Rain and resilience: How Kelantan’s monsoons shape its political landscape

 

From Zalina Ismail

The word monsoon comes from the Arabic word “mausim” and was first used in British India to describe the seasonal winds that brought heavy rainfall from the Arabian Sea and Bay of Bengal.

Right now, in Kota Bharu, the monsoon season remains a significant part of life on the east coast, impacting everything from agriculture to tourism and daily routines. This year marks my 34th northeast monsoon.

When I first came to Kelantan, it was when PAS finally regained power in the 1990 general election, after having lost control of the Kelantan state government in 1978.

It was when Nik Abdul Aziz Nik Mat became the menteri besar. Since then, PAS has maintained uninterrupted rule over Kelantan for a total of 34 cycles of the northeast monsoon.

Right now, the clouds have been building up all day, and the rains have arrived in what the meteorological department (MetMalaysia) calls the first of four waves of severe rain and flooding.

It is widely acknowledged that the east coast of Malaysia, particularly Kelantan and Terengganu, will usually experience severe monsoons every 10 years.

The historical data corroborates this. Extreme floods tend to occur roughly once a decade, with the last major flood occurring in 2014. Now, here we are, 10 years later wondering if history will repeat itself.

I cannot help but draw parallels between the monsoon and the socio-political landscape of Kelantan. I see the monsoon as both a lifeline and a threat – the rains cleanse and nourish while at the same time expose the vulnerabilities of the land.

Similarly, Kelantan’s political and social climate is a mix of resilience and stagnation, shaped by decades of leadership, tradition, and the unyielding will of its people.

Is the time right for another major upheaval?

Rain, resilience and inclusive governance

Each time the monsoon arrives, it brings with it four consistent and predictable effects: widespread flooding, displacement of communities, disruption of economic activities and outbreaks of waterborne diseases. That story has not changed or diminished in intensity over the past 34 monsoon cycles of PAS’s governance.

The governance model under Prophet Muhammad was holistic and inclusive, combining spiritual and temporal leadership to serve all members of society equitably.

In 1990, when Nik Aziz became the Kelantan menteri besar, he sought to harmonise development with Islamic values, moving away from radical policies and focusing on inclusive governance.

There were significant changes in governance that shaped the state’s socio-political landscape. His leadership style was characterised by a blend of piety, pragmatism and reformist ideas that modernised PAS’s approach to governance while remaining rooted in Islamic principles.

He attracted young professionals, technocrats and urbanites, appealing to a broader audience beyond Kelantan. His reputation for incorruptibility and modest lifestyle became the moral benchmark for PAS during a period when corruption scandals plagued other political parties.

Rain, resilience and reactive governance

Unfortunately, like the monsoon, the political changes are seasonal. On Nov 4, 2024, PAS vice-president Amar Nik Abdullah claimed that the party had proven its ability to govern well in Kelantan through its “zero corruption” record for the past 30 years and attributed its success to the state’s governance based on Islamic principles.

While I still agree that PAS draws inspiration from Islamic principles, its implementation in modern Kelantan reflects a more politicised and localised interpretation, shaped by cultural and political realities.

There is a lack of inclusivity, no economic foresight, and impractical policy solutions, raising questions about the balance between religious and administrative priorities.

There have also been no significant long-term strategies for flood prevention, no attempts at community relocation and no effective implementation of economic diversification.

The persistence of these issues highlights a cycle of reactive governance rather than proactive planning. There is a failure to address root causes such as inadequate infrastructure, lack of access to water, illegal logging, and other areas of economic vulnerability.

Without transformative changes in policy, the same narrative is destined to repeat itself with each monsoon cycle.

Rain, resilience and the Kelantanese psyche

When the monsoon rains arrive, the floods often disproportionately affect the marginalised: the families living by the riverbanks, the small-time rice farmers and the small “kedai runcit.”

Yet, the voter base continues to remain loyal to a state government whose political decisions (or indecisions) have exacerbated economic stagnation, inadequate development and the migration of youth seeking opportunities elsewhere.

I do not have the answers but the longer I stay in Kelantan, the more I realise that the monsoon is more than just a seasonal climate change.

To the Kelantanese, it is a reminder of divine power and the transience of worldly affairs. The monsoon becomes a metaphor for spiritual upliftment.

Which is why it is also seen as a “festival” where children and adults alike play in the flood waters, blissfully unaware of whatever unsavoury creatures lurk within.

To the Kelantanese, the monsoon is as much a challenge to survival as it is a source of cultural vibrancy. This is so characteristic of the resilience and adaptability of the Kelantanese who embrace it with a spirit of community and celebration, turning it into an enduring part of their cultural identity.

There is an ingrained acceptance of the monsoon. It mirrors the Kelantanese approach to life, which has been skilfully leveraged by the PAS government.

It has utilised this deep cultural attachment to the monsoon as a tool for shifting focus from the state’s infrastructural and governance shortcomings, such as flooding and displacement, to a celebration of cultural identity and communal adaptability with a narrative that the monsoon, rather than being seen as a failure of governance. is now a cultural asset tied to PAS’s political legacy.

Predictability breeds complacency

Predictability, like the monsoon, leads to complacency and results in repeated cycles of unaddressed social issues and economic stagnation.

There is a tendency to maintain the status quo rather than pursue transformative policies. There is less accountability in addressing deep-seated issues, as there is no competition to drive reforms.

Certainly, in Kelantan there is a monopoly on political narratives, where alternative viewpoints or opposition voices are marginalised.

In Kelantan, the focus on Islamic governance by PAS may overshadow other critical aspects of an Islamic nation, like economic diversification, social justice and youth empowerment.

Change is in the air

From my perspective, in Kota Bharu at least, the more things change, the more they remain the same. After 34 cycles of the monsoon, Pasar Siti Khatijah still looks the same, Buluh Kubu is selling the same things that were there in 1990, albeit a lot dustier than before and the streets seem darker every night with dim streetlamps.

It is hard to find something new unless one looks at the traffic lights that are unique to Kota Bharu. Nowhere else in Malaysia do the entire traffic lights glow red or green or provide you with doa while you wait.

Or the new ticketing system at Pengkalan Kubor which unfortunately will not accept your Touch-n-Go card.

There are changes after all and where there is change there is hope.

The monsoon in Kota Bharu is more than just a natural phenomenon – it is a metaphor for the state’s resilience and challenges.

As the rains subside and the waters recede, Kelantan stands at a crossroads.

Will it continue to weather its storms with quiet endurance, or will it chart a new course, one that harnesses the lessons of the monsoon to build a stronger, more vibrant future?

The choice, like the rain, lies with the people and their leaders. - FMT

Zalina Ismail is a former professor at Universiti Sains Malaysia.

The views expressed are those of the writer and do not necessarily reflect those of MMKtT.