FAM’S MOGWAI TURNS INTO GREMLINS

 

I felt sorry for the Vice President of FAM, S. Sivasundaram, during the recent press conference. He was grilled mercilessly on the issue of the seven heritage players. It was painful to watch. He had to do the impossible—defend something that was beyond his power, to cover for decisions made long before his turn at the microphone. In that moment, I did not see a villain. I saw a man trapped—caught in a web spun by others, forced to explain the unexplainable.

The whole scene reminded me of the 1984 movie Gremlins. It begins with a father who buys a small, cute creature called a Mogwai. The shopkeeper gives three simple rules: do not expose it to bright light, do not let it come into contact with water, and never feed it after midnight. But when these rules are broken, the Mogwai multiplies uncontrollably and turns into mischievous, destructive monsters called Gremlins. What was once adorable becomes chaos.

FAM’s story feels very similar. At first, the plan to naturalise and include heritage players seemed promising—an innocent Mogwai, a step toward improving the national team. But somewhere along the way, the second and third rules were broken. The “water” of convenience was spilled, allowing falsehoods to multiply. Then came the “feeding after midnight”—attempts to cover, deny, or deflect responsibility. The Mogwai turned into Gremlins.

A lie, after all, cannot stand alone. It breeds more lies to protect itself. Each new deceit exists to fill the gaps of the last one. What began as a single falsehood becomes a web of confusion, half-truths, and misplaced blame. I am reminded of the Buddhist saying: “A liar is like a thief of trust.” In the Mahabharata, Yudhishthira’s one small lie unleashed a war that destroyed families and kingdoms. In the Bible, we are told, “Do not lie to one another.” And the Qur’an warns, “So woe to those who lie” (51:10). Across faiths, the message is the same: deceit multiplies until it devours the liar and all around him.

During that press conference, I sensed that those answering were not entirely free. They were trying to defend something that had already gone too far. Each vague response and evasive answer was another Mogwai spawning in the dark—another attempt to control what had already become uncontrollable.

It is time to stop feeding the Gremlins. FAM must face the first lie honestly. Admit the mistake, take full responsibility, and start again from truth. Malaysians can forgive mistakes, but not cover-ups. The longer we wait, the more these little monsters will multiply—gnawing away at trust, reputation, and the integrity of Malaysian football.

A single lie is lonely. It will breed many. But when we finally face it, the breeding stops. It is not too late for FAM to turn on the light, confront the monsters, and begin rebuilding with honesty and humility. Only then can our football- our shared pride, become something truly worth cheering for again.

I hope this episode in his life will not spoil his family and his Deepavali celebration. And may the spirit of Deepavali help not just S. Sivasundaram, but FAM too, to rise above the need to continue a lie—and achieve the spiritual victory of Dharma over Adharma, light over darkness, good over evil, and knowledge over ignorance.

Peace.

Anas Zubedy

Kuala Lumpur

 

Have a Meaningful Deepavali 2025 - WHY WORKING FROM HOME DOESN’T WORK FOR MANY

 

Have a Meaningful Deepavali

WHY WORKING FROM HOME DOESN’T WORK FOR MANY

While some thrive working from home (WFH) — especially those with disciplined habits, clear roles, and supportive setups — many, if not most, do not. Why?

1. Lack of Structure and Focus

The home can be full of distractions. Without the rhythm of regular office schedules, commutes, and colleagues, our focus weakens. Personal time seeps into work hours, and productivity quietly slips away. Focus is key to success.

2. Weaker Learning, Teamwork, and Shared Purpose

Work is not only about tasks; it is also about people. We learn through observation, casual conversations, and teamwork. Younger or newer staff lose these learning moments when working remotely. The mentorship and coaching that naturally happen in shared spaces are reduced. Over time, we learn less effectively and lose our sense of teamwork and shared purpose.

3. Loss of Culture and Connection

An office is not just a physical space; it is where company culture comes alive. Without face-to-face interaction, trust and belonging fade. People become isolated, less connected, and less loyal to their teams and mission.

4. Integrity and Ethics – Working Less Than Promised

Perhaps the most serious issue is ethical. Many who WFH end up giving less than they promised — attending to personal matters during office hours, working shorter days, or simply coasting. When someone is paid for eight hours but delivers only five, that income is no longer ethical.

For those who believe in God, morality, or karma, this is no small matter. It means we earn what is not rightfully ours — haram income for some, and bad karma for others. Work, whether done at home or in an office, is an act of trust. Breaking that trust breaks something deep within us.

It is best to be honest with ourselves and ask, “Am I really cut out to work from home?”

At zubedy, we help organizations build cultures of integrity, discipline, and accountability. Talk to us if you want your people to take ownership.

Let us add value,

Have A Meaningful Deepavali.

Peace, anas

Note:

TAN SRI DEVAKI AYATHURAI KRISHNAN (1923–2024) was a pioneer who broke barriers quietly but firmly, becoming Malaysia’s first woman elected to public office in 1955. Always serious and committed to her responsibilities, she never watched the clock. For her, work was not about hours; it was about purpose.  

 

IS ISRAEL PLANNING ANOTHER ATTACK ON IRAN SOON?

 

Recently, AIPAC launched what it calls, ironically, an “America First” advertising campaign — a rebranding exercise that seeks to present itself as an American-rooted movement. In this advert, AIPAC goes to great lengths to portray the United States and Israel as inseparable — as the Malay idiom says, “isi dengan kuku” (like flesh and nail).

Iran was once again mentioned, though this time more subtly — framed as part of a shared U.S.–Israel challenge. Yet beneath its polished tone, the ad carefully weaves the destinies of both nations together, wrapping Israel’s security narrative within the language of American patriotism.

I do not believe the United States — nor Trump himself — wants another war, especially with Iran. The Strait of Hormuz is far too critical to global trade and energy supply; any conflict there risks catastrophic economic disruption. But for Israel, Iran remains an existential threat — as the Twelve-Day War reminded us. Tel Aviv cannot accept a powerful adversary so close to its borders. And yet, Israel cannot act alone; it would need American firepower. Furthermore, with each passing day, Iran could reorganize its defense and war readiness — for example, improving its air power, which was notably lacking during the Twelve-Day War.

Could the current peace deals be a precursor to such a move — a way to decouple Iran from the Palestinian cause, which still enjoys broad global sympathy?

Would the timing of an attack, if it happens, be planned to avoid clashing with the U.S. midterm elections? Or conversely, could striking Iran be used to rally domestic support for Trump — with Iran once again cast as the convenient bogeyman?

Is such a war inevitable — merely a matter of time?

Most importantly, how can we work to prevent any war, especially one with Iran? The consequences — both immediate and long-term — would reverberate across the entire world.

Peace.

Anas Zubedy

Kuala Lumpur.

 

The FAM Fiasco Is More Than Meets the Eye

 

“It is better to lose than to cheat.”

The recent FIFA–FAM scandal is not just about football — it mirrors something much deeper within us: our national psyche. If we do not reflect and act on it, this pattern may lead us toward greater failures and even catastrophe.

As a nation, we have developed certain bad habits. These habits have been passed down from generation to generation, quietly shaping the way we think, work, and respond to challenges. Today, they have become strongholds of a negative culture — a Bad Kitaran that repeats itself across our institutions, communities, and hearts.

In this article, let us pause and ask ourselves a few honest questions. The answers may reveal why this scandal happened — and why similar ones keep happening. Have we failed to see that it is better to lose than to cheat? Have we lost our pride in growing and developing our own abilities, choosing instead to cheat to win? Are we so poorly in touch with our inner self that we can no longer be honest with ourselves first?

Our Negative Kitaran

What is a KITARAN?

A Kitaran, or “cycle,” refers to a repeating chain of events or behaviours that reinforce themselves over time, creating a loop. These loops exist in every organisation and community. Sometimes they drive improvement and innovation — a Positive Kitaran. But at other times, they lead to decline and decay — a Negative Kitaran.

What makes these cycles so powerful, and at times so dangerous, is that they often go unnoticed. Because we operate within familiar routines, we may not realise when we are trapped in a loop, repeating actions and decisions that no longer serve us. We tell ourselves that “this is how it’s always been done.” Over time, this habit becomes an invisible prison that limits our growth and blinds us to new possibilities.

The FIFA–FAM scandal is a painful but clear example of how our Negative Kitaran operates. It exposes the cultural and psychological habits that quietly drive us to repeat the same mistakes — not only in sports, but across many aspects of Malaysian life.

The Psychology Behind Our Negative Kitaran

At the root of our Bad Kitaran lies our high power distance. We have been conditioned to respect titles more than truth. We fear questioning those in authority, even when something is clearly wrong. From young, we are taught to obey rather than to think, to follow rather than to question. Over time, this deference becomes cultural — we keep quiet even when our conscience stirs. As a result, mistakes go uncorrected, and those in power rarely hear the truth they need to hear.

This fear of challenging authority is closely tied to our avoidance of conflict. We prefer peace on the surface to honesty in the heart. We choose comfort over correction, harmony over hard truth. But this false calm hides dysfunction. It allows rot to spread quietly beneath polite smiles.

Then there is our love for shortcuts. We chase quick wins rather than long-term strength. We want to look successful more than we want to be strong. We justify wrongs by calling them “technical” or “misunderstanding.” Over time, we lose the ability to distinguish right from wrong.

Because we rarely hold anyone accountable, blame becomes scattered. Everyone shares a little fault, so no one bears responsibility. We become reactive, only fixing problems when they explode — and when they do, we treat them as drama instead of lessons. Each new leader repeats old mistakes, convinced the problem began yesterday.

As this continues, public cynicism grows. When truth rarely wins, people stop believing it matters. We become comfortable in our silence, telling ourselves that nothing will change anyway. Deep inside, many of us also avoid facing our own flaws. We deny, deflect, or distract instead of reflecting. And when someone gives us feedback, we take it personally, turning it into issues of race, religion, or politics. This inability to handle truth — from others or from within — keeps us trapped in the same emotional loop as a nation.

What Can We Do?

We need to work on a few habits that create a Positive Kitaran.

Building the Positive Kitaran

A healthy nation begins where its people are willing to lose with integrity rather than win with deceit. When we are prepared to say, “I would rather fail honestly than succeed dishonestly,” we reclaim our moral centre. Winning through cheating destroys not only credibility but also the soul of the game — and the soul of the country. True strength is not measured by the scoreline, but by the honesty of the effort. When we can lose with dignity, we create a foundation for real growth and lasting respect.

We must also rebuild our sense of pride. Real pride does not come from trophies, rankings, or titles; it comes from steady growth — from developing our own skills, systems, and souls. When we cheat to look good, we remain small. But when we grow through patience and integrity, we become strong. Progress achieved honestly may take longer, but it lasts longer. Whether in football, business, or governance, growth through genuine effort is the only victory that truly matters.

The Good Kitaran begins within each of us. We cannot build honest systems if we are dishonest within ourselves. Being in touch with the self means having the courage to face our flaws without excuse or denial. Before we point fingers, we must ask, “What part of this problem lives in me?” A nation improves when its people are brave enough to look inward. When individuals become truthful with themselves, institutions naturally heal and strengthen.

To build a healthier culture, we must also stop the habit of blaming and deflecting whenever we are caught in mistakes or wrongdoing. The mature response to error is not denial or distraction — it is ownership. Taking responsibility is not a sign of weakness; it is the highest expression of strength. When we admit our faults, we learn, grow, and restore trust. When we deflect, we remain trapped in the same old cycle of shame and cover-ups. A Good Kitaran can only thrive when honesty replaces blame, and humility replaces ego.

In the Good Kitaran, truth stands above title. The moment we start believing that position determines right and wrong, we lose our moral balance. We must relearn to respect truth more than hierarchy. A junior who speaks honestly is worth more than a senior who hides the truth. A great nation is not one where leaders stand tallest, but one where everyone bows to the truth. When truth is above power, leaders become servants — and servants become the guardians of integrity.

Finally, we must train ourselves to listen to truth, not to who is saying it. Too often, in the old Bad Kitaran, we ask, “Who said it?” before deciding whether to listen. In the Good Kitaran, we ask, “Is it true?” When truth becomes our guide — not race, not religion, not rank — unity and wisdom follow naturally. The ability to accept truth even from those we dislike, and to reject falsehood even from those we admire, is emotional maturity at the societal level. It is the foundation of justice, fairness, and trust — the true marks of a healthy Malaysia.

Who Must Take the First Step?

All of us. No matter who we are — from national and state leaders to the rakyat jelata. Every time, all the time. Responsibility is not a burden reserved for others; it begins with each of us.

As for the FAM–FIFA issue, what would be exemplary is if Sports Minister Hannah Yeoh were to say, “As Minister, I take responsibility for ensuring this never happens again.” That single act of ownership would set the tone for the entire system. Instead, she has treated the scandal as a wake-up call for FAM alone, rather than for Malaysian sports governance as a whole. That subtle distinction matters — it keeps the ministry safe, but the system unchanged.

Hannah should be careful. More and more, DAP ministers and leaders are being seen as “Tai Chi Masters” — appearing on the ground, deflecting and blaming others instead of taking responsibility. Such behaviour mirrors the very Negative Kitaran we are trying to break.

I sincerely hope she will come forward with a stronger statement — one that acknowledges the ministry’s shared responsibility, apologises for failing to keep proper oversight, and commits to building a new Good Kitaran within her ministry. That would be true leadership: humble, accountable, and transformative.

Majulah Sukan Untuk Negara

Peace,
Anas Zubedy
Penang

 

HISTORY AS PLATFORM FOR UNITY

 

My friend Eddin and KJ launched a very pertinent podcast recently. It deals with our history. I hope you will support and watch them. This is the first episode. I consider this podcast more important than KELUAR SEKEJAP.

Click here: https://www.youtube.com/watch?app=desktop&v=l0_SQ59vhcE

Why?

We have been a nation for almost seven decades, yet we have not agreed on our history. We are like the six blind men and the elephant — each one sees history narrowly instead of seeing it as a whole.

To move forward, we need to agree on our history. We need to accept certain fundamentals and understand how we have evolved to be who we are today.

We must look at history from a larger perspective and use wisdom to accept it — whether it suits our liking or not. We have to look at the facts. We need to form a history with truth as our guide. To do that, we need to ponder these questions:

• When and where does our history start?
• What is the importance of the Proto-Malays to our history?
• How have the early Hindu and Buddhist influences affected our history?
• What are the significances of the Old Kedah Sultanate and the evolution of all the other Malay sultanates?
• What is the role of Islam in shaping the Malay sultanates, culture, and traditions?
• How did the Portuguese, Dutch, British, and Japanese colonization affect us — especially the British era leading up to the formation of our modern nation?
• What about the history of Sabah and Sarawak? How do they form a part of our current history?
• Where do we place the history of ordinary folks from every community — be they the majority or the minorities?
• Why did 1957 and 1963 happen? What is the meaning of 1957 and 1963? How do 1957 and 1963 colour our recent history?
• What does our Constitution say about our historical framework? How does our Constitution capture our history and turn it into a social contract for us to create new history?

I hope this podcast will deal with these questions in one way or another.

AGREEING ON OUR SHARED HISTORY

We are who we are today because of our shared history. To live in peace and progress, we need to agree on a shared history and understand it. Only then can we create a better and more united future.

As we reflect on history, we are still creating it. In creating history, we must decide what we want for our children and our children’s children. Our decisions today will create our tomorrow. Let us be wise.

It is crucial that we do not hold a myopic and naïve view that our nation simply emerged out of the blue in 1957, and thereafter in 1963, without accepting and appreciating its long, illustrious history that spans thousands of years. This attitude will rob and negate the history of the land and its people.

To do so, one would need to pretend that everything about Semenanjung Tanah Melayu before 1957, and Sabah and Sarawak prior to 1963, is irrelevant. This is the main obstacle to putting together a balanced, fair, and truly inclusive national history — and consequently affects how we see and interact with each other as its people.

WHAT MUST WE DO?

Let us understand, accept, absorb, and immerse ourselves in our history wholeheartedly — from the beginning of human migration to our evolution: from hunter-gatherers who practiced animism, shamanism, and ancestor worship, to the time when we were Hindus and Buddhists, and through the many hundreds of years till the present, when Islam became our main narrative.

When we do this with vigour, we will be able to appreciate how our early beliefs, Hinduism, Buddhism, Islam, and even Christianity have left socio-religious and cultural imprints on our ways of life and common shared values today.

Let us look at our national history in at least two main parts.

Firstly, our history before 1957 and 1963 — the Malay World — the history of the people of the Malay Archipelago that includes the Orang Asli and the natives of Sabah and Sarawak, which rightly has to be Malay-centric. At the same time, we must accept that the immigration history of our people from the east and the west is as real as the Malay-centric experience and forms part of our national history too.

Secondly, our post-Merdeka modern history that starts in 1957 and expanded, gaining depth and breadth in 1963 when Malaysia was born — our new history as its people.

We need to hold our Constitution as the just and balanced centre of reference that connects the dots between our past, present, and future. The constitutional provisions recognise the special position of the Malays and other natives — the Orang Asli, Sabahans, and Sarawakians — while at the same time safeguarding the rights and legitimate interests of the other communities. Islam is the religion of the Federation, but other religions may be practiced in peace and harmony.

Without constitutional provisions to ensure that their interests are protected, natives across the world will be helpless against demands for “equality,” because the descendants of colonial and immigrant communities tend to have a bigger advantage. Equality in the loose sense will favour the rich and powerful at the expense of the poor and weak — whether in terms of economic justice or in drawing the historical chronicles of the people.

Peace,
Anas Zubedy
Penang

ISRAEL: The Irony of Claiming the Biblical Promise While Practicing Modern Statehood

 

What is a State?

Before we speak of irony, we need clarity. Many people — unless they have studied politics — may not know that the idea of the “modern state” is fairly new in human history.

For most of human history, societies were organized through tribes, clans, kingdoms, empires, and religious communities. Borders were fluid, loyalties shifted, and people identified themselves by kinship, faith, or language — not by the rigid notion of a state.

This changed in 1648 with the Peace of Westphalia, which gave birth to the modern state system. A state became defined by fixed territorial borders, centralized authority in the form of a government and bureaucracy, sovereignty free from outside interference in internal affairs, and international recognition by other states.

When the State of Israel was declared in 1948, it was created as such a modern, Westphalian state. It functions like any other: it has borders (though disputed), a parliament, a prime minister, armies, passports, and treaties. This is important to stress because the Bible never spoke of a “state” in the modern sense. It spoke of a people, a covenant, a law, and a land.

The Bible vs. The Modern State of Israel

If we take the argument of those who say the Bible promises the Jews a homeland, we must also look honestly at what that biblical vision entailed.

In the biblical model, Israel was a theocracy. God was King and the Torah served as the constitution. Leaders were prophets, judges, and later kings — but all were under divine authority, not popular elections. The laws were covenantal, mixing ritual, moral, civil, and economic commands into a single, indivisible framework. Punishments were harsh and uncompromising: stoning for adultery or Sabbath-breaking, restitution for theft, even exile for disobedience. Most importantly, the land itself was conditional on obedience; the people were to remain only if they kept the covenant, but if they broke it, they were to be exiled, as laid out in Deuteronomy 28–30.

In contrast, the modern State of Israel functions as a democracy. Authority comes from elections, not from divine mandate. Its laws are drawn largely from English Common Law and modern civil codes, not from the Torah. Punishments are modern too: prison, fines, and rehabilitation, rather than stoning or servitude. Land and sovereignty today are grounded not in covenant but in UN resolutions, wars, and diplomacy.

From my point of view, the biblical promise is not a land title deed in the modern sense. It is a symbolic, conditional covenant tied to obedience and justice. But here, I am taking their point of view for the sake of consistency.

The Irony

Here lies the irony: you cannot take the land as a biblical promise and reject the law that comes with it. You cannot take the cake and eat it too.

Take, for example, the case of stealing. Under the Torah, a thief was required to repay double, or more, and if unable to pay, could be sold into servitude to make restitution. In modern Israel, the punishment is imprisonment, usually up to three years.

Similarly, in the case of adultery, the Torah prescribes that both guilty parties be stoned to death, whereas in Israel today adultery is not even a criminal offense — it is only a civil matter considered during divorce.

Sabbath-breaking or idolatry in the Torah carried the death penalty, yet in Israel today freedom of religion is constitutionally protected, and secular lifestyles flourish.

Finally, the Torah explicitly commands, “Love the stranger, for you were strangers in Egypt” (Leviticus 19:34), but in practice, Palestinians and other minorities often face exclusion and restrictions.

The irony is stark. The biblical covenant is a full package: land, law, justice, punishment, and ethics. To claim only the land while ignoring the law is selective, inconsistent, and, frankly, dishonest.

Consistency and Honesty

If you wish to follow man’s law — English Common Law, international law, and the Westphalian model of states — then be consistent. Respect UN resolutions and the international agreements that gave Israel legitimacy in 1948.

If you wish to follow God’s law — the Torah and the covenant — then do not pick and choose. Be prepared to also embrace the biblical punishments, the Jubilee year debt cancellations, and the full theocratic structure. One cannot take the biblical promise of land while rejecting the biblical framework of law and justice. To do so is to claim divine authority for power while ignoring divine responsibility for justice.

A Call for Integrity

This is not written to insult or to mock, but to appeal to integrity and consistency.

The modern State of Israel cannot have it both ways. It must be honest. Either it stands as a modern Westphalian state, accountable to man’s law and the international community. Or it embraces the biblical theocracy, with all its laws and punishments. To cherry-pick the land promise while ignoring the law is the deepest irony of all.

And the Torah itself warns against such double standards:

“Do not have two differing weights in your bag — one heavy, one light. Do not have two differing measures in your house — one large, one small. You must have accurate and honest weights and measures… For the Lord your God detests anyone who deals dishonestly.” (Deuteronomy 25:13–16)

“You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices. You must obey My laws and be careful to follow My decrees. I am the Lord your God.” (Leviticus 18:3–4)

Peace.
Anas Zubedy
Penang

 

LOOKING FOR GEN Z 2.0

 

…and the Gen X and Y Leaders Who Must Guide Them

Every generation comes with its strengths, weaknesses, and habits. Today, much has been said about Gen Z — that they are entitled, distracted, quick to move on, and hard to manage. But we must be careful. It is too easy to point fingers and blame our young. If Gen Z is impatient, who raised them on instant gratification? If Gen Z struggles with resilience, who created the environment that shielded them from difficulties?

In truth, Gen Z is our reflection. Their habits and attitudes are the fruits of what parents, teachers, leaders, managers, and society at large have sown. They are our children, our colleagues, and the future of our nation. Their success is not only theirs — it is ours. Their failure is not only theirs — it is ours too.

The Current Challenge

Across workplaces, managers often tell me the same things: Gen Z tends to get bored quickly, they want promotions too fast, they prefer flexible arrangements, and they are glued to their phones. Many feel these young people lack loyalty, staying only a short time before moving on. At the same time, Gen Z is the most educated, connected, and socially aware generation in history. They care deeply about issues that matter, from the environment to social justice. They are creative, tech-savvy, and bold.

In Malaysia, however, we face a pressing concern. Too many of our young are underemployed or unemployed. Some are caught in the gig economy without a long-term career path. Others graduate with degrees but struggle to find jobs that match their qualifications. We cannot afford for our Gen Z to drift. They make up more than a third of our population. If they are not productive citizens, Malaysia cannot move forward.

Introducing Gen Z 2.0

This is why I propose the idea of Gen Z 2.0.

Gen Z 2.0 are those who rise above the noise. They are self-aware, disciplined, and resilient. They know their strengths, talents, and creativity, but they also acknowledge their weaknesses and bad habits — and work on them. They balance productivity at work with growth in their personal lives. They manage their digital life with discipline, practice financial responsibility, and see social issues not only as topics to post about but as challenges to contribute to meaningfully.

Gen Z 2.0 is not another generation. It is the better version of Gen Z — the young people who choose to upgrade themselves.

A Collective Responsibility – Preparing Good Seeds

But Gen Z cannot do this alone. Gen Z 2.0 is not simply a matter of their own willpower. It is a collective responsibility. Parents, educators, managers, leaders, Gen X, Gen Y, and even Baby Boomers — we all play a role.

Here, I like to use the metaphor of the seed. A seed has potential, but it will remain just a seed if left in a bottle. It needs the right soil, the right water, the right sunlight. Likewise, our young need the right environment, the right guidance, and the right leadership to grow. As the Malay proverb goes: “Benih yang baik, jatuh ke laut menjadi pulau.” A good seed, even if it falls into the sea, will become an island.

Our task is to ensure our Gen Z are prepared as good seeds — seeds that, when planted in any environment, can grow, thrive, and contribute. This preparation is not theirs alone; it is ours. Their character, their resilience, and their productivity are reflections of how we nurture them today.

Preparing Gen X and Y as Bridge Leaders

This is why it is not enough to only ask Gen Z to upgrade into Gen Z 2.0. Their seniors — the Gen X and Y who lead and manage them — must also upgrade. They must become Bridge Leaders.

Bridge Leaders do not command and control; they coach and guide. They do not dismiss Gen Z’s ideas; they channel them. They give short, frequent feedback instead of waiting for annual reviews. They are humble enough to learn through reverse mentorship — picking up digital skills from their juniors. And most importantly, they translate the organization’s mission and goals into values that Gen Z understands and finds meaningful.

Without these changes, even the best Gen Z 2.0 will remain underutilized. With them, we can build workplaces where creativity meets discipline, where youthful energy is guided by experience, and where generations complement one another instead of clashing.

A Malaysian Imperative

For Malaysia, this is not optional. It is a national imperative. With our economy facing global competition, with education and healthcare costs rising, and with unity more important than ever, we need our Gen Z to become productive citizens. We need them to succeed — at work, at home, and in society. Their success will drive our economy, strengthen our families, and unite our diverse nation.

If we fail to guide them, we risk creating a lost generation. But if we succeed, our Gen Z — as good seeds — will grow into strong trees, bearing fruit for themselves, their families, and the nation. And wherever they are planted, they will thrive, just as a good seed becomes an island even when it falls into the sea.

A Call to Action

At zubedy (m) sdn bhd, we are working towards this goal. Just as we once introduced the idea of Gen Y 2.0, we are now upgrading our Managing Across Generations Workshop to help both the young and their leaders rise to the challenge. Gen Z must be helped to become Gen Z 2.0. Gen X and Y must be equipped to become Bridge Leaders. Together, with Baby Boomers still playing their role, we can nurture a culture where every generation contributes to a meaningful Malaysia.

Gen Z 2.0 is not just their responsibility. It is our responsibility. And when they succeed, the whole world succeeds.

Let us add value.

Anas Zubedy,

Managing Director,

zubedy (m) sdn bhd