The satire graphic of the newly appointed Yang di-Pertua Negeri of Sabah, Tun Musa Aman, created by activist and graphic designer Fahmi Reza, has led to an investigation under the Sedition Act, Section 233 of the Communications and Multimedia Act (CMA), and Section 504 of the Penal Code, sparking a polemic on the nature of satire. This satirical artwork has drawn mixed reactions from the public. Some view it as a form of freedom of expression and speech, while others argue that satire should be more "civil" and respectful. These two perspectives stem from differing understandings of satire and traditional Malay forms of social criticism, which are in fact closely connected. In the Western context, the word satire comes from the Latin term satura, meaning a dish filled with various kinds of food. Thus, satire is seen as a work of criticism filled with diverse elements, influenced heavily by Greek cultural and literary traditions. Elements of satire are evident in various theatrical forms such as comedy and satyr-plays. However, there is no precise equivalent term in Greek literature to represent what satura came to mean in Roman literature. Roman literature later developed satura into a well-established genre, especially in prose. Among the prominent Roman satirists were Horace and Juvenal, each with distinct styles. In Satire: A Critical Reintroduction, Dustin Griffin explains that satire in the Horatian tradition is typically associated with humour. Horatian satire is subtle, wise, and cautious, often conveyed indirectly through layered meanings rather than overt confrontation. In contrast, Juvenalian satire is more aggressive and tragic in tone, resembling the qualities of a dramatic tragedy. It is provocative and aims to wound or expose its targets. This contrast can be observed when reading Putera Gunung Tahan by Pak Sako and SHIT by National Laureate Datuk Shahnon Ahmad. Political satire specifically aims to ridicule and criticise perceived misconduct observed by the satirist. Such satire is often crafted to "jolt" public perception and provoke reflection on the wrongdoing being highlighted. Indeed, satire is sometimes used to tarnish the image and reputation of those in power suspected of wrongdoing, in line with English literary scholar Alvin Kernan’s view in The Cankered Muse: Satire of the English Renaissance, where he states that the purpose of satire is to "destroy character" and "mock foolishness." However, the concept of satire differs significantly from the Malay tradition of indirect criticism. Notably, the word "satira" was only included in the second edition of Kamus Dewan in 1984. Before that, the first edition of Kamus Dewan (1970) only included the borrowed term satire, referencing merely a literary genre. This contrasts with Malay forms of indirect criticism, which are deeply ingrained not only in written tradition but also in oral culture. This includes the use of allegory and traditional verse forms such as pantun, seloka, humorous tales, pepatah-petitih (proverbs), gurindam, peribahasa, and others. The key difference between satire and traditional Malay sindiran (indirect criticism) lies in their purpose and the cultural value placed on preserving one’s dignity (air muka). Malay sindiran is didactic in nature—it aims to teach or correct behaviour. Though it is indirect, its goal is clear: to address wrongdoing. For example, the proverb "pukul anak, sindir menantu" (scolding the child to hint at the daughter-in-law) is used to criticise a third party through indirect means. This relates to the cultural importance of saving face (air muka) in Eastern societies, where an individual's dignity is closely linked to their family, teachers, and peers. Therefore, in this tradition, care must be taken to ensure that criticism does not only avoid humiliating the individual but also does not disgrace those around them. By : By Dr Fairuzzaman Shaharuddin

Date of Input: 19/05/2025 | Updated: 20/05/2025 | mohdaspah