Singapore: NUS Press, 2023. US$24.00, paper. ISBN 9789813252400.
In Malaysiakini and the Power of Independent Media in Malaysia, Janet Steele “looks at the modern history of Malaysia through the lens of Malaysiakini” (4). Steele’s study follows the question “How do ‘sensitivities’ about race, religion, politics and citizenship that are embedded in daily life get worked out within the institution of Malaysiakini?” (4) and draws on sociologist Herbet Gans’ “participatory-observation approach.” Steele presents an impressive 15 years of newsroom ethnography together with interview material and information on political and historical events to depict a very personal reflection. The study draws a close and sympathetic picture of what Steele appreciates as “Malaysia´s only truly independent newsroom” (4).
The introduction sets the stage by describing Malaysiakini’s twentieth-anniversary gala at the Pullman Hotel in Kuala Lumpur and contrasting it with the news portal’s everyday work, which “takes place in far less glamorous circumstances” (2). The book unfolds in two parts along the historical development of the media outlet. The first part, consisting of chapters 1 through 4 (Origins, the Nineties, the Reformasi Generation, the Team) starts with a deep dive into the structure and the founding history of Malaysiakini, connecting it with the historical background of the nineties, including the rise of Anwar Ibrahim, the Mahathir government, and the increasing restrictions on media freedom that led to the need for an alternative news source. It portrays the lives of the founding fathers Steven Gan and Premesh Chandran and explains their motivation, their student activism, and how this directed their paths in the same direction. The portrayal of the activist background of the two founders and other key figures underpins the meaning and importance of politically independent but actively engaged media for the cause of democratic transformation in autocratic media contexts. Nowadays, often the interplay of activism and journalism is demonized because it purportedly undermines independence. However, in this study, it becomes clear that it is the activist stance itself that drives Steven and Prem to champion journalistic independence in the fight for a democratic Malaysia. At the same time, Steele’s study emphasizes that Malaysiakini goes beyond activist movements such as Reformasi and strives for broader social and political change in Malaysia (54). Malaysiakini is more than just another Reformasi website: “its founders intended to bring independent journalism to Malaysia in hopes of changing the country” (5). Steele reflects on this through the lens of the “ideology of professionalism” (68) and explains that “independence” for Malaysiakini means “factual, non-partisan and outside of government control” (69). Steele poses that “[t]here is no question that Malaysiakini journalists see themselves as agents of change” (147, also 63–68). Chapter 5 stresses the question of Malaysiakini´s independence once more in reference to the news portal’s financial sources and builds a bridge between the two parts of the book.
The second part is more specifically informed by the question of how Malaysiakini manages the struggle of reporting on¾and within the sensitivities of¾Malaysian society in chapters 6 to 9, discussing citizenship, race, religion, and politics. Here, the author focuses on political issues related to the ethno-religious tensions in the country. Steele demonstrates how citizenship, race, and religion have divided communities, shaping both the development and perception of local conflicts, especially between Malays and non-Malays. Chapters 6 through 9 examine how Malaysiakini navigates Malaysia’s most sensitive issues: it fosters open dialogue on race while avoiding communalist pitfalls, promotes religious understanding and counters extremism in its coverage, and provides in-depth reporting on politics, including elections, scandals, and shifting party alliances. Together, these chapters highlight Malaysiakini’s commitment to responsible journalism and its role in shaping public discourse across race, religion, and politics in Malaysia.
Chapter 6 offers a nuanced examination of how Malaysiakini has navigated the complex terrain of citizenship and national identity, providing a vital platform for marginalized voices through their innovative citizen journalists program (108–10). The discussion of race centres on Malay identity and the 1969 riots. Steele shows how politically charged this topic still remains today, that even progressive outlets like Malaysiakini have approached it with considerable caution and receive considerable backlash despite their tempered coverage. Through ethnographic detail, Steele illuminates how ethno-religious sensitivities permeate not only journalistic practices and Malaysiakini’s strategic commitment to diverse perspectives, but also fundamentally shape Malaysia’s collective identity. The study anchors these tensions in everyday experiences—from intercultural friendships and neighbourhood dynamics to the delicate handling of halal standards at social gatherings. The chapter on religion particularly captures Malaysiakini’s struggle to navigate a context full of taboos, where Malays (Muslims) and non-Malays (non-Muslims) alike are afraid to talk about Islam for fear of possible misinterpretation that could lead to social or legal consequences. The two closing chapters reflect on the long-term impact of Malaysiakini on Malaysian media and society, considering the challenges and opportunities facing the news portal in a rapidly changing media landscape.
Altogether, the book delivers what it promises and leaves the reader deeply committed to the mission and further development of Malaysiakini. If I had to criticize one aspect, it would be the lack of (comparative) structural analysis or theoretical reflection in conjunction with such rich and detailed observations. What is missing is an analytical connectivity to questions such as: “What do we understand by independent media? How can independence be interpreted in different contexts and historical settings?” Steele provides the data for this but leaves it (perhaps intentionally) rather untouched by further analyses or references to theoretical considerations.
Overall, this book is not only engaging for those interested in Malaysiakini itself, but also valuable for researchers and media professionals seeking insight into the evolution of independent media in restrictive environments. Steele’s unique narrative style brings to life the development, challenges, and achievements of Malaysiakini, using detailed accounts of events and personal stories to illuminate both the outlet’s history and its place within Malaysia’s complex society and politics. By the end, readers gain not just a deeper understanding of Malaysiakini and Malaysia but also feel personally connected to its journey.
Melanie Radue
University of Passau, Germany