song (Dynasty) fell because of scholarly officials, while the Yuan (Dynasty) collapsed because of non-scholarly staff.”

            To cut the story short, the Chinese emperors knew that corruption was an issue that they had to constantly battle with. It was a real and very serious problem that plagued the administration of the country, and eventually led to the Taiping Rebellion and ultimately the collapse of the Qing Dynasty.

Culture of the Chinese Diaspora

            To deal with the problem, pastors have to realise that the Chinese diaspora is the result of mass migration of the Chinese to the Maritime South East Asia in around the mid-1800s.

Already being exposed to a high level of corruption during the Qing Dynasty, they were then forced to seek their livelihood as blue-collared workers in tin the mining industry, plantations and ports in this part of the world.

Over time, these “coolies” gradually settled down and became major contributors to the economic growth of the region. Being frugal, many of these early Chinese in Malaya invested their hard earned savings in mining and plantation activities, and different businesses which boosted the Malaysian economy.

Despite having to face with all sorts of challenges, they were pragmatic. Due to lack of governmental support from the British, vernacular schools were established independently alongside the national schools while strong clan links and secret societies (rival gangs Hai San and Ghee Hin) provided protection.

By 1921, the total population of the Chinese (1,173,354) and Indians (472,628) had outnumbered the Malays (1,627,108) causing a sense of insecurity amongst the Malays, which was exploited by certain individuals, leading to a racial riot, which was in all intentions, targeted at dislodging the then Prime Minister, Tunku Abdul Rahman Al Haj Petra.

During the Communist insurgency in the 1950s, the rural Chinese farmers were being resettled into New Villages to cut off the supply of food towards the communists living in the jungles. A village headman was appointed by the British to look into the communal welfare of the villagers. Communal living in these New Villages was how the local Chinese culture gradually developed. 

According to Malinowski’s theory “culture serves to satisfy the needs of human beings and that it therefore reflects natural challenges” (emphasis, mine). Because our forefathers migrated to this region in pursuit of economic opportunities, the end often justifies the means – whatever it takes, including bribery and corruption, to achieve good returns on their business investments within the shortest time possible, it no longer became an issue.

Till today, they are willing to pay anything to obtain the licenses to operate a business, and even when caught operating illegally, they are prepared to pay a bribe. All they want is to be able to conduct their businesses in peace just like what their predecessors did in the past, paying monthly subscription fees to the triad societies in return for protection or their dues to the local Malay lords (or local Dato’) in order to continue operating their mining activities.

The animistic concept of the local Dato’ began to develop, where a small altar would be built on roadsides for the territorial spirits. Hwa Yung in his book, `Mangoes or Bananas?’ points out that “there is also a middle level of ‘Folk or Low Religion’ which consists of beliefs in the local deities, ancestral and other spirits, demons, astrology, and the link who or which act in this world.” This has long influenced the Chinese mindset to accept that corruption has become part of the culture.

A Christian brother confided with me, “In this society, if you are not prepared to pay a bribe, you cannot survive.”

What a big contrast to men such as Yang Zhen during the Han Dynasty who, despite being offered a bribe, refused to accept it because he believed that, although the bribery happened in the middle of the night, the act would always be seen by the heaven, the earth, the contributor, and the receiver.

Time to Break Free

            As believers, we know from Jeremiah that the eyes of the LORD “move to and fro throughout the earth that He may strongly support those whose heart is completely His.” (2 Chronicles 16:9). We can resonate with Yang Zhen that accepting or giving of a bribe will be seen by the Lord Himself.

            God’s warning against bribery is very clear: “You shall not distort justice; you shall not be partial, and you shall not take a bribe (שֹׁחַד), for a bribe (שֹׁחַד) blinds the eyes of the wise and perverts the words of the righteous.” (Deuteronomy 16:19).

Because our culture has been influenced by our past, it is easy for people in the corridors of power to exploit our weaknesses and seek a bribe.

            The only solution to this is the gospel which alone has the power to liberate us from the sin of corruption and bribery. Pastors have the duty to warn the Christian businesspersons against bribery because it brings along with it a curse (Deuteronomy 27:25).

To free us from the curse, we have to be set free from the bondage of corruption and bribery. Instead, let us pursue after the theology of integrity and live out Christ in our daily business dealings so that people can see we are honest in our business dealings.