Singapore could be 25% solar-powered by 2025

Singapore could be 25% solar-powered by 2025
Robin Hicks
25 October 2017

The sunny city-state has announced a plan to install photovoltaic panels wherever it can, including at sea. It would need to double solar capacity every two years to reach its potential of 2 gigawatts peak by 2025.

Solar could meet as much as a quarter of Singapore’s energy demands by 2025, according to a white paper by the Sustainable Energy Association of Singapore (SEAS).

This figure was noted by Deputy Prime Minister Teo Chee Hean in a speech to open Singapore International Energy Week (SIEW) on Monday.

He said that Singapore has the potential—without subsidies—to generate 2 gigawatts peak (GWp) of solar power in the next eight years.

The city-state currently generates 95 per cent of its 8 gigawatts of power from natural gas, and due to natural limitations has no potential for wind or hydropower—solar is Singapore’s only viable renewable energy option at present.

Singapore’s official solar target is 350 megawatts peak (MWp) by 2020, and 1 GWp “beyond 2020”.

The country’s current solar power capacity is 140 MWp, up from just 0.4 MWp in 2008. Peak power refers to the output achieved by a solar module under full solar radiation.

In a panel debate to discuss Singapore’s solar ambitions at the Asia Clean Energy Summit on Tuesday, Christophe Inglin, managing director of Singapore solar firm Energetix, said that hitting 2 GWp mark would be “no walk in the park, calculating that solar capacity in Singapore would need to double every two years to do so.

Aiming high

Singapore’s small size means that the city-state cannot rely only on land to scale up solar, noted Dr Thomas Reindl, deputy chief executive of Solar Energy Research Institute of Singapore (SERIS).

SERIS is studying how to convert the sides of skyscrapers into solar energy-producing panels, but it is floating solar technology that holds the potential to increase energy capacity quickly, Reindl noted.

He added that Singapore’s 17 reservoirs have the potential to generate about a half a gigawatt of electricity, and solar panels could also be placed at sea, as long as they’re close to shore where the water is calm and clear of shipping lanes.

The relocation of Singapore’s shipping port from Tanjong Pagar to Tuas could free up vital space for floating panels, Reindl noted.

However, he conceded that a phenomenon known as biofouling—that is, the accumulation of microorganisms on wet surfaces—is another consideration for offshore solar, as Singapore has some of the most biologically rich waters in the world.

Monday’s announcement by the government included agreements for solar energy storage that will be vital to solve the problem of intermittency associated with renewable energy, as the city-state receives a lot of cloud cover.

Singapore has awarded deals to companies including Red Dot Power and CW Group to install 4.4 megawatt hours of storage solutions in sites connected to the grid.

The Energy Market Authority, Singapore’s energy regulator, also plans to make it easier for consumers to generate their own solar power and sell excess energy back to the grid, Sim Ann, senior minister of state for trade and ministry, told delegates on Monday.

The process of doing this will be simplified when Singapore’s energy market is liberalised in the second half of next year, enabling consumers to choose renewable energy to power their homes and participate in the energy market.

The one-hectare floating solar PV test bed on Tengeh Reservoir. A range of solar cells and flotation devices are being tested for environmental impact and efficiency.

Though some at the event were sceptical that Singapore could reach 2 gigawatt-peak by 2025, Reindl offered some perspective by pointing out that China is now installing solar at a rate of 2.5 gigawatts per month.

“If the framework is right, and if the economics work out, the speed of installation can be absolutely mind-blowing,” he said.

#Sg #singapore #singapura #thelioncity #littlereddot

Singapore could be 25% solar-powered by 2025

Are “Non-Traditional Families” Broken?

I on Singapore
Are “Non-Traditional Families” Broken?
13 October 2017

In a letter to the Straits Times, “Don’t undermine families when championing issues” (7 October 2017), Mr Christopher Goh “as a husband and a father”, expressed his concerns at the joint report on gender discrimination submitted by various non-governmental organisations to the United Nations.

Among other things, he wrote:

Similarly, the call to remove all “legal and policy” distinctions between single/unmarried parents and the traditional family nucleus unwisely legitimises broken marriages and relationships, and will impose tremendous costs on the state and society.

Such a move is the start of a slippery slope that will invariably lead to more broken families.

This drew a response from Ms Tomoe Suzuki in her letter, “Non-traditional families are different, not ‘broken'” (13 October 2017):

While Mr Christopher Goh Chun Kiat’s dedication to family is admirable, as the daughter of a single mother, I found his description of other families as “broken” deeply problematic (Don’t undermine families when championing issues; Oct 7).

That label assumes that something has failed with that family simply because of how it is structured, based on parental marital status and number of parents.

However, a family is a family when there is love. Families that fall outside the “normal” structure are not broken; they are merely different.

Contrary to Mr Goh’s assertion, I would argue that it is the presence of the legal and policy distinctions between single/unmarried parents and the traditional family nucleus that imposes tremendous costs on the state and society.

The married family unit with children is granted various forms of assistance by the state, especially access to housing. Single parents, however, have many obstacles to surmount in order to have housing.

For instance, the income cap for rental housing is $1,500. This is a catch-22 situation for single parents, as they cannot increase their earnings to better support their families, for fear of losing their housing.

Discriminatory legislation and policies serve to compound existing inequalities in Singapore, and low-income single/unmarried parents and their children are hit the hardest.

My mother and I were fortunate enough to be able to move in with my grandparents after my mother divorced.

But not everyone has this kind of privilege in terms of familial resources and support.

If we wish not to undermine families, then let us support them instead of invalidating them.

While the legal and policy issues are certainly important and have wide-reaching implications (which I have addressed in other posts), this post will focus only on a narrow question, namely: Are “non-traditional families” “broken”?

Two Views of “Family”

As explained in “The Family on Trial: Two views of “family””, at the heart of the debate lies two very different views of “family”.

The classical view affirms the intrinsic link between marriage and family. Marriage is regarded as a comprehensive, exclusive and permanent union, based on the sexual complementary of man and woman, which is intrinsically ordered to produce new life. This comprehensive union of husband and wife, together with their offspring, form a family. This is sometimes referred to as the natural family unit, such as under the Universal Declaration of Human Rights. There is an inherent biological connection in the natural family unit under the classical view.

The revisionist view, on the other hand, regards the family as rooted in commitment between people. Sometimes, the word “love” is used. Therefore, this does not only include the “traditional” family structure of father, mother and child(ren), but includes those led by grandparents, single parents, and same-sex couples. Flesh-and-blood ties may or may not exist under the revisionist view. If they do, they are not necessarily relevant either.

There are good reasons to support and affirm the classical view of the family. Most fundamentally, this is the model which best protects the rights of children. Every child has the right to know and be cared for by his or her father and mother, as far as possible.

As the Singapore Court of Appeal opined in CX v CY (minor:custody and access) [2005] 3 SLR(R) 690 at [26], “There can be no doubt that the welfare of a child is best secured by letting him enjoy the love, care and support of both parents.”

Are “Non-traditional Families” “Broken”?

What about “non-traditional families”, such as single mother households?

There can certainly be no doubt about the beauty of the natural bond between a mother and her child. In the case of Soon Peck Wah v Woon Che Chye [1997] 3 SLR(R) 430, the Singapore Court of Appeal had this to say about motherhood:

45 … The bond between the natural mother and her child is one of the most unexplainable wonders of human nature. It should never be taken for granted or slighted. We have all heard of the story of the mother who fought a tiger with her bare hands to save her child from the ferocious beast. Such is the love and sacrifice of the maternal instinct. Since the beginning of civilisation to this age of consumer materialism, the mother’s love for her child remains just as strong and unchanging. This court would be doing a disservice to justice and humanity if it turned a blind eye to the most fundamental bond of mankind – between a mother and her child, by taking the child away from the mother…

By equal measure, the natural bond between a father and child is a great marvel of nature and should also be affirmed and respected.

It is important to bear in mind that single or unwed mothers do not land in their position overnight.

A woman may find herself in such a position in one of three ways:

1. Out-of-wedlock childbearing;
2. Divorce; or
3. Death of a husband (i.e. being widowed).

In each of these cases, there can be no doubt that there has been a loss to the child, since a fundamental bond has been broken in the child’s life: the natural bond with the child’s father. In many ways, the mother of the child has also suffered loss in each of these circumstances.

I certainly salute Ms Suzuki’s mother and grandparents for their sacrifices, and appreciate Ms Suzuki speaking in honour of them. While it is not my place to speculate as to the reasons for her parents’ divorce, there can be no doubt (and certainly is affirmed in her letter) that great hardship is vested on a mother and child when the husband and father leaves the family.


So, are “non-traditional families” “broken”?


When a child is separated from his or her father or mother, despite the natural bond that the child has with the two very people whose genetic material he or she inherits, there is a loss to the child in the breaking of those very fundamental bonds.

Likewise, whether a person becomes a single parent through out-of-wedlock childbearing, divorce or death of a spouse, a deep and personal bond is broken.

Of course, this is not to demean those in single parent households. Instead, just as we treat wounds with special care, tenderness and compassion, by recognising brokenness, society can learn to restore those wounds and begin to make things right.

#Sg #singapore #singapura #thelioncity #littlereddot

Are “Non-Traditional Families” Broken?

Official Summary From Authorities

The following has been circulated in social media to explain things about the imam saga. Needless to say, it comes somewhere from some particular statutory board/s, they say…


#Sg #singapore #singapura #thelioncity #littlereddot

Official Summary From Authorities

Trump Supporters React to Amos Yee

Trump supporters welcome Amos Yee with open arms, finds out what he said, doesn’t want him anymore
Thet Nyi Nyi
28 March 2017

Amos Yee was recently granted asylum in America.

This has prompted comments from all quarters, including a passive-aggressive statement from the Ministry of Home Affairs.

Well, one subsection of America that seemed genuinely happy to see Amos Yee in the land of the free is the subreddit, The Donald, which comprises some of President Donald Trump’s most fervent supporters.

They are also quite anti-refugee, specifically refugees from countries that Trump is pushing to put on the travel ban list.

With that in mind, a post claiming “What An Actual Refugee Looks Like” got upvoted to the top of The Donald, getting thousands of upvotes.


FYI, according to them, this is what a refugee looks like


The general consensus on the thread was that Yee shouldn’t have been persecuted for criticising Islam.


And they were glad he was out of Singapore.


Which is apparently super liberal!


Now, fervent Amos Yee scholars would realise that Islam is by no means the only religion he criticised.

The thing is, most of The Donald didn’t.

Until someone pointed out Yee’s impressive bibliography of insults.


On the same day, after the initial hoopla, another post trying to clarify the situation was put up.


Apparently, Yee had badmouthed Christianity too, among his other crusades.

Which, for some reason, changed everything.


Not all free speech is worth listening to.

Go to the original article on to see the screenshots for yourself.

#Sg #singapore #singapura #thelioncity #littlereddot

Trump Supporters React to Amos Yee

The Imam Issue: A Look at the Singapore Muslim Community

The Online Citizen
The Singapore Muslim Community and the Imam Issue
Kamaludeen Mohamed Nasir
6 March 2017

It is well-known that Singapore is a multi-religious society. The 2014 report by Pew named our city-state as the most religiously diverse among the 232 countries studied. What is assumed in this discourse is that all religions are the same and subjected to similar state-society relations.

The fact is, Islam is the most regulated religion in our tiny island and this has been the case for decades. From the appointment of a Minister-in-Charge of Muslim Affairs, to the creation of a statutory board called the Islamic Religious Council of Singapore (MUIS) where the Mufti is located, and to the Administration of Muslim Law Act that has regulatory powers over local mosques and madrasahs (Islamic schools), there is no doubt that Islam is given a unique attention by the state.

A stark under-appreciation of this social reality, especially among the non-Muslims, is apparent to me in the decade or so that I have been teaching in our local universities. I have always asked my students, that if all the Churches were made to say the exact same thing for their Sunday service with a text provided by an office of a statutory board, how would the Christian community react? The students could not even begin to imagine this! Will this then breed mistrust among the Christian community? This is but just one issue besieging the Muslim populace in Singapore.

When I had coffee with a top local social scientist of NUS a couple of weeks back, we agreed that Islam is the most hierarchical and bureaucratized religion in Singapore. Failure to understand how Islam is managed leads to a failure in understanding the reaction of its local adherents.

This distrust of the Muslim religious elites amidst the disciplining of Islam, from prescribed texts for the weekly Friday prayer sermons, to appointed instructors to “upgrade Islam” through the Asatizah Recognition Scheme that makes it mandatory for every religious teacher to be registered (even those teaching Qur’anic reading in the local neighbourhoods), impact heavily on the religious elites. Many scholars have called this age as one characterised by a crisis of religious authority. The situation can be especially dire in our local Muslim community, given the unique structures bearing upon them.

Distrust breeds distrust. It is not that Singaporean Muslims are predisposed towards being rude or as the Minister of Law put it, “kurang ajar”, towards the state-endorsed religious authority. It is the structures that have been put in place that create such an environment.

The recent issue regarding the police report made against an Imam for making alleged “incendiary” supplications against Christians and Jews that are outside the MUIS-endorsed text cannot be disentangled from the issue of the autonomy of the Muslim clerics. I have engaged the local religious elites numerous times over the last few years and have rarely met a group that is more in fear. The culture of fear among the religious class is often talked about and in one of the engagements that I had with a group of religious elites, one of them candidly lamented, “We are directed and scripted.”

It has often been mentioned that attitude reflects leadership. The angry reaction of the Muslim community in light of the Imam issue should be seen against this backdrop. The absence of the voices of the religious elites in the initial stages of the debacle created a void in the community who then went online to make sense of the matter.

Last week, Assoc Prof Khairudin Aljunied was singled out in parliament for encouraging the “vilification” of the whistle-blower, Terence Nunis. The fact is that hundreds of Muslims had begun pitching in their views on various platforms after Nunis’ pronouncements on Facebook. This was substantiated in a belated statement by the Minister-in-Charge of Muslim Affairs, Assoc Prof Yaacob Ibrahim, who mentioned that the video uploaded by Nunis had indeed “sparked a storm” and “generated many emotions both online and offline. Many in our community felt angry, because they believe that the postings could be used to cast aspersions on Islam and the asatizah in our Mosques”.

It is interesting to note that both Assoc Prof Khairudin and the Mufti appropriated a satirical and poetic style respectively, as means of social critique. However, it has been well-documented that the Singaporean brand of criticism is often manifested through humour, satire and poetics as seen in Talkingcock, Mr Brown, Yawning Bread, Jack Neo’s films and the like. Indirect criticism is characteristic of societies living under soft-authoritarian rule.

There are no differences in opinion that if the allegations against the Imam are proven to be true, his incitement has no place in our multi-religious society. But if it is not – and many among the Muslim community have come to this conclusion upon the explanations provided by numerous local religious scholars who have later gone public in discussing the meaning and context of the supplication – then sadly, the Muslim community will see this as yet another example of disciplining and an attempt to emasculate the local religious fraternity despite the state’s paradoxical pleas for Singaporean Muslims to give the local religious scholars their ears.

It remains to be seen in the aftermath of the Imam episode if the state would choose to go down the path of imposing further restrictions to ensure that the MUIS-endorsed texts be read to the letter, curtailing any creative license of preachers and punishing any dissent towards state-appointed authority. The more enlightened way must be to empower the religious scholars in the field and to give them ownership over their areas of expertise to prevent religious discourse from being co-opted, hijacked and subjected to ad hominem attacks.

The coming forward of a good number of religious elites, including its umbrella body, Singapore Islamic Scholars & Religious Teachers Association (PERGAS), with regard to this Imam issue is a good development that needs to be applauded. The social media provides a ready platform for this. These attempts to speak truth to power should also be captured in the mainstream media. PERGAS’ need to again clarify their position after feeling that they were misrepresented in the Malay mainstream media regarding their statement towards Assoc Prof Khairudin is not a good sign. The perception that the Malay mainstream media is not balanced and selective in their reporting has also led many to turn to the cyber-sphere to air their perspectives.

In fostering this development of active citizenship, we need to keep an eye on encouraging diversity and not just promoting those with a certain kind of thinking that the state can easily manage. This is in line with what the PM had recently mentioned in his interview on February 24th in Today newspaper under the title, “Leaders must be able to take criticism, acknowledge mistakes”. Only then can we move forward as a nation.

#Sg #singapore #singapura #thelioncity #littlereddot

The Imam Issue: A Look at the Singapore Muslim Community

Singapore Palestinian Film Festival 2017: Adela Foo

The Singapore Palestinian Film Festival 2017: Adela Foo
Lee Ying Ying

Organiser of the Singapore Palestinian Film Festival 2017, Adela Foo, sheds some light on war-torn Palestine and what drew her towards the region.

More than two years after the war, the Israeli-Palestinian conflict left its citizens displaced and unable to resume their daily lives. Citizens of both war-torn states have experienced immense grief and loss, and Israelis living in border towns have lived their days fleeing from rockets fired from Gaza into Israel. It is a fact that the average Singaporean cannot possibly imagine life on either side.

This is why Adela Foo intends to open our eyes on life in Palestine.

Adela Foo is the organiser of the Singapore Palestinian Film Festival 2017, which aims to dispel common stereotypes surrounding Palestinians living in Palestinian territories in the Middle East. The media often depicts Palestine as an unsafe and unstable state, but the truth is far more nuanced than that.

You might wonder why Adela is so drawn towards Palestine and the Middle East, but spend a little time with this Arabic and Classics major at Bard College, a private New York liberal arts college, and you’ll understand why. Admitting that she’s the only one in her class majoring in both Arabic and Classics, the zealous girl lets on: “because really, who wants to learn Arabic and then Ancient Greek on top of that?”

Adela turns serious: “However, I have always been in love with Classics and knew that I wanted to major in it, especially after taking Daniel Mendelsohn’s class on the ‘Odyssey’. As for Arabic, I was particularly interested in learning more about the region after studying about the Arab-Israeli conflict in junior college.”

Arabic is an extremely intricate language and difficult to master. Yet, Adela dismissed thoughts of giving up learning Arabic after “running away” to Egypt last summer, and her parents had since set aside their disgruntlement about her majors. “To clarify, I didn’t actually run away, but simply did not tell my parents that I would be attending the Arabic Summer Intensive Program at Al-quds Bard (AUB). After my father found out, I actually think he was slightly impressed by my commitment to pursuing my studies,” says Adela.

“After running away to Egypt, I realised what a rich and incredible history this region has from times of antiquity to our present day and age. How could I ever give up studying either subject?”

Even though Adela grew up post-911 and witnessed how the image of the Arab world became associated with hostility, she never believed that people could be born as terrorists: “Perhaps that seems idealistic and naive, but it’s just something that I never really bought.” Let’s hear more from the dedicated 21-year-old.

Doyenne: Tell us about the complexity and diversity of Palestinian culture.

Adela: This is what Palestine is to me: babies with the bluest eyes, girls with curly, red hair and liquid brown eyes; when we’re roaring across the highway, there’s a 50% chance that you’ll see the craziest kinds of rock formations and there will always be a flock of goats or donkeys under the flyover.

The worst thing that someone can do is to invite you into their homes for tea, cooking an entire meal for you, and then giving you a bed to sleep in for the night without even knowing your last name.

D: Do you think that the media often portrays Palestine in a bad light?

A: Well, that really depends on what media you subscribe to, doesn’t it? I think in general, the media tends to cover stories in Palestine that are either about rising tensions between both parties in the conflict, or the inability of either side to come to an agreement about resolving the conflict. Either way, I think people’s takeaway from the media’s portrayal about Palestine is that the entire country is unsafe, unstable, and inherently dangerous.

When I was living in the village of Beit Sahour in the West Bank in Palestine, I felt very safe. The atmosphere of the neighborhood was calm and the only ruckus was when children were playing football in the streets and neighbours placed their chairs at the gates of their homes to chat.

However, I am also very aware of the fact that this is one aspect of Palestine that I had the privilege of experiencing. What I experienced in Beit Sahour cannot be taken to echo all of Palestine.

D: Are your classmates also passionate and outspoken about this topic?

A: My classmates are even more passionate and outspoken about this particular topic. Because of the Palestinian diaspora and the fact that my college has an exchange program with a Palestinian university, there are always Bard students who are Palestinian. Perhaps this human factor allows the community at Bard to see the conflict in a more humane light, that these are people too whom we should care about.

Additionally, there are student-run clubs such as Students for Justice in Palestine, which constantly invites speakers to come and speak out against the conflict. Another interesting club is the Bard Palestinian Youth Initiative, which is committed to sending a group of Bard students to Mas’ha, a small village in the West Bank to teach high school students through our “Language and Thinking” program. It is an introduction to the liberal arts and sciences with a strong focus on writing.

D: You’ve gained quite a bit of traction online in a short span of time. How do you feel?

A: I feel incredibly grateful for the amount of support shown by Singaporeans towards supporting the first ever Singapore Palestinian Film Festival! My greatest hope is that even after this festival ends, Singapore’s society will become more permeable with regards to being more informed about the Palestinian conflict and hopefully, taking a stand with it.

D: Doesn’t tackling a complex issue scare you?

A: Not particularly. I constantly remind myself of the bravery of a lovely feisty old grandmother whom I lived with last summer in Palestine. If she could live through it all, what do I have to fear?

Date: 19 – 22 Jan, 2017

Venue: The Projector

Films that will be screened: Speed Sisters, Sling-Shot Hip-Hop, The Wanted 18, The Time That Remains, Broken Cameras.

Singapore Palestinian Film Festival 2017: Adela Foo

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