Essay on Sejahtera: Concept, Principle and Practice

DZULKIFLI ABDUL RAZAK

Forewords by
THAKUR S POWDYEL and ZULKIFLY BAHAROM












Gombak • 2020

First Print, 2020
© IIUM Press, IIUM


IIUM Press is a member of the Majlis Penerbitan Ilmiah Malaysia - MAPIM
(Malaysian Scholarly Publishing Council)
Persatuan Penerbit Buku Malaysia - MABOPA
(Malaysian Book Publishers Association)
No. of Member - 201905


All rights reserved. No part of this publication may be reproduced,
stored in a retrieval system, or transmitted, in any form or by any means,
electronic, mechanical, photocopying, recording, or otherwise,
without any prior written permission of the publisher.


Perpustakaan Negara Malaysia Cataloguing-in-Publication Data
Dzulkifli Abdul Razak
Essay on Sejahtera : Concept, Principle and Practice / DZULKIFLI
ABDUL RAZAK.
ISBN 978-967-491-061-7
1. Well-being.
2. Quality of life.
3. Human comfort.
4. Essays.
5. Government publications--Malaysia.
I. Title.
306


Published in Malaysia by
IIUM Press
International Islamic University Malaysia
P.O. Box 10, 50728 Kuala Lumpur, Malaysia


Printed in Malaysia by
Reka Cetak Sdn. Bhd.
No. 12 & 14, Jalan Jemuju Empat 16/13D
Seksyen 16, 40200 Shah Alam
Selangor Darul Ehsan.

Contents




Foreword by Thakur S Powdyel vii
Foreword by Zulkifly Baharom ix
Preface xiii


1. Introduction 1
2. The Case of Sejahtera 8
3. The SPICES of Sejahtera 14
4. Positioning Sejahtera as the New Purpose
of Education 17
5. Sejahtera Leadership Initiative 20
6. Shifting Dialogue to Effective Action 23
7. Sejahtera Leadership is for Everybody 25
8. Conclusion 28

References 31
Index 35
Appendix : IIUM Flagships Highlights of 2019 37



Foreword

by Thakur S Powdyel



uman language is but a frail attempt to make sense of what
Hhas always been there, to name the often nameless, to
localise what is essentially universal. As the soul predates the
role, so essence anticipates form. The true spirit of globalisation,
for instance, reigned supreme even before we invented the smart
word and felt an infantile sense of grandiosity at our achievement.
The universal ideal of sejahtera held sublime sway long before
we became its heir.
It is time for the world to reclaim its lost soul, to restore the
wandering spirit, to bring home the wayward mind. In our race
for a place in the sun, humanity seems to have wandered off its
natural orbit and we are here like ‘children lost in a world-fair’, as
in the language of Kabir. We have Faustian knowledge, Faustian
science, and Faustian technology, but no Faustian music.
This life-affirming fruit of ancient Malay world-view,
Sejahtera is a long-awaited fervent call to return to the soul, to
the genuine, to the sustainable. It took the concerted and sustained
efforts of honourable Professor Emeritus Tan Sri Dato’ Dzulkifli
Abdul Razak to re-discover and re-assert the timeless value of
the all-embracing sejahtera ideal as a powerful instrument in the
building of a just, harmonious and sustainable society.
As an integrative development pathway, sejahtera shares
a kindred spirit with Bhutan’s novel sustainable paradigm for
human and societal progress widely known as Gross National
Happiness that marks a distinct departure from the uni-
dimensional conventional measure of development called Gross

viii | Foreword


Domestic Product. This path-breaking development vision is
infused with the country’s education system through the multi-
dimensional, holistic framework of Green Schools.
Articulation was clearly due. This monograph is the first
coherent and compelling statement of the two thousand year
old sejahtera vision of life, leveraging the ancient wisdom
traditions of several cultures around the world as well as the bold
arguments about sustainable development and holistic education
spanning the Brundtland Commission down to the milestones
under Agenda 2030, and Shared Prosperity 2030.
Presented in a clear and concise manner, the monograph
makes a powerful case for the need to marshal the inherent power
and provenance of sejahtera to reform and redeem the largely
reductionistic, market-based, utilitarian view of education to turn
it around to serve a higher purpose befitting the Noble Sector that
it was once called.
Professor Emeritus Tan Sri Dato’ Dzulkifli Abdul Razak
argues that sejahtera is more than a philosophy or a system but a
way of life, a guide to normative living within mutually supportive
planetary boundaries in a spirit of humility and reverence for all
other co-inhabitants who share this Planet Earth with humans.
The Sejahtera Leadership Initiative (SLI) is an inclusive platform
that seeks to engage all stake-holders to release their best and
bring it to bear on the making of a better society and a more
peaceful world.
Sejahtera has the soul-force and timeless relevance that can
well be Malaysia’s North Star and humanity’s guide. I wish this
noble vision every success in SLI’s search for a world befitting
the human of the species.

Salam Sejahtera!


THAKUR S POWDYEL
Former Minister of Education
Royal Government of Bhutan
Member, Sejahtera International Advisory Panel

Foreword

by Zulkifly Baharom



hen one Google translates the Malay word sejahtera
W(pronounced se.jah.te.ra), it means ‘prosperous’ in
English. The learned say that the meaning of sejahtera is closer
to ‘well-being’. Some articulated that the word consists of all
the good values that a person may possess; kindness, calmness,
prosperity, well-being, respect, unity, honesty, to list but a few.
Still others consider the origin of the word came from sadhya
(celestial being) in Sanskrit or even salÉmat (safety) in Arabic.
The authoritative Malay dictionary (Kamus Dewan Edisi
Keempat) defined it as peace, harmony and prosperity. Overall,
it is understood that sejahtera is an indigenous concept in the
Malay Archipelago which conveys a strong positive connotation.
The hope is that one day sejahtera will make its way into
the international lexicons, towards a fresh global definition to
further enhance international cooperation and good will. Not the
least of which, this sense of well-being could counter balance
another Malay word, amok, an adverb (i.e. to run amok) meaning
behaving uncontrollably and disruptively. The use of this term
spread in the mid 17th century via the Portuguese amouco, in
reference to ‘rushing in frenzy’.
Today, sejahtera is more often associated with the practice of
having a ‘balanced well-being’ or even ‘coexisting with common
shared values and prosperity’. Nonetheless, its essential meaning
is grander that this, ‘beyond the well-being of individuals and
society’. Ethnographic studies, archaeological data, and historical
records also offer important insights into the culture of ancient

x | Foreword


societies of the Malay Peninsula. Without a doubt, coexistence
is a vital concept in making sejahtera work in a balanced way. It
must be cherished, nurtured and lived by.
Essentially, sejahtera has no accurate English translation,
but, in simple terms, it describes ‘value in living’ or ‘reason
for living’ depending on the various situations. For example
as: greetings of joy and a sense of well-being from alive (salam
sejahtera); realising the value of being alive (hidup sejahtera);
useful purpose and current aim that makes your life worth living
in the community (masyarakat sejahtera); a subjective happy
feeling after a traumatic experience (rasa sejahtera); and my
personal favourite, a springboard for a shared future (sejahtera
bersama).
In reality, sejahtera is about living a meaningful life that
truly expresses one’s inner self. It is about making the most of
every day, rooted in the belief that finding fulfilment in many
things, both great and small, past and future is the secret to a
more rewarding life, rather than extrinsic measures of success,
such as wealth or social status. The sense of purpose derived
from pursuing sejahtera also bolster resiliencies so that a person
can overcome set-backs and feel optimistic about the future.
In this essay, the Founding Convener, Professor Emeritus Tan
Sri Dato’ Dzulkifli Abdul Razak, identifies and discusses ten
(10) key elements based on the acronym SPICES, associated
with sejahtera, namely, the spiritual, physio-psychological,
intellectual, cognitive, cultural, ethical, emotional, ecological,
economic and societal dimensions. This is a refreshing rendering
of sejahtera that can connect the saying ‘think global act local’
in balanced and harmonious ways.
The biological, intellectual, social and spiritual needs varies
from individual to individual, and most of them are interlinked
and may be realised through balance by following a single
objective. The key is to try to achieve things that align with one’s
true nature. When someone embarks on a sejahtera journey,

Foreword | xi


whether one fulfils their goals is relatively unimportant; it is the
act of taking steps in the right direction - the real ‘true north’ that
counts. It goes without saying that a good life should include
many moments of great joy and happiness - say, the elated
feeling of helping those in the community from the less fortunate
(i.e. the disenfranchised), or serving to execute sejahtera in a
neighbourhood committee or as a sense of acknowledgement
(i.e. winning an award) for nurturing peace and sustainable
development goals.
In Malaysia, sejahtera is a highly valued aspiration. The
concept offers a nuanced view of well-being. Apart from striving
for happiness as an end goal, it is equally vital to seek meaning
and fulfilment in everyday life - during the highs, the lows and
the humdrum.
If all mankind from the past, present and future were
gathered together and asked about their feelings, passions and
needs, in most probability, all of them will say something similar.
No one would be untouched by feelings of happiness and sorrow,
nor would they have vastly different natural urges. Despite their
similarities, people are divided into various sects, class and
groups. Every class or group is at daggers drawn with the other.
The answer to this conflict is that man is looking for an objective
in the world that could serve as an axis to devote one’s life to and
to dedicate their intellect, progeny, property and time towards.
Without such grounding, man would remain restless, rather than
risk life without such a purpose. This being said, men are hardly
unanimous over what should be the aim of life.
The Sejahtera Leadership Initiative (SLI), a citizen’s
initiative, believes that humanity, irrespective of their differences
in colour, religion, language and ethnicity, is a single unit and has
only one overarching aim of life for all. Since man has inhabited
the earth, there have been immense changes across civilisations,
cultures, and politics, yet man’s instincts, feelings and passions
remain virtually unchanged. People knew, in the past, about the

xii | Foreword


values of kindness, love and justice, just as they know about
them today, even though some people act as if these values have
been forgotten. Essentially, there is no difference between earlier
humans and the human beings living today. If sejahtera values of
the past had the ability to govern humanity to ensure its survival
until today, no situation whatsoever in the future can stop it
from regaining the same! On the contrary even a most modern
philosophy which does not possess viability can easily perish.


ZULKIFLY BAHAROM
CEO, Sejahtera Leadership Initiative

Preface


n practically all cultures that we know of, there seems to be a
I‘term’ that is dearly adhered to as its guiding light. Be it in the
East or West, these words are encompassing with some common
themes and indeed values attached to them that resonance to one
another. ‘Ikigai’ (pronounced Ick-ee-guy) in Japanese is one
example: meaning “a reason for being” which usually used to
indicate the source of value in one’s life or the things that make
one’s life worthwhile. It is made from two Japanese words: iki,
meaning “life” and kai, meaning “effect, result, worth or benefit.”
The word translated to English roughly means “thing that you
live for” or “the reason for which you wake up in the morning.” It
is about enjoying the work, and loving it such that it creates value
to one’s existence for a higher purpose. “Ikigai” is a vital aspect
for meaningful healthy living.
In neighbouring Korea, “nunchi” (sometimes noonchi) is a
concept that signifies the subtle art and ability to listen and gauge
others’ moods. It literally translates as “eye-measure”- said to
first appear in the 17th century as nunch’Ëi, meaning “eye force/
power” which is akin to the concept of emotional intelligence. It is
the act to discern someone’s else emotion and respond to it in the
most appropriate way. Or not to say something in certain social
situations relying on an understanding of one’s status relative to
the person with whom they are interacting. It can be regarded as
the embodiment of skills necessary to communicate effectively
in high context culture. Those who are socially “insensitive” are
often described as nunchi eoptta (absence of nunchi).
Similarly, “ubuntu” (pronounced oo-BOON-too), a Nguni
Bantu term meaning “humanity” is often rendered as “I am
because we are,” or “humanity towards others.” Otherwise, in

xiv | Preface


xhosa (umntu ngumntu ngabantu) it is referred to as “the belief
in a universal bond of sharing that connects all humanity”. All in
the interests of building and maintaining community with justice
and mutual caring, a philosophy said to be closely associated
with Nelson Mandela (1918–2013) in pushing toward selfless
acts.
“Lagom” (pronounced LAH-gum) on the other hand, is a
Swedish word that implies “not too little, not too much” or “just
right.” It represents the art of living a balanced, slower, fuss-
free life “in moderation”, “in balance”, “perfect-simple”, and
“suitable”. Whereas, “hygge” (pronounced hue-guh) is a Danish
word used to acknowledge a feeling or moment. Literally it
relates to consciousness, a certain slowness, and the ability to not
just be present – but recognise and enjoy the present, “creating
intimacy” (either with oneself, friends and home). There is no
one English word or simple definition to describe “hygge,”
although it has been interchangeably used to express cosiness,
charm, happiness, familiarity, comfort, simpleness and kinship.
Allegedly, the “hygge” serves as a way to survive boredom, cold,
dark and sameness.
In much the same way, for Malaysia, the word sejahtera
has its own place and meaning. Lest properly understood, the
use can be baffling. For example, in the 2019 Budget, sejahtera
was used to convey an aspect of socio-economic well-being of
Malaysians, which in Malay reads as memastikan kesejahteraan
rakyat. But fall short when confined only to “socio-economic”
aspect. Sejahtera is a rather multi-layered concept that conveys
a deeper meaning than any single word can convey. As such it
has no equivalent in other languages, neither can it be accurately
translated into different languages due to its close cultural leaning
and nuances to the local Malay(sian) tradition.
Hence to understand it from a one-dimensional perspective
is to miss the whole point and can even give a very distorted
meaning. What would be most sorely missed is the qualitative-

Preface | xv


cum-intangible aspects that are today’s major concern. Health,
for example, is not just about the absence of disease or illness
that may be quantifiable, one way or the other. Health is
universally recognised as the state of emotions, sans “physical”
diseases, that could lead to a situation leading to depression,
stress and violence (read absence of sejahtera) until it is too
late to deal with. In a nutshell, the essence of sejahtera must
be fully understood, internalised and practised because it is the
fountain-head of good values or virtues that are innately human
(and divine too) that will lead to a righteous and balanced way
of life in nurturing the complete human person. In no uncertain
terms, it is the basis of the dignified living, holistically speaking,
embracing the quality of life and welfare, health and wellness.
Until this happens, sejahtera in all its forms and taglines could
be just empty clichés. In this brief essay, we hope to convey the
deeper concept, principles and practices of sejahtera so that it
can better understood and lived by sustainably.
On a parting note, I would like to thank a number of
individuals who have been instrumental in making this volume a
success. They are among the editorial team of IIUM Press, headed
by Roosfa Hashim; Noor Seriyanti Zuber@Zubir; Norfarhana
Morad; graphic designer and typesetter, Norazly Mohd Yusof;
as well as Dr. Muhammad Faris Abdullah; Tuan Anuzi Nik Him
and Azizah A. Rahman. Finally, I do hope that this pioneering
initiative will open up space for the publication of more essays to
further deepen sejahtera as a series to be undertaken by IIUM in
the near future.


DZULKIFLI ABDUL RAZAK
March 14, 2020



1


Introduction



n light of the current assertions that much of the global
Iunsustainable activities are anthropogenic in origin, namely,
involving the human person, leadership is a factor to bear in mind,
be it in the formal capacity or otherwise. The Brundtland Report,
released in October 1987, in many ways referred to this when it
was brought to light the term ‘sustainable development’ (SD),
or ‘sustainability’, as one of the most vital concepts that must be
applied in creating a sustainable future. Indeed, SD has become
one of the most used catch-phrases in the last few decades. The
Report, also known as the World Commission on Environment
and Development (WCED), has successfully made SD a major
topic of discussion at various levels, perspectives and view-points,
globally. However, not everyone agrees with the concept, which
is generally understood as “the development that meets the needs
of the present generations without compromising the ability of
the future generations to meet their own needs”. Notwithstanding
this, SD resonates well with the concern expressed earlier by the
United Nations General Assembly in 1983, which highlighted
“a heavy deterioration of the human environment and natural
resources” and consequences on ‘social development.’
This helped to rally countries to work and pursue SD
together on a common platform (i.e. The Centre for Our Common
Future) with the main aim to create an international community
that is united based on shared sustainability goals by identifying
sustainability problems world-wide, raising awareness about
them, and suggesting the implementation of solutions. This

2 | Essay on Sejahtera


was to be achieved by rethinking the concepts of economic
development as the new idea of SD. This can be specifically
linked to the discussion and articulation of SD from indigenous
and faith-based points of views which are still wanting. As noted:


The Commission focused its attention on the areas
of population, food security, the loss of species
and genetic resources, energy, industry, and human
settlements – realising that all of these are connected
and cannot be treated in isolation one from another...
(WCED, 1987).


This is without any reference to other non-physical aspects
like issues of culture and values based on indigenous knowledge
and wisdom, including as practised in the Asia-Pacific region. It
is important to be reminded that some 60 percent of the seven
billion people in the world are inhabitants of this geographical
region; and most of them compromise faith-based communities.
Simply put, the vastness of ‘spirituality’ can comfortably
accommodate the deeper concept of SD at both the microcosmic
and macrocosmic levels (as further explained below), since
balance in an holistic and harmonic way is also applicable to
the 3Ps of SD where the ecological (Planet) component is
interchangeably connected with the economic (Prosperity) system
in ensuring equitable distribution socio-culturally (People), thus
allowing all the components to converge in a harmonious state.
That is, the whole depends on its parts, as much as the parts rely
on the whole in balancing sustainability. Such interdependency
is not an unfamiliar notion as it conveys the ‘interconnectedness’
of a world endowed with various resources, often referred to as
the ‘gifts’ of God, implying that humans have been granted the
wisdom to observe the natural balance that is inherent to Mother
Earth. This duty even extends to other planetary ecosystems as we
discover them from time to time, which must be duly maintained.

Introduction | 3


The comprehensive balance is indeed a manifestation of ‘natural’
justice that is key to narrowing the gaps which otherwise lead to
a ‘weak link’ resulting in a state of imbalance or disequilibrium
that is not sustainable.
It is interesting to note that among the “new visions of
education for an inclusive, equitable and positive future,” a
UNESCO publication released in January 2020, regarded the
“new purpose of education” include the need to “build on cognitive
learning to gain a comprehensive understanding of learning in
all its dimensions, including socio-emotional, behavioural and
spiritual (Hopkins, et al., 2020) aspects”. This is cited in a think
piece, “Sustainability as a purpose on the new path of learning
for the future,” a chapter in “Humanistic futures of learning –
Perspectives from UNESCO Chairs and UNITWIN Networks”
(UNESCO, 2020) spearheading the Futures of Education agenda
for reforms in higher education in order to respond to a complex,
diversified and technology-intensive future (Clemens, Scott &
Dzulkifli, 2013).
It is vital, therefore, to bridge this gap for SD to be better
understood and translated into action on a more comprehensive
basis through education for sustainable development (ESD).
More importantly, each indigenous belief or knowledge and
its practices may have some similar or even overlapping
concepts and wisdom relative to what has been conventionally
framed, as cited above. This is especially so in recognising that
indigenous beliefs and practices, often the major ones, have been
in existence for centuries and are present in multiple situations
– nationally, geographically and socio-culturally. The fact that
they have long been an integral part of local cultures provides
them with several advantages that can be further explored to
enhance the contemporary, if limited, meaning and application of
SD. Education should support visions of futures while critically
questioning and further improving the concept of SD.

4 | Essay on Sejahtera


The overarching goal therefore is to create a locally relevant
and culturally appropriate value component to SD that is informed
by the principles and values inherent in it and humanity. This
point was clarified as early as 1999, when the World Culture
Report (UNESCO, 1999) in its preface reported the following:

Culture shapes the way we see the world. It
therefore has the capacity to bring about the change
of attitudes needed to ensure peace and sustainable
development which, we know, form the only
possible way forward for life on planet Earth. Today,
that goal is still a long way off. A global crisis faces
humanity at the dawn of the 21st century, marked
by increasing poverty in our asymmetrical world,
environmental degradation and short-sightedness in
policy-making. Culture is a crucial key to solving
this crisis (p.4).

At this juncture, the perspectives of indigenous knowledge
and wisdom inter alia faiths and traditional beliefs should be fully
taken into account so as to further enrich the idea of sustainable
development. For instance, the Brundtland Report (1987) argued
that the ‘environment’ is where we ‘live’ and ‘development’ is
what we all do in attempting to improve our lot within that abode
and that the two are inseparable. This is very similar to many
faith-based world-views, where environment and development
are two sides of the same coin. They go beyond geographical
location as normally understood; rather, they embrace humanity
globally, across all divides and barriers, towards an equitable
and sustainable society. They therefore act as socio-cultural
glue, connecting and bringing communities even closer to
functionally serve, among others, as a platform for conflict
resolution, inclusive ritual and religious activities, and sharing of
resources apart from water, to include rice and finances, as well.

Introduction | 5


In turn, they further enhance sustainability based on balanced
and harmonious relationships through the concept and practice of
sejahtera as an indigenous community platform to support SD.
Sejahtera (in the Malay language) is an indigenous
Malay(sian) concept that captures the overall idea of SD. It is not
easily rendered into other languages because of its comprehensive
and multi-layered meanings and nuances. It underscores that
indigenous knowledge and wisdom have their own uniqueness,
strengths, and relevance for the local community, influencing
people over the years. It spans the macrocosmic and microcosmic
nexus. While it is the former that relates humans to the external
environment; nature, fellow beings, and other species, it is
microcosmic because it embraces the ‘self’ and the inner
(esoteric) dimensions, including spiritual consciousness. Taking
the two as one, the status of sejahtera as a balanced lifestyle can
be summarised by the acronym SPICES (see Section 3 below).
Herein, not only must each aspect be in a (micro-)balance with
itself, but each must be in balance with all the rest to achieve
an overall state of well-being that is lasting (sustainable) over
generations.
According to the Association for the Advancement of
Sustainability in Higher Education (AASHE, 2011), in a 2016
conference presentation, Grounding Sustainability in Faith-
Based Mission and Identity ‘there is much to celebrate on
faith-based college and university campuses as environmental
sustainability is increasingly seen as a core value. In the Asia-
Pacific region, a wide traditions of Buddhism, Hinduism, and
Islam, to name just three, are equally vocal in advocating respect
for nature and all living things since immemorial. Active pro-
environmental coalitions of socio-cultural and faith-based
advocates and institutions are said to emerge in promoting SD.
With more advocacy activities and educational programmes,
faith-based communities will be better understood and gain
greater acceptance after being kept each other at arm’s length for
a long time.

6 | Essay on Sejahtera


This is a timely follow up, with the passing of 30 years
since the introduction of SD and its overall acceptance as
a concept in Education. Much has been gained from its
successful implementation across the world, largely driven by
the Brundtland Report of 1987, when the term ‘sustainable
development’ was first coined. It is therefore appropriate to
look back and see where there are still gaps, conceptually and
in practice, especially when viewed from the perspectives of
indigenous knowledge and wisdom from non-Western world-
views and perspectives. Notably within the diverse indigenous
communities of the Asia-Pacific, such as Malaysia in this case.
Indeed, the Brundtland Report did attempt to ‘reunify’ the idea
that ‘ecology’ is an integral part of the human existence (psyche
and action), united with ‘development’, which is not just external
to our human existence (for example, in terms of economic and
political aspects) but also internal (emotionally and spiritually).
For this reason, cultural and faith-based aspects are excellent
entry points, where SD can form learning platforms in different
socio-cultural contexts. By making SD more culturally relevant,
sensitive, and appropriate, it could further enrich and enhance the
practical use and implementation of SD, thus making the concept
more acceptable and inclusive throughout the world. Here is
where eastern, Asian-Pacific, perspectives and approaches, can
play a significant role in advancing work on SD. Given what has
been achieved so far, by reaching out to other vistas that have not
been visited or articulated, beyond the conventional views and
interpretations, it can be advantageous in transforming education.
Overall, it can provide unique input to the understanding
of SD as a concept and its practice based on wider perspective
than conventionally understood. By taking due consideration
of the various indigenous perspectives, the vista of SD could
be further enhanced and expanded, at the same time enriching
the understanding through real-life experiences, making SD
even more relevant and viable as a way of life. In other words,
the broadening of SD through other translational approaches,

Introduction | 7


especially when it relates to the intergenerational aspect that is
essential for SD vis-á-vis the quality of life. An approach taking
into consideration the ecology (Planet), the economy (Prosperity),
and the socio-cultural (People) is imperative. Instead of regarding
each of these areas as divergent or competitive views, it is more
instructive to integrate them in order to generate a more holistic
and balanced framework with a higher sense of purpose, as spelt
out by the overarching goals of the United Nations Sustainable
Development Goals, namely peace (read: dignity and justice),
and partnership, apart from the usual 3Ps of planet, people, and
prosperity, that is, the 5Ps.
It is of interest to note that the International Islamic
University Malaysia (IIUM), 12 years after its establishment in
1983, made specific reference to SD in its second statement of
the mission of the University.


To produce better quality intellectuals, professionals
and scholars by integrating quality of faith (iman),
knowledge (‘ilm) and good character (akhlaq) to
serve as agents of comprehensive and balanced
progress as well as sustainable development in
Malaysia and in the Muslim world.

Whereas, the sixth statement reads:


To enhance intercultural understanding and foster
civilisational dialogues in Malaysia as well as
across communities and nations.


These two statements further indicate the relevancy of
ESD which are currently being translated into sustainability-led
flagship programmes in IIUM (see Appendix) as well as synergy
via shared platforms (Lihanna & Dzulkifli, 2019). Overall, the
IIUM mission is geared towards actualising the University’s
vision viz., “contributing to the improvement and upgrading of
the qualities of human life and civilsation” (Kamal, 1995).

2


The Case of Sejahtera



ejahtera as a sustainability concept is not new, relative to the
Swell-acknowledged Brundtland Report. Like many ancient
concepts in many indigenous traditions it has been overtaken and
lost in the drive towards modern (unsustainable) development. Its
etymology can be traced back to a Sanskrit origin, with possible
derivations that include sadhya (celestial being), sudatra (granting
gifts), and sucitra (distinguished). Although the meanings of these
Sanskrit words only narrowly imply the meaning of sejahtera,
their root mirrors a reflection of local indigenous influences
that shaped the meaning from the local cultural (sustainable)
perspectives. It draws away from the idea that development is
purely a physical venture and there is no longer a need to focus
on building collaborative relationships or interconnectedness
between man, the community, the environment, or indeed the
‘creator’ to build an enduring lifestyle. In other words, sejahtera
can reinstate the fine state of balance that is severely offset by a
hefty price tag for future generations. In short, the embodiment of
sejahtera goes beyond the conventional 5Ps as mentioned above.
Without a doubt, ‘peace’ and ‘partnership’ are important
in making sejahtera work for a balanced co-existence in giving
deeper meaning to SD by taking into account its innate socio-
cultural context and nuances. Such delicate collaborative co-
existence, in particular, embraces values like sympathy, empathy,
compassion and the uncompromising spirit of ‘oneness’,
transcending differences and bitterness, bringing about the much-
needed closer relationships, partnerships and interdependency,
towards peace and sejahtera.

The Case of Sejahtera | 9


Seyyed Hossein Nasr, the well-known Muslim thinker, in
contrast, described the “near total disequilibrium between modern
man and nature”, as if we are seeking “to offer a challenge to
nature rather than to cooperate with it” (Nasr, 1968). Such an
argument could be considered universal with respect to several
major faiths and even cultures around the world. This represents
the bulk of the global population that needs to be reached out to.
It goes without saying, within the context of SD, we need
the traits of cooperation and relationship to aid the millions who
are under urgent threat of global warming and climate crisis.
The unprecedented occurrences of crisis after crisis cannot be
handled effectively without nurturing the relationships that
binds people via a set of common values and ethics. In reality,
the world is highly complex, dynamic and interdependent.
Therefore, isolated, compartmentalised and conventionally linear
approaches are most likely to fail because they are disconnected
(Khalid & O’Brien, 1992) and hence, unsustainable. Instead,
constructive relationships and networks are essential to enable
people to have an ‘unselfish’ self-reliance and to be steadfast in
mitigating and preventing potential crises, which are happening
at an ever increasing rate and severity. Consistently nurturing
deeper relationships early in life is a vital part of arriving at the
deeper, spiritual meaning of sejahtera that must be cherished,
protected and lived in the civilisational and metaphysical sense.
This is indeed the ultimate object of society, especially in
the Malaysian context as conveyed by its National Philosophy
of Education (NPE) where sejahtera stands out as rendered in
the term ‘kesejahteraan diri’ (Dzulkifli, 2019). Meaning to say,
‘society’ must manifest features that are advanced not only in the
externalities (i.e. structures and forms) but also the internalities,
in terms of cultural values, norms and virtues.
More specifically, it can be argued that the NPE contains at
least four significant dimensions. For instance, the first dimension
focuses on enhancing the potential of individuals towards the

10 | Essay on Sejahtera


development of a holistic person. The second dimension involves
a balance of intellectual, spirituality, emotion and physical well-
being in line with faith and devotion to God. This is followed
by producing Malaysian citizens with virtuous character,
knowledgeable and competent (read: kesejahteraan diri), and
the fourth dimension outlines the capability of individuals in
contributing to their families, communities and the Malaysian
society. It implies an achievement of ‘quality of life’ that is both
sustainable as well as balanced which is embodied in sejahtera
as a way of life (Dzulkifli, 2016).

Education in Malaysia is an on-going effort
towards further developing the potential of
individuals in a holistic and integrated manner, so
as to produce individuals who are intellectually,
spiritually, emotionally and physically balanced and
harmonious, based on a firm belief in and devotion
to God. Such an effort is designed to produce
Malaysian citizens who are knowledgeable and
competent, who possess high moral standards, and
who are responsible and capable of achieving high
level of kesejahteraan diri as well as being able to
contribute to the harmony and betterment of the
family, society and the nation at large (Chang Da,
Morshidi & Dzulkifli, 2018).

The last point is pertinent since sejahtera as a sustainability
concept can be aligned to the current oft-cited definition of SD
viz., “development that meets the needs of the present without
compromising the ability of future generations to meet their own
needs” (United Nations General Assembly, 1987). It is said to
provide a framework for “the integration of environment policies
and development strategies”. Be that as it may, this definition
is somewhat vague because it does not take into account the
‘past’ where indigenous knowledge and wisdom were invariably

The Case of Sejahtera | 11


nestled together since time immemorial. In that respect, the
‘present’ as understood today is a compromised one, leaving a
very limited option for the future, rendering the ‘balancing’ act
between sustainability and development difficult (United Nations
General Assembly, 1987).
For example, sejahtera can be explained through four-tiers
of balance encompassing the relationship of man with his or her
‘inner’ self, man with the creator, man among fellow humans,
and man with nature or the environment. Overall, each tier is in
harmony with the other, resulting an experience that encourages
peaceful co-existence and compassion by maintaining
sustainability and balance between the four aspects. The ensuing
lifestyle is centred on maintaining the balance in a sustainable
way based of practices akin to SD and beyond.
Interestingly enough, there is a strong resemblance of
sejahtera and practices in Indonesia, which is also part of the
Malay Archipelago (Nusantara), where the values and attitudes
adopted have created a lifestyle with many similarities. More
interesting still are specific practices in the rice-growing areas
in the island of Bali, Indonesia, where a similar philosophy
takes precedence. It emphasises three aspects of ‘well-being’,
namely forging harmony with the creator, with fellow humans,
and with the environment. All rituals are centred on maintaining
balance in life. This philosophy came about some 900 years
ago, with tenets almost in tandem with ESD. In fact, it has
been recognised as contributory to the island’s prosperity as a
whole, which boasts a relatively stable record of development,
environmental practices, and the overall quality of life for its
population. The World Heritage Convention (2012) alluded that
the authenticity of the terraced rice-field landscapes, the forests,
water management structures, temples and shrines, collectively
convey ‘Outstanding Universal Value’ in such a way that it is
reflected by the prevailing irrigation (subak) system. They are
interconnected in a balanced and harmonious way between the
material and spiritual, the past and the future, and the macrocosm
and microcosm (Dzulkifli, 2017).

12 | Essay on Sejahtera




It was at Universiti Sains Malaysia (USM) in
early 2000 that the idea branded as sejahtera was
first mooted by the then Vice-Chancellor to ignite
transformational mind-set changes embracing
the concept of sustainable development through
education. Since then, various discourse and
dialogues on the philosophy embodiment of sejahtera
have been held locally and abroad, involving
academics and practitioners as well as students in
support of the United Nations programmes for the
Decade of Education for Sustainable Development
(2005-2014). In Malaysia’s National Philosophy of
Education, sejahtera stands out as rendered in the
term kesejahteraan diri. The deeper meaning and
philosophy of Sejahtera Campus at USM which was
based on ‘learner and people driven’ learning rather
than ‘faculty and stakeholders driven’ education is
the beacon for the future generations. It has also help
reclaim the traditional wisdom and cultural values
that have gone forgotten which were in essence
sustainable in the local context. Word of the success
story of USM Sejahtera Campus being awarded
APEX university status attracted well-wishers to
exchange ideas and experiences. This included
colleagues from South Korea who took to the
sejahtera concept like a duck to water. With the South
Koreans graciously adopted the philosophy and
concept of sejahtera a new milestone was achieved
given its vision of ‘co-existence’ and aligned with
‘collaborative relationships’ in addition to US$20
million funding to develop a 200,000 square metre

The Case of Sejahtera | 13




eco-park from the Ministry of Environment, Korea
and Municipality of Tongyeong to be collectively
known as the Sejahtera Forest and Sejahtera Centre.
In May 2015, Prof Dzulkifli Abdul Razak, the 5th
USM Vice-Chancellor, was invited to grace the
complex official launching. Gradually, sejahtera
mooted in Malaysia and South Korea is conveying
the important message of co-existence to a growing
number of people (Dzulkifli, 2015).





Sejahtera comes to live in Korea (Dzulkifli, 2015).
To date more than 100,000 people, especially young
people from pre-school right up to university levels
and officials from more than 150 UN Regional
Centres of Expertise (RCEs) world-wide, visited and
participated in the various Sejahtera programmes.
In addition, it is linked to more than 23 RCEs in the
Asia-Pacific region.





















Figure 1: The Sejahtera Centre in South Korea.

3


The SPICES of Sejahtera



s observed, sejahtera has an added fourth dimension, namely
Aforging harmony between each man and his or her inner self
– apart from God, fellow humans and nature. The four dimensions
in this worldview focus ‘inwards’ (spiritually) as their primary
thrust, which is regarded as vital for the purposes of maintaining
a harmonious balance within the larger societal framework. This
is accomplished by (micro-) balancing each element that makes
up sejahtera, summed up by the acronym SPICES as illustrated
below, encompassing ten elements (10), namely the spiritual,
physico-psychological, intellectual, cognitive, cultural, ethical,
emotional, ecological, economic and societal dimensions.
Sejahtera is rooted in the spiritual beliefs and experiences of
the Asian-Pacific region, more specifically the cultural framework
of the Malay Archipelago (Nusantara). This being said, there is
a need to embrace the aspects of indigenous culture, knowledge,
and wisdom in making SD even more participatory, involving a
larger spectrum of the population, who are often marginalised.
For instance, one of the two basic ideas of SD is the concept of
‘needs’, which, especially in relation to basic necessities of the
extreme poor, deserves to be given highest priority. The second
basic idea is the recognition of the constraints imposed on the
environment in meeting the ‘needs’, both present and future,
in particular with reference to the state of technology and the
related socio-economic structures.

The SPICES of Sejahtera | 15


The limitations of environmental biocapacity to cope with
economic growth, as well as the ‘continuous economic growth’
model of development, are two clear examples where the
indigenous aspects are of significance as represented by SPICES.
Unless this is appreciated, the key elements of SD and related
concepts are not well-supported, if at all, when we perceive them
from the various indigenous perspectives, and not only those
limited to the Asian-Pacific region.























Figure 2: The 10 elements (SPICES) of Sejahtera.

As such, the notion of ‘quality of life’ is generally
understood as the state of well-being that is beyond the measure
of material wealth, which includes health and happiness as well
as well-being and wellness in a more cohesive way. This is not
to be confused with ‘quality of living’ which is largely limited
to merely materialistic (economic) imperatives alone. This
has shifted the emphasis of human development towards not
just lifelong, but also ‘lifewide’ and ‘lifeworthy’ learning with
clear engagement with the community at large. It draws away
from the idea that development is purely a physical venture and
need no longer focus on building collaborative relationships

16 | Essay on Sejahtera


or interconnectedness between humans, the community, the
environment, or indeed the ‘creator’ to build an enduring lifestyle.
In so doing, it reinstates the fine state of balance that is severely
offset by a hefty price tag for future generations.
In short, the embodiment of sejahtera goes beyond the
conventional 3Ps of planet, people and prosperity. Although
each aspect can be individually targeted and developed, for
example, sejahtera ekonomi (economic prosperity), it is only
when expanded into the socio-ecological dimension within
the SPICES framework that all the elements are harmoniously
blended and nurtured, turning it into a holistic end-point for a
sustainable future. The common overarching goal, herein, is to
achieve a peaceful, fair and just global community framed on
ethical and moral principles in tandem with the aspirations of
the United Nations Sustainable Development Goals (SDGs),
from 2016 to 2030, being dignity and justice, through peace and
partnership, in addition to the 3Ps of sustainable development.

4


Positioning Sejahtera as the New

Purpose of Education


n the occasion of the second International Day of
OEducation, 24 January 2020, UNESCO emphasised the
future of education by hosting a conference, “Learning for
People, the Planet, Prosperity and Peace.” The first meeting of
eminent global thinkers appointed to steer UNESCO’s Futures
of Education initiative (28-29 January 2020) took stock of the
global situation in education today and what can be predicted for
2050 and beyond. It is an urgent call for global communities to
re-imagine how knowledge and learning systems can contribute
to the public common good. It highlighted its centrality to the
international community’s collective development ambitions,
the 2030 Sustainable Development Goals (SDGs). Attendees
were reminded by the UNESCO Director-General for Education,
Audrey Azoulay, who in her address said, “Education is the
cornerstone of the Sustainable Development Goals: if we fail on
education, the entire structure of development will fall down.”
In conjunction with this, UNESCO launched a global
conversation on how knowledge, education and learning need to
be re-imagined in a world of increasing complexity, uncertaintly
and precarity. These complex challenges require innovative and
inter-disciplinary solutions. The UNESCO Chairs and UNITWIN
Networks from all disciplines and scholarly fields, comprising
over 800 institutions and affiliates in over 110 countries, were
invited to prepare think pieces to help advance a shared vision for
the future.

18 | Essay on Sejahtera


“Humanistic Futures of Learning: Perspectives from
UNESCO Chairs and UNITWIN Networks” (UNESCO, 2020)
represents the first curated contribution to the global debate on the
futures of education, and presents diverse views on the aims and
purposes of education, as well as on learning content and methods
within increasingly complex learning systems. A selection of 48
think pieces by over one hundred authors from 65 institutions
presented in this volume were selected from 178 submissions
by more than 400 authors received in response to the call for
contributions. Common among them is a ‘humanistic approach
to education and development’ that weaves together the diversity
of contributions into a rich tapestry on learning. The approach
is grounded in a vision of development that is economically
inclusive, socially just and environmentally sustainable. It puts
forth a vision that acknowledges the diversity of knowledge
systems, of world-views, and of conceptions of well-being, while
reaffirming a common core of universally shared values. This
vision promotes an integrated approach learning, acknowledging
the multiple personal, social, civic and economic purposes
of education. The report takes note the current 21st century
university for being highly commercialised, a tendency that has
encouraged privatisation and marketability of higher education.
This has been demonstrated in many circumstances that education
is subjected to those who have resources to purchase them, hence,
generally considered as unsustainable.
The independent think pieces highlight key dimensions to
be considered in re-visioning and re-purposing education for
the future of humanity and the planet. They call for greater
focus on a number of critical areas such as: the role of culture
in strengthening social and environmental sustainability; the
values and attitudes that are needed to shape future generations;
the importance of both robust public education, as well as of
other learning spaces; the need to strengthen human creativity
and capability in the digital era, as well as the role of higher

Positioning Sejahtera as the New Purpose of Education | 19


education in generating knowledge and driving the innovation
required to transform our world. According to one of the pieces,
“the demand for sustainability as a new purpose of education
requires intensified efforts to address the socio-emotional and
affective dimensions of learning beyond the cognitive focus”
(Hopkins, et al., 2020). In other words, there is ample room to
position sejahtera as a human-centric leadership model linked to
spirituality as mentioned earlier.


“The new visions of education for an inclusive,
equitable and positive future requires us to rethink
education fundamentally. To achieve this new
purpose of education, we need to:
• Build on cognitive learning to gain a
comprehensive understanding of learning in
all its dimensions, including socio-emotional,
behavioural and spiritual aspects;
• Explore, anticipate and learn to live with the
unknown in complex systems on the basis of
secured knowledge;
• Expand formal learning spaces to fluid non-
formal learning settings, engaging the world;
• Create testing systems that are culturally
appropriate and include locally relevant and
meaningful indicators of human development
and well-being;
• Expand on traditional transmission pedagogies
to achieve full participation in appropriate
transformative learning processes; and
• Focus on holistic, relational and Indigenous
models of learning that are intergenerational
and intercultural” (Hopkins, et al., 2020).

5


Sejahtera Leadership Initiative



n 10 January 2017, the Sejahtera Leadership Initiative (SLI)
Osaw another milestone when the setting-up of SLI was
formalised with a compelling goal to be a referent interest group
in support of citizen initiatives, offering significant ‘balanced
well-being programmes and projects’ that embrace ‘co-existing
with common dignity and shared values for peace, harmony, in
support of UN Sustainable Development Goals (SDGs)’.
SLI has evolved to address the issues of ESD from a
leadership standpoint. It highlights the human-centric dimension
of leadership focused on balance and trusteeship, in addition
to justice, as a continuum of leadership evolution into the 21st
century (Dzulkifli, 2011). Needless to say, this aligns well with
UNESCO’s main objective of the Futures of Education initiative,
which is to advocate for a humanistic approach to education
and development. Towards this goal, the learning system will
be grounded on a five-point agenda comprising culture and
environment; rethinking learning systems; knowledge and
transformation; science, technology and innovation as well
as responsible citizenship. It acknowledges the diversity of
knowledge systems, worldviews and conceptions of well-being,
including spirituality based on universal shared values. In so
doing, SLI, as a citizens’ initiative, enshrines more than one
decade of aspirations and efforts to hold up to the community
and institutions in Malaysia and elsewhere. It composed of a
committed team of professionals and volunteers, both local and
international, who are constantly involved through written works,

Sejahtera Leadership Initiative | 21


undertaking research and case studies, as well as providing
consultation and advisory services, moderating and speaking
engagements at seminars and conferences. Concurrently, the
team designed and developed hands-on modules and facilitating
face-to-face training programmes which will soon be blended
with on-line learning. In addition, SLI is leading cooperation
arrangements with complementary regional and international
organisations, including universities, to leverage its representation
beyond Malaysia.

SLI activates vision and long-term planning towards:


• Nurturing a holistic human-centric and balanced leadership
towards living in a harmoniously peaceful society with
dignity.


The action of SLI, and consequently the various recognition
achieved, are aimed to support the development of a sejahtera
framework, particularly reaching for a holistic approach, based
on its ultimate mission:


• To integrate the macro-microcosmic nexus of balanced
leadership with universal consciousness centring on justice.


Energising SLI values into self-leadership manifestation is
based on the following:

• Humility – Being open to co-learning and listening to
feed-back from others
• Mutual Respect– Building trust and communication between
team members
• Balanced Co-Existence – Balancing your own goals with the
needs of others and the environment

22 | Essay on Sejahtera


SLI’s action in the near future will combine the converging
forces of citizens’ initiatives, related institutions and the
international organisations. We need to move forward, creating
a balanced future with passion and purpose. Towards this, in line
with the Futures of Education initiative, is to bring sejahtera
closer to the lives of ordinary people who surround them, and
counteract the idea that most universities are elitist. It is also
observed that much research are currently being undertaken with
the ultimate goal of profit and prestige.

6


Shifting Dialogue to Effective
Action


ejahtera supports growth and productivity of an individual’s
Sprofessional and personal life. To be successful, the pursuit
of such an endeavour must be a daily, conscious choice that can
take two forms. First, we can approach leadership as a field of
study: reading available research, considering existing models,
and internalising the standards and established benchmarks of
sejahtera leadership. So too, we can assess what others have
learned about leadership to sharpen our understanding on
intellectual approach of how leadership models have evolved our
knowledge personally and professionally. A second approach is a
more personal one: evaluating our own experiences, in our career
and personal life, in order to build and strengthen leadership
skills. These skills can always be practised regardless of our
knowledge of leadership literature or our job title. Hands-on
practice is easy to understand but in reality challenging to execute
and can only be mastered over time if we practise every-day in
our actions and conversations. It results in the daily development
of our leadership capacity. Consistent, successful practice then
enables us to have greater influence in all spheres of our life,
both at work and at home. It prepares us to accept more and more
responsibility, both personally and professionally.
The goal of SLI is to help us to learn how to practise
sejahtera leadership in every situation, regardless of a person’s
rank, race, religion or station in life. It will show us how to make
every interaction an opportunity to lead. Whether we consider

24 | Essay on Sejahtera


ourselves to be a natural born leader or not, the skills and
techniques covered in sejahtera leadership modules will enable
us to lead in whatever situation we find ourselves, both in the
workplace and in the community. Sejahtera can be learned, and
the ten essential skills based on the SPICES Method will help us
develop and strengthen our leadership abilities.

7


Sejahtera Leadership is for

Everybody


ach aspect of the ten SPICES dimensions must be balanced
Efor an individual to achieve enduring well-being. The
relationship of each dimension must be stable between one
another as though direct balancing the micro-cosmos of every
individual with the macro-cosmos in which (s)he is immersed.
In other words, the nurturing of a balanced individual is a vital
agenda and it correlates closely to reflection of the macro-cosmos,
a more universal concern situating humankind. The SPICES
method is focused on creating everyday leaders: individuals who
seize the potential in any and every interaction to lead, positively
and authentically. Sejahtera leadership exchanges occur not
only with people at the top of organisation but at every level in
between.
Sejahtera leadership can indeed be learned, and like any
other skill must be increasingly practised. The goal is to establish
oneself as a leader and continually expand your sphere of
influence so that you become a proactive and effective contributor
to any effort or team in which you actively participate based on
sustainable, balanced and harmonious education.
This is imperative as the present situation is being
challenged and complicated by the onslaught of the coronavirus
outbreak that is sweeping the entire world. It is unprecedented
when virtually half of the world population is under lockdown.
Meanwhile, the numbers of those who are confirmed to be

26 | Essay on Sejahtera


affected are approaching 2 million, while those sadly died is
approaching 100,000 as of April 2020. How different will SLI be
in the case? What will be the “new” normal for the future?
In this context of Sejahtera, it can find comfort from the
theme of the United Nations International Day of Conscience
which was celebrated on April 6, namely, “Change the World
with Conscience.” It aims to promote a culture of peace based
on values, attitudes and behaviours inspired by the principles
of freedom, justice, democracy, human rights, tolerance and
solidarity. It serves to remind people to self-reflect and to follow
their conscience – a word that is heavily weighted in the concept
of Sejahtera.
While global and national leaders have announced huge
financial aid packages to deal with the crisis, these are not
sufficient if conscience is left out of the entire exercise. In
fact, it can cause even greater chaos as demonstrated by the
episodes that unfolded during the time creating tensions between
countries and allies, let alone the common people. Such shameful
developments underscore the lack of conscience among of the
global leadership, as the coronavirus infections continue to divide
the world geopolitically, defying the principles sejahtera and
SPICES. Consequently, power and wealth triumph over global
conscience and humanity. Therefore, in the search for a global
solution, it is vital to take conscience into account since the
Covid-19 pandemic does not recognise boundaries or frontiers,
and infects all, regardless of race, nationality, religion, ethnicity
or gender.
Anyone who has a part in the mission of a work system that
involves inputs, tasks, processes, procedures, systems, outputs,
outcomes, schedules, deadlines and the like can take an active
role as a sejahtera leader. These leaders can help fulfil their team
or organisation’s strategic vision, and create a mentoring and
harmonious workplace. This is about everyday leadership where
individuals find ways to become influencers, mentors, teachers

Sejahtera Leadership is for Everybody | 27


(even followers) regardless of their title, position or level of
authority, thus increasing their sphere of influence and further
honing their leadership skills.
The premise that everyone is a sejahtera leader is central
to SLI thinking. Working towards balance in our relationships
requires constant grooming to survive the pressures of the
present culture. There may be times when career demands are
going to take precedence over our relationships. Prepare for those
times. Organisation, teamwork, problem solving, discipline – all
the things SLI has emphasised – will help us through. But, as
in everything else, nothing relieves us of the responsibility to
think and be courageous. The challenges we overcome today are
preparation for the challenges of sejahtera tomorrow. The only
easy day was yesterday.

8


Conclusion



ejahtera is much more than just a socio-economic aspiration. It
Sis a comprehensive and holistic direction for the development
of a community and nation based on a notion that is balanced
and harmonious, pursuing the ‘middle path’ (Dzulkifli, 2017a).
Importantly, education, guided by the National Education
Philosophy of developing a balance and holistic individual,
has been regarded as the most crucial enabler for the country
to strive towards SD. However, today’s education has remained
very much an economic imperative that marginalised with little
cognisant to educate and develop learners who are mindful and
aware of the global issues of SD. It is therefore imperative that
sejahtera be reinfused to humanise the educational ecosystem.
This approach means there is a need to strengthen the moral
fibre of the community (see Appendix for examples in IIUM),
so that everyone at every level is educated in sejahtera; to
first and foremost learn the middle way based on prudence,
patience, passion and perseverance. It is a good reminder that
the planet is becoming more fragile as persistent inequalities,
social fragmentation, political extremism and unsustainable
exploitation of natural resources have driven many societies to
the brink of crisis (Dzulkifli, 2020).
To avoid this, in practical terms, it is about living within
the means of one planet by balancing sustainable living at one
level, and sejahtera at a more integrated macro-microcosmic
level, as discussed above. This demands a holistic approach
with an emphasis on collaboration and partnerships as well as

Conclusion | 29


inclusiveness based on co-creating and engagement with the
community favouring natural principles within the context of
the locality that often related to virtues, ethics and morality in
the realm of spirituality, thus creating a higher sense of purpose
for human existence. Achieving the sense of a higher purpose
is the overarching aspiration of sejahtera leadership on the path
towards sustainability, and it should be the goal in education for
sustainable development. It is a point of departure, marking the
overall difference from the conventional understanding where
the various dimensions come into a convergence emerging with
the spiritual and reasoned. In the final analysis, the higher goal
of human endeavours is achieved by aligning the micro - and
macro-cosmic balance in intimate interconnectedness between
the heart and the mind. For this, there must be a readiness to
drive an agenda of humanistic values in an imbalanced world that
is facing a high risk of an unsustainable future in many spheres of
life.



References



AASHE (Association for the Advancement of Sustainability
in Higher Education). (2016). Grounding sustainability in
faith-based mission and identity. Accessed from https://hub.
aashe.org/browse/presentation/10835/grounding-
sustainability-in-faith-based-mission-and-identity.
Brundtland Report. (1987). Accessed from https://en.wikisource.
org/wiki/Brundtland_Report.
Chang Da Wan, Morshidi Sirat and Dzulkifli Abdul Razak.
(2018). Falsafah Pendidikan Kebangsaan. In Dzulkifli
Abdul Razak, Morshidi Sirat and Chang Da, Wan. (Eds.).
Higher Education in Malaysia – The Critical Review of
the Past, Present for the Future. Pulau Pinang: USM-
USIM Press: 11-22.
Clemens Mader, Geoffrey Scott and Dzulkifli Abdul Razak.
(2013). Effective Change Management, Governance and
Policy for Sustainability Transformation in Higher
Education. Sustainability Accounting, Management and
Policy Journal, 4 (3): 264-284.
Dzulkifli Abdul Razak, Nasha Rodziadi Khaw, Zulkifly Baharom,
Mahazan Abdul Mutalib and Hood Mohd Salleh. (2018).
Decolonising the Paradigm of Sustainable Development
through the Traditional Concept of Sejahtera. In
Zinaida Fadeeva, Laima Galkute and Kiran Chhokar (Eds.).
Academia and Communities – Engaging for Change:
Learning contributions of Regional Centres of Expertise on
Education for Sustainable Development. Tokyo: United
Nations University – Institute for the Advanced Study of
Sustainability. pp. 209-219. Accessed from https://centre.

32 | References


iium.edu.my/sejahtera/wp-content/uploads/2019/12/
Chapter14.pdf.
Dzulkifli Abdul Razak. (2011). Generating Ideas for Change and
Innovation – Leadership to Transform the Future. In
Leadership and Governance in Higher Education. Vol. 2, C
1.1 Berlin: Raabe Academic Publishers.
Dzulkifli Abdul Razak. (2015). Sejahtera comes alive in Korea.
The Sun, 26 May. Accessed from https://www.thesundaily.
my/archive/311481-LSARCH311481.
Dzulkifli Abdul Razak. (2016). Sejahtera The Context of
Balance. TEDxUSM. Video - Accessed from https://www.
youtube.com/watch?v=u2mUcUtcw9M.
Dzulkifli Abdul Razak. (2017). ‘Sejahtera’ thrives in Bali. The
Sun, 17 October. Accessed from http://www.thesundaily.
my/news/2017/10/17/sejahtera-thrives-bali.
Dzulkifli Abdul Razak. (2017a). Nurturing a Balanced Person:
The Leadership Challenge. Nilai:USIM & ITBM Press
Dzulkifli Abdul Razak. (2019). The Role of Falsafah Kebangsaan
in Shaping the Future of Malaysian Education. In Higher
Education in Southeast Asia and Beyond. Singapore: The
Head Foundation, pp. 18-21.
Dzulkifli Abdul Razak. (2020). Special Report: The new poster
girl for education. The Edge Malaysia, 10 January. Accessed
from https://www.theedgemarkets.com/article/special-
report-new-poster-girl-education.
Hopkins, C., Michelsen, G., Salite, I., Siegmund, A., Wagner.
D., Yokoi, A., Fischer, D., Kohl, K., Dzulkifli Abdul Razak,
and Tilleczek, K. (2020). Sustainability as a purpose on the
new path of learning for the future. In UNESCO
(Ed.) Humanistic Futures of Learning –Perspectives from
UNESCO Chairs and UNITWIN Network. Paris: UNESCO.
pp. 58-62. Accessed from https://www.researchgate.net/
publication/338843575_Sustainability_as_a_purpose_on_
the_new_path_of_learning_for_the_future.