Journal articles on the topic 'Community development Malaya'
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1
Lau, Albert. "Malayan Union Citizenship: Constitutional Change and Controversy in Malaya, 1942–48." Journal of Southeast Asian Studies 20, no. 2 (September 1989): 216–43. http://dx.doi.org/10.1017/s0022463400018105.
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Responding to the new forces unleashed by the Second World War, Whitehall planners devised a new scheme that envisaged the creation of Malayan Union Citizenship. In a fundamental break from past practice, the new scheme sought to confer citizenship privileges on Malaya's non-Malay population. In the aftermath of the War the implementation of the new policy embroiled the Colonial Office in a major constitutional controversy that threatened not only Britain's traditional relationship with the indigenous Malay community but also the bases of British rule in Malaya.
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Barnard, Timothy P. "Film Melayu: Nationalism, modernity and film in a pre-World War Two Malay magazine." Journal of Southeast Asian Studies 41, no. 1 (December 21, 2009): 47–70. http://dx.doi.org/10.1017/s0022463409990257.
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Prior to World War Two many of the Malay-language films released in Singapore and Malaya were made in Java and the Philippines. Beginning in 1940 the Shaw Brothers began producing Malay films in Singapore for distribution to their theatre network throughout Malaya. The first Malay film magazine, Film Melayu, which began publishing in May 1941, documented the production and release of a number of these pre-war films in Singapore, providing one of the few avenues for a better understanding of the origins of Malay cinema. More importantly, this periodical was firmly ensconced within the Malay publishing community and thus reflects debates over issues ranging from the proper script to use in publishing to technology and its relationship to the nation (or community, bangsa).
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Md Yunus, Marzudi. "PENGARUH TURKI TERHADAP SOSIO-BUDAYA DUNIA MELAYU." Jurnal Pengajian Melayu 32, no. 1 (April 22, 2021): 49–68. http://dx.doi.org/10.22452/jomas.vol32no1.4.
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Turkey is the heir to the Ottoman Islamic Caliphate, extending significant influence on Muslims worldwide. All aspects of the Turkish socio-culture will, directly and indirectly, influence the socio-culture of Muslims. This situation also applies to Muslims in Malaysia, specifically Malays. The influences range from political and administrative to cultural and artistic, and even the way of thinking. Research and analysis conducted towards the writings and historical texts proved that Turkish influence exists in the Malay world. For example, there is a Malay state administration modelled from the Ottoman Caliphate to advance it to synchronise with modern changes in the West. During the 1930s, Turkey’s modernisation drew Malay intellectuals’ attention, spreading the ideas through writing in newspapers and magazines. Developments in Turkey exposed the Malays to various polemics resulting from Kemal’s modernisation and secularisation when he led the Turkish government. For Malays, events in Turkey serve as lessons in their effort to develop their community towards progress in all aspects. Development in Turkey has also attracted various newspapers and magazines like ‘Pengasoh’, ‘Al-Ikhwan’, ‘Malaya’, ‘Majalah Guru’, ‘Al-Hedayah’, ‘Bahtra’ and ‘Saudara’. They celebrated Kemal establishing the Turkish republic and its various modernisation plans. Turkish influence was also pervasive in filmmaking, therefore, proving developments in Turkey influence various aspects of the Malay world. For Malays, events in Turkey serve as lessons and examples towards charting its progress in all aspects. Keywords: Turkey, Malay, Socio-Culture, Culture, Civilisation, Art.
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Abd Rahman, Mohd Farhan, Muhd Imran Abd Razak, Ahmad Firdaus Mohd Noor, Muhamad Khafiz Abdul Basir, and Nurul Khairiah Khalid. "The Stage of Western Orientalists Scholarly Studies in Islam: A review] Peringkat pendekatan kajian sarjana Orientalis Barat terhadap Islam: Satu analisis." Jurnal Islam dan Masyarakat Kontemporari 21, no. 2 (August 24, 2020): 116–26. http://dx.doi.org/10.37231/jimk.2020.21.2.487.
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Majority of the orientalists adhere to the philosophy of logical empirical positivism, a belief that emphasizes on the total use of mind as a key approach to obtaining accurate scientific facts based on systematic and thorough method of research. This philosophy refuses to prove a fact using sources from the revelation because it is considered irrelevant in historical proof and has created biased and sceptical views about the Malay community in Malaya. This article focuses on the analysis of the orientalist approach in evaluating Islam, as well as the extent to which Islam influenced the lives of the people in Malaya. The author used historiography and comparative methods to analyse the orientalists’ views. The results showed that the orientalist thinking approach in evaluating Islam and its followers especially the Malay community presented a sceptical viewpoint, which has made each of these writings biased on a one-sided judgment and deviated from the historical development of the great Islamic civilization. This false judgement had emerged due to the weakness of the orientalists to understand the Muslims, especially the Malay community due to the European-centric thinking known as Euro-centrism. This thought elevated Europe as a great and civilized nation over other nations, the so-called "ambassador of civilization", and the saviour of all need-to-be civilized nations.
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Raman, M. Utaman, and Sivachandralingam Sundara Raja. "Indian Agent Involvement in the Establishment of Permanent Settlement for the South Indian Labouring Community, 1923–1941." Kajian Malaysia 39, no. 2 (October 29, 2021): 95–115. http://dx.doi.org/10.21315/km2021.39.2.5.
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This article investigates a long-neglected aspect of Indian Malaysian history, namely the Indian Agents of the Government of India to British Malaya. The Indian Agents were representatives of the Indian Government who were appointed under the Indian Immigration Act of 1922 to investigate and report on the state of affairs of Indian communities in the British colonies. The official duties of the Indian Agents in British Malaya were formalised under Section 73 (III) of the Labour Code 1923. Between 1923 and 1941, six Indian Agents were appointed in British Malaya. Throughout their tenure, they focused on and reported extensively on the socioeconomic conditions of the Indian working-class community, particularly south Indian labourers. One problem that came to their attention was the underdevelopment of the community’s permanent settlement in the country. The Federated Malay States (FMS) government did not appear to be concerned about the situation. Similarly, private estate managers reacted indifferently to the issue. Both saw permanent settlement as simply an economic measure to keep the community as a labour force, rather than a way to alleviate their socioeconomic hardships. This article shows how the Indian Agents were able to uncover a range of issues that were impeding the establishment of permanent settlements for south Indian labourers in the FMS. Some of them demonstrated exceptional levels of direct involvement. The article’s primary goal is to assess the degree to which the Indian Agents influenced the overall development of permanent Indian labour settlement.
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Ching-Hwang, Yen. "Class Structure and Social Mobility in the Chinese Community in Singapore and Malaya 1800–1911." Modern Asian Studies 21, no. 3 (July 1987): 417–45. http://dx.doi.org/10.1017/s0026749x0000915x.
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The social history of the Chinese community in Singapore and Malaya in the nineteenth and early twentieth centuries cannot be fully understood if aspects of class structure and social mobility are not examined. Of course, the social relations of the Chinese were principally determined by kinship and dialect ties, but they were also affected by class affiliations. Class status, like kinship and dialect relations distanted Chinese immigrants from one another. This paper seeks to examine the nature and structure of Chinese classes, class relations and the channels of social mobility in the Chinese community in Singapore and Malaya during the period between 1800 and 1911. The findings of this paper may be applicable to other overseas Chinese communities in the same period outside this region.
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Goh, Daniel P. S. "Unofficial contentions: The postcoloniality of Straits Chinese political discourse in the Straits Settlements Legislative Council." Journal of Southeast Asian Studies 41, no. 3 (September 7, 2010): 483–507. http://dx.doi.org/10.1017/s0022463410000275.
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This paper reads the debates of the Straits Settlements Legislative Council to trace the political contentions over policies affecting the Chinese community in Malaya. These contentions brought the Straits Chinese unofficials to engage the racial ambivalence of British rule in Malaya, in which the Straits Chinese was located as both a liberal subject and an object of colonial difference. Contrary to conventional historiography which portrays Straits Chinese political identity as one of conservative loyalty to the Empire, I show that the Straits Chinese developed multiple and hybrid political identities that were postcolonial in character, which would later influence the politics of decolonisation and nation-building after the war.
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Ariffin, Nur Fatehah Raudhah, and Zeeda Fatimah Mohamad. "THE UNIVERSITY’S ROLE AS AN INTERMEDIARY FOR EDUCATION FOR SUSTAINABLE DEVELOPMENT: THE CASE OF KONDO RAKYAT." Journal of BIMP-EAGA Regional Development 1, no. 1 (December 30, 2015): 72–80. http://dx.doi.org/10.51200/jbimpeagard.v1i1.3203.
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This paper discusses an effort carried out by the University of Malaya (UM) to engage with, facilitate and nurture sustainable development efforts in a neighbouring community. The Kondo Rakyat community in Pantai Dalam, Kuala Lumpur is five minutes away from the UM campus. It is a low-income urban community living in DBKL low-cost flats nestled within an upper middle-income neighbourhood of high-rise condominiums. Efforts were made to launch sustainability initiatives such as composting, the production of eco-enzymes, kitchen gardens and green bazaars with the hope that the community will be able to share the skills learnt and experience gained with other similar communities elsewhere. This paper will show that one of the most vital criteria in an effort such as this is the ability of the project leader to facilitate discussions between disparate collaborators so as to guide the project to some success.
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Krishnan, Parameswari, Azharudin Mohd Dali, Abdullah Zakaria Ghazali, and Shritharan Subramanian. "The History of Toddy Drinking and Its Effects on Indian Labourers in Colonial Malaya, 1900–1957." Asian Journal of Social Science 42, no. 3-4 (2014): 321–82. http://dx.doi.org/10.1163/15685314-04203006.
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At present, studies on the history of Indians in colonial Malaya have been described as one-dimensional, with the discussion mainly focusing on their arrival as immigrant groups and their involvement in the plantation sector. Other aspects of Indian history in colonial Malaya were not given proper emphasis, especially on matters considered taboo, such as those arising from toddy consumption. Even though it was acknowledged as a form of social ill, its history is rarely discussed. The introduction and supply of toddy in almost all estates at the time led to consequences that affected the quality of life of the estate labour community. This study, realising the situation, draws attention to the history of the development of toddy drinking and its effects among the Indian estate labourers in Malaya from 1900 to 1957. This study also highlights the reactions that existed on the issue of toddy and British action. In summary, this study seeks to prove that the over indulgence of toddy among Indian labourers developed at a rapid pace in Malaya, and not in India. The key information behind this situation is the growth of toddy shops in every plantation with Indian settlers, as well as British interests that wished to maintain a profitable industry, such as toddy.
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Tan, Miau Ing. "The “Unruly” Space: Tanjong Piandang, a Pirates’ Haven to a Fishing Village." Translocal Chinese: East Asian Perspectives 16, no. 2 (October 21, 2022): 126–50. http://dx.doi.org/10.1163/24522015-16020002.
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Abstract Tanjong Piandang is a Chinese fishing village in Krian, Perak, Malaysia. It first appeared in Anderson’s work in 1824 as a favorite resort for pirates. The people in Tanjong Piandang had the reputation of being a lawless and turbulent lot, and the British colonial government tried to demolish the settlement twice by burning it down after riots. Each time, villagers gathered together and rebuilt their houses. This paper investigates how the colonial government tried to maintain law and order in this space, and the local resistance that attempted, though ultimately failed, to keep the colonial power out their village. Most of the studies on the grassroots resistance against British rule in Malaya are concentrated on the local Malay communities, not on the Chinese who are considered as a migrant community. Therefore, Tanjong Piandang is a good case study of Chinese resistance against the British.
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LIEW, KAI KHIUN. "Terribly Severe Though Mercifully Short: The Episode of the 1918 Influenza in British Malaya." Modern Asian Studies 41, no. 2 (January 18, 2007): 221–52. http://dx.doi.org/10.1017/s0026749x05002180.
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The influenza epidemic swept through our midst in September and October, unhappily with fatal consequences to a number of friends in the Tamil community. We are glad to say that though terribly severe while it lasted, its duration was mercifully short. On the other hand, the great news that the armistice has been signed filled us with unaccustomed joy.
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Lasky, Bruce, and Norbani Mohamed Nazeri. "The Development and Expansion of University-Based Community/Clinical Legal Education Programs in Malaysia: Means, Methods, Strategies." International Journal of Clinical Legal Education 15 (July 17, 2014): 59. http://dx.doi.org/10.19164/ijcle.v15i0.56.
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<p>Beginning in 2003, the not-for-profit international human rights organization Bridges Across Borders Southeast Asia Community Legal Education Initiative (BABSEA CLE) began focusing on assisting in the development and expansion of university-based community/clinical legal education programs in the Southeast Asia region. Since that time, and as a result of this focus, university based CLE programs have been developed or expanded in Thailand, Malaysia, Cambodia, VietNam, Indonesia and Laos, with a continuously growing network of universities, both nationally and regionally. One of the flagship achievements of these activities has been the successful establishment of an accredited CLE program in Malaysia at the University of Malaya.</p><p>Finally the paper will identify strategic next steps in the development of this CLE movement within Malaysia, as well as its connection to institutions regionally throughout Southeast Asia and how the CLE movement intends to broaden its reach both within Malaysia</p>
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Mufrodi, Ali. "The Spice Route and The Sub-Urban Muslim Community in South East Asia." Sunan Kalijaga: International Journal of Islamic Civilization 5, no. 1 (March 30, 2022): 81. http://dx.doi.org/10.14421/skijic.v5i1.2151.
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The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.
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Zainal Abidin, Muhammad Zaiamri, Nursyamira Shaid, and Hasmah Zanuddin. "Kempen Tanggungjawab Sosial Korporat (CSR) dan Persepsi Khalayak: Kesan Kempen CSR Terpilih Petronas Terhadap Sikap Kasih Sayang Golongan Pelajar kepada Ibu Bapa." Jurnal Pengajian Media Malaysia 19, no. 2 (December 1, 2017): 53–64. http://dx.doi.org/10.22452/jpmm.vol19no2.3.
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Corporate Social Responsibility (CSR) is a form of corporate commitment to society. The commitment is made to improve the economy and the quality of life of all stakeholders including employees and the community. The purpose of today’s CSR does not only for the purpose of organization’s branding, it is also contributed in community development especially in educating moral values. Thus, this study focuses on identifying the influence of CSR campaigns conducted by corporate organizations in an effort to create noble values among individuals. This includes research on the impact of watching the Petronas CSR advertising campaign “Burung Murai” broadcasted in 2007, especially to the youth in Malaysia. To conduct this study, set of survey questionnaire distributed to 270 students of the Faculty of Arts & Social Sciences, University of Malaya by using random sampling. The results of the study found that there are correlations between the aspects of individual observation in influencing the formation of perception which ultimately affects the formation of pure values towards themselves.
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Porok, Liserd. "Perkembangan Kesihatan Masyarakat Dayak di Sarawak, 1946-1963." SEJARAH 31, no. 2 (December 15, 2022): 74–97. http://dx.doi.org/10.22452/sejarah.vol31no2.5.
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The handover of Sarawak to the British in 1946 marked the beginning of the development of the health of the Dayak community in Sarawak from 1946 until 1963. This was because the British were fully aware of the importance of taking care of the health of the Dayak community in Sarawak as they have played an important role in the economic sector for a long time. For that reason, the British have given a serious focus on strengthening the health system in Sarawak during the aforementioned period. Therefore, this research wants to study to what extent the health of the Dayak community in Sarawak developed between 1946 and 1963. The objective of this research is to identify the diseases that were faced by the Dayak community in Sarawak. Subsequently, this study will analyze the steps and actions that were taken by the British in strengthening the health system in Sarawak. Finally, this study will evaluate the effectiveness of the empowerment of the health system in Sarawak in the aforementioned period. This research has its own importance due to the lack of focus in discussions related to the development of the health of the Dayak community in Sarawak by previous researchers either inside or outside Malaysia. This research is a historical approach that adopts qualitative and quantitative methods. Materials and sources are obtained from the National Archives of Malaysia, the National Archives of Malaysia Sarawak State Branch, the Sarawak State Library, and the Universiti Malaya Main Library. This study found that the British succeeded in strengthening the health system in Sarawak from 1946 until 1963. This success is measured through the reduction of contagion of dangerous diseases, the increase in the number of people, the Dayak community beginning to believe in modern medicine, and et cetera.
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L., Pletneva. "BURIAL STRUCTURES OF THE HIGH MIDDLE AGES IN THE TOMSK OB AREA (BASED ON THE MATERIALS OF BURIAL GROUNDS)." Teoriya i praktika arkheologicheskikh issledovaniy 34, no. 2 (2022): 105–34. http://dx.doi.org/10.14258/tpai(2022)34(2).-07.
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The article discusses the burial structures on the sites in the Tomsk Ob area in the High Middle Ages. Materials from Astrakhantsevo, Bassandaika burial mounds and a burial ground by the mouth of Malaya Kirgizka are used as a basis.The study involves materials on the burial structures at the sites of Novosibirsk Ob area which constitute a part of the Basandaiskaya culture of the Kuznetsk Depression referring to the Basandai cultural community and also to the Forest Steppe Alta. Each area of burial structures, along with common features, has its own differences.The article aims to study the designs of burial structures in the Tomsk Ob area, to compare them with burial structures on the adjacent territories in order to identify similarities and differences in an important feature of the burial ritual in archaeological cultures of the indicated areas, which is significant for determining the ethnicity of Turkic-speaking nomad groups who came to the territory of Tomsk Ob area in the High Middle Ages.
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Shaoyang, Lin. "Hong Kong in the Midst of Colonialism, Collaborative and Critical Nationalism from 1925 to 1930." China Report 54, no. 1 (January 2, 2018): 25–47. http://dx.doi.org/10.1177/0009445517744409.
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In the late 1920s, cultural nationalism in Hong Kong was imbedded in Confucianism, having been disappointed with the New Culture Movement and Chinese revolutionary nationalism.1 It also inspired British collaborative colonialism. This study attempts to explain the link between Hong Kong and the Confucius Revering Movement by analysing the essays on Hong Kong of Lu Xun (1881–1936), the father of modern Chinese literature and one of the most important revolutionary thinkers in modern China. The Confucius Revering Movement, which extended from mainland China to the Southeast Asian Chinese community and then to Hong Kong, formed a highly interrelated network of Chinese cultural nationalism associated with Confucianism. However, the movements in these three places had different cultural and political roles in keeping with their own contexts. Collaborative colonialism’s interference with the Confucius Revering Movement is one way to understand Lu Xun’s critical reading of Hong Kong. That is, Hong Kong’s Confucius Revering Movement was seen as an endeavour of the colonial authorities to co-opt Confucianism in order to deal with influences from China. This article argues that Hong Kong’s Confucius Revering Movement should be regarded as one of the main perspectives through which to understand Hong Kong’s educational, cultural and political histories from the 1920s to the late 1960s. Lu Xun enables us to see several links. The first link is the one connecting the Confucius Revering Movement in Mainland China, Hong Kong and the Chinese community in Southeast Asia. This leads to the second link, that is, Lim Boen Keng (Lin Wenqing), the leading figure of the Confucius Revering Movement in the Southeast Asian Chinese community who later became the President of Amoy University, where Lu Xun had taught before his first visit to Hong Kong. The third link is the skilful colonial administrator Sir Cecil Clementi, who came to British Malaya in February 1930 to become Governor after being the Governor of Hong Kong. We can observe a network of Chinese critical/resistant and collaborative nationalism from these links.
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Mohamad Rohana, Noor Aziera, Abdul Qayuum Abdul Razak, Nuruul Hidayah Mansor, Mohamad Shafiei Ayub, and Ahmad Faiz Ahmad Ubaidah. "Perpaduan Etnik di Malaysia Menurut Ideologi Pendidikan ZA’BA." Sains Insani 2, no. 2 (September 2, 2017): 106–16. http://dx.doi.org/10.33102/sainsinsani.vol2no2.43.
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This article examines the racial unity in Malaysia based on ZA’BA’s educational ideology. The objective of this study aims at revealing the living conditions of the ethnic communities in Malaya around the 19th century. It also analyzes the ideological thinking ZA’BA education based on ethnic-based economic activities. In addition, the study will also assess the development of education towards ethnic unity and development of the country without discrimination against any ethnic. This study used the method of a literature review by means of document analysis. The study found that the economic gap can occur as a result of neglecting education. Education is a pillar of civilization that ensures the country's development through ethnic unity. ZA’BA observations are on the implementation of the ethnic-based economy is a problem and the leading cause of unity. It served as an aid towards the Malay community in a changing way of life, then to the basis of ethnic unity and development of the Malaysia today.
Keywords: Ethnic diversity; economic; education; unity
ABSTRAK: Artikel ini bertujuan mengkaji perpaduan kaum di Malaysia berdasarkan ideologi pendidikan ZA’BA. Objektif kajian adalah untuk mengkaji keadaan hidup masyarakat pelbagai etnik di Tanah Melayu sekitar abad ke-19M. Selain itu, ia turut bertujuan menganalisis ideologi pemikiran pendidikan ZA’BA berdasarkan kegiatan ekonomi berasaskan etnik. Di samping itu, kajian juga menilai perkembangan pendidikan ke arah perpaduan etnik dan pembangunan negara tanpa diskriminasi terhadap mana-mana etnik. Metodologi kajian yang digunakan ialah kajian kepustakaan menerusi kaedah analisis dokumen. Kajian menunjukkan bahawa jurang ekonomi boleh berlaku kesan daripada pengabaian terhadap aspek pendidikan. Pendidikan merupakan tunggak ketamadunan yang menjamin pembangunan negara melalui perpaduan etnik. Pemerhatian ZA’BA terhadap pelaksanaan ekonomi berasaskan etnik merupakan masalah dan punca utama kepada perpaduan kaum. Ia sekaligus menjadi membantu ke arah masyarakat Melayu dalam mengubah cara hidup, seterusnya menjadi asas kepada perpaduan etnik dan pembangunan negara Malaysia hari ini.
Kata kunci: Kepelbagaian etnik, ekonomi, pendidikan, perpaduan
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Zaini, Mohd Syafiq, Mohd Sohaimi Esa, Saifulazry Mokhtar, and Sharifah Darmia Sharif Adam. "DEVELOPMENT OF EUROPEAN MUSEUM INSTITUTIONS IN AFFECTING THE EXISTENCE OF MUSEUMS IN MALAYSIA." Journal of Tourism, Hospitality and Environment Management 7, no. 29 (September 29, 2022): 260–80. http://dx.doi.org/10.35631/jthem.729018.
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Museums play an important role in preserving and conserving all artifacts related to the past history as well as the heritage and culture of a society's civilization. Malaysia as a country that consists of various races and rich in various heritages and cultures, the museum institution plays an important role in preserving the heritage of knowledge for future generations. Museum institutions have undergone changes over time in producing an excellent management in preserving knowledge of past history. The development of museums at the European level is seen to have influenced the entry of the ideology of the field of museums in Malaysia. This study uses a qualitative method by analyzing the research data on the history of the development of museums in the world until it was brought in by the British colonial to Malaysia before independence. The focus of the study focuses on how and what is the influence brought by the west in museum institutions in Malaysia. The results show that, the Renaissance philosophy practiced by Europeans around the 14th century, has urged them to sail out to the ocean and explore other regions. This indirectly led to colonization of non-European territories. In the British colonial context, their arrival to colonize Malaya was not empty handed, but brought in colonial knowledge which later became the basis for the establishment of museum institutions in Malaysia. However, the interpretation of artifacts, history, heritage and culture that is euro-centric, led to the implementation of the decolonization of museums after independence. This is so that a local history can be interpreted correctly through the point of view and knowledge of the local community.
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Abdullah, Azli, Julaihi Wahid, Kadhim Fathel Khalil, and Bouzid Boudiaf. "Towards the Future of the Malay Community in Kelantan." Environment-Behaviour Proceedings Journal 7, no. 19 (March 31, 2022): 45–52. http://dx.doi.org/10.21834/ebpj.v7i19.3203.
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The Malay settlement at Kota Bharu is at the brink of disappearance. This paper employed mixed method indulging into the subject of the study. The finding illustrates the withering of Malay community along with the cultural transformation generated by development. The extent of this paper also reveals the life, essence, hopes and aspirations of the Malays in the process of urbanization. It is posited that the process of urbanization also tested the survival of the Malays, and one day the existence of the Malays may be the object of "museumification" in their own country. Keywords: Kota Bharu; Malay settlement; Malay identity; urbanization eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7i19.3203
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Zain, Zairin, Muhammad Alif Khairil Akbar, and Meidycharlos Amos Ondion Situmeang. "Adat, Istiadat dan Budaya Melayu Kalimantan Dalam Perspektif Arsitektur." Review of Urbanism and Architectural Studies 19, no. 2 (December 1, 2021): 145–55. http://dx.doi.org/10.21776/ub.ruas.2021.019.02.13.
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Malays are one of several local ethnicities who inhabit the island of Kalimantan. Malay architecture can be linked to elements of customs, culture, and tradition that develop within the growth of ethnicity toward community development. Furthermore, many reports found that the characteristics of the environment and the settlements' location make a difference in the Malay house's traditional architecture on the island of Kalimantan. The study identifies some differentiation by the effects of cultural factors in each area of traditional architecture, affecting the architectural elements. The influences to Malay architecture are found differences by each region's customs, culture, and tradition. The Malays' customs, culture, and tradition greatly influence Malays houses' architecture because the culture is robust. This influence has made the customs, culture, and tradition become an obligation embedded in every Malay society. The embedded influences to the traditional Malay houses are found in the orientation of the openings, spatial arrangement, structure, and construction. The factor of being a Malay makes people attaching a unique meaning to the architecture of a traditional Malay house. The meanings follow the belief in environmental conditions and simplicity in Islamic teachings in traditional houses.
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Sidyawati, Lisa, Joni Agung Sudarmanto, Abdul Rahman Prasetyo, and Encik Muhammad Hawari Bin Berahim. "NUSANTARA MASK HERITAGE MALAYSIA: INFOGRAPHIC APPLICATION DEVELOPMENT OF MASKS OF MALAYSIAN INDIGENOUS TRIBES AT THE MUSEUM OF ASIAN ART MALAYSIA BASED ON AUGMENTED REALITY AS MEDIA OF TOURISM EDUCATION." Jurnal IPTA 7, no. 2 (December 30, 2019): 163. http://dx.doi.org/10.24843/ipta.2019.v07.i02.p07.
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The museum is a fun learning tool for the community. The Museum of Asian Art is one of the museums in Malaysia which was founded by Malaya University. The museum has three showroom floors and represents three civilizations; India, China and Islam. Every day the museum is very crowded by tourists to find information about artifact objects. Lots of artifacts stored in this museum include textiles, musical instruments, ceramics, masks, paintings, weapons and others. The museum itself is the right place to store and preserve ancient objects so they can still be seen and used as a source of learning and cultural preservation for the nation's next generation. This research takes the artifacts that are masks because the results of observations made by researchers, information about masks at the Museum of Asian Art Malaysia is very minimal compared to other artifacts, there are only name tags but there is no deeper information about the mask. So that it still cannot be used as a learning medium to the maximum. From this problem, researchers developed Nusantara Mask Heritage Malaysia (NUSMARI MALAYSIA) products based on Augmented Reality. The research method used is the development model into 4 steps: (1). Research and Information Collecting, (2). Planning, (3). Develop Preliminary Form Of Product, (4). Final Product Revision. The result of this development is a learning media application that can help tourists of all ages to more easily learn the mask of the Orang Asli Malaysia in the museum.
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Victoria, Ong Argo, and Fadly Ameer. "SYSTEMS AND POLITICAL DEVELOPMENT IN MALAYSIA." International Journal of Law Reconstruction 2, no. 2 (September 9, 2018): 122. http://dx.doi.org/10.26532/ijlr.v2i2.3306.
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Malaysia is a country in Southeast Asia with an area of 329 758 km2 and a population in 2007 amounted to 27.17 million. Of the total population in 2007, 60% are ethnic Malay “Bumiputera”, 26% ethnic Chinese, 8% Indians, 5% other ethnic Bumiputera, and 1% other ethnic groups such as Arabic, Sinhalese, Eurasian and Europe.[1] Under the constitution, Malays are Malaysian citizens who practice a traditional Malay, Melayu Language, and Muslim. Approximately 25% of the Malaysian population is Chinese, and 7% is made up of India. Almost 85% of the races Indians in Malaysia are Tamil community. More than half the population of Sarawak and Sabah 66% of the population consists of non-Malay indigenous people. The entry of another race to some extent reduce the percentage of indigenous population in the two states. In addition, Malaysia also has a population that comes out of Europe and the Middle East. Malaysia's population density is not distributed evenly, with 17 million of the 25 million people living in Peninsula Malaysia.
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Dorloh, Sulaiman, and Kamarussalam Bin Yusuf. "Wasatiyyah and Islamic Values in Reinforcing Malay Muslim Ethnic Relations: A Case Study of Thai Wasatiyyah Institute for Peace and Development in Thailand." International Journal of Nusantara Islam 3, no. 2 (June 28, 2015): 61–68. http://dx.doi.org/10.15575/ijni.v3i2.1413.
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The Wasatiyyah or moderation Institute for Peace and Development was initiated by the current Chularajmontri, Aziz Pithakkompon on 21th August 2014, with the aims of fostering harmony among the diverse ethnics in the country and providing a counter-balance to extremism and extremist as it is taking place in various parts of the world and promoting moderation and peace among Muslims in Thai society. The concept of wasatiyyah or moderation is appropriate to be highlighted and practiced in Thai society to curb extremist activities in all matters. Even though some negative perceptions were voiced by a few parties, but the actual intentions could result in a decline of racial strains, as being moderate has been the practice of the Malay community and its leaders for ages. In fact, this approach has contributed to the success of the Malay community in the Deep South in securing the Malay indentity from their Buddhist neighburs in the country, without having to resort to spilling a lot of blood. Based on previous research, it was observed that the concept of wasatiyyah had a great influence on the Malays, as it had a strong link with the Islamic values that have been embedded in the Malay community. The Islamic values are the main elements that shape the Malays’ conduct, and it is the results of interaction with social norms, for it has bred certain social values that include compromise, modesty, respect and cooperation as transpired when Malays interact among themselves or with other communities. The main goal for the institution to maintain peace and harmony in the society. Based on textual analysis, the study determines that the concept of wasatiyyah concept or moderation is part of the social values borne out of the Malays’ values based on Islamic teachings. Hence, the question is, to what extent does the wasatiyyah concept implemented in the institute. In order to answer the question above, this study has set two main objectives. First, to identify the wasatiyyah concept in Islamic law; and second, to analyse its implementation in the institude. The qualitative study in the form of exploratory and descriptive approach used the content analysis method. The content analysis method was used to identify and analyse the wasatiyyah concept in Islamic law and also to analyse the implementation of the wasatiyyah concept in the institute.
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Victoria, O. Argo, and Fadly Ameer. "Systems and Political Development in Malaysia." Jurnal Akta 5, no. 3 (September 15, 2018): 661. http://dx.doi.org/10.30659/akta.v5i3.3271.
Full textAbstract:
Malaysia is a country in Southeast Asia with an area of 329 758 km2 and a population in 2007 amounted to 27.17 million. Of the total population in 2007, 60% are ethnic Malay “Bumiputera”, 26% ethnic Chinese, 8% Indians, 5% other ethnic Bumiputera, and 1% other ethnic groups such as Arabic, Sinhalese, Eurasian and Europe.[1] Under the constitution, Malays are Malaysian citizens who practice a traditional Malay, Melayu Language, and Muslim. Approximately 25% of the Malaysian population is Chinese, and 7% is made up of India. Almost 85% of the races Indians in Malaysia are Tamil community. More than half the population of Sarawak and Sabah 66% of the population consists of non-Malay indigenous people. The entry of another race to some extent reduce the percentage of indigenous population in the two states. In addition, Malaysia also has a population that comes out of Europe and the Middle East. Malaysia's population density is not distributed evenly, with 17 million of the 25 million people living in Peninsula Malaysia.Keywords: Malaysia; Politic; Constitutional.[1] Barbara Watson Andaya and Leonard Andaya, 1983, History of Malaysia, Petaling Jaya: Macmillan Publishers, p. 6-7
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 3 (2002): 535–92. http://dx.doi.org/10.1163/22134379-90003776.
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-Martin Baier, Han Knapen, Forests of fortune?; The environmental history of Southeast Borneo, 1600-1880. Leiden: The KITLV Press, 2001, xiv + 487 pp. [Verhandelingen 189] -Jean-Pascal Bassino, Per Ronnas ,Entrepreneurship in Vietnam; Transformations and dynamics. Copenhagen: Nordic Institute of Asian Studies (NIAS) and Singapore: Institute of Southeast Asian Studies, 2001, xii + 354 pp., Bhargavi Ramamurty (eds) -Adriaan Bedner, Renske Biezeveld, Between individualism and mutual help; Social security and natural resources in a Minangkabau village. Delft: Eburon, 2001, xi + 307 pp. -Linda Rae Bennett, Alison Murray, Pink fits; Sex, subcultures and discourses in the Asia-Pacific. Clayton, Victoria: Monash Asia Institute, 2001, xii + 198 pp. [Monash Papers on Southeast Asia 53.] -Peter Boomgaard, Laurence Monnais-Rousselot, Médecine et colonisation; L'aventure indochinoise 1860-1939. Paris: CNRS Editions, 1999, 489 pp. -Ian Coxhead, Yujiro Hayami ,A rice village saga; Three decades of Green revolution in the Philippines. Houndmills, Basingstoke: MacMillan, 2000, xviii + 274 pp., Masao Kikuchi (eds) -Robert Cribb, Frans Hüsken ,Violence and vengeance; Discontent and conflict in New Order Indonesia. Saarbrücken: Verlag für Entwicklungspolitik, 2002, 163 pp. [Nijmegen Studies in Development and Cultural Change 37.], Huub de Jonge (eds) -Frank Dhont, Michael Leifer, Asian nationalism. London: Routledge, 2000, x + 210 pp. -David van Duuren, Joseph Fischer ,The folk art of Bali; The narrative tradition. Kuala Lumpur: Oxford University Press, 1998, xx + 116 pp., Thomas Cooper (eds) -Cassandra Green, David J. Stuart-Fox, Pura Besakih; Temple, religion and society in Bali. Leiden: KITLV Press, xvii + 470 pp. [Verhandelingen 193.] -Hans Hägerdal, Vladimir I. Braginsky ,Images of Nusantara in Russian literature. Leiden: KITLV Press, 1999, xxvi + 516 pp., Elena M. Diakonova (eds) -Hans Hägerdal, David Chandler, A history of Cambodia (third edition). Boulder, Colorado: Westview, 2000, xvi + 296 pp. -Robert W. Hefner, Leo Howe, Hinduism and hierarchy in Bali. Oxford: James Currey, Santa Fe: School of American Research Press, 2001, xviii + 228 pp. -Russell Jones, Margaret Shennan, Out in the midday sun; The British in Malaya, 1880-1960. London: John Murray, 2000, xviii + 426 pp. -Russell Jones, T.N. Harper, The end of empire and the making of Malaya. Cambridge: Cambridge University Press, 1999, xviii + 417 pp. -Sirtjo Koolhof, Christian Pelras, The Bugis. Oxford: Blackwell, 1996, xvii + 386 pp. [The People of South-East Asia and the Pacific.] -Tania Li, Lily Zubaidah Rahim, The Singapore dilemma; The political and educational marginality of the Malay community. Kuala Lumpur: Oxford University Press, 1998, xviii + 302 pp. -Yasser Mattar, Vincent J.H. Houben ,Coolie labour in colonial Indonesia; A study of labour relations in the Outer Islands, c. 1900-1940. Wiesbaden: Harrassowitz, 1999, xvi + 268 pp., J. Thomas Lindblad et al. (eds) -Yasser Mattar, Zawawi Ibrahim, The Malay labourer; By the window of capitalism. Singapore: Institute of Southeast Asian Studies, 1998, xvi + 348 PP. -Kees Mesman Schultz, Leo J.T. van der Kamp, C.L.M. Penders, The West Guinea debacle; Dutch decolonisation and Indonesia 1945-1962. Leiden: KITLV Press, 2002, viii + 490 pp. -S. Morshidi, Beng-Lan Goh, Modern dreams; An inquiry into power, cultural production, and the cityscape in contemporary urban Penang, Malaysia. Ithaca, New York: Cornell University Southeast Asia Program, 2002, 224 pp. [Studies on Southeast Asia 31.] -Richard Scaglion, Gert-Jan Bartstra, Bird's Head approaches; Irian Jaya studies - a programme for interdisciplinary research. Rotterdam: Balkema, 1998, ix + 275 pp. [Modern Quarternary Research in Southeast Asia 15.] -Simon C. Smith, R.S. Milne ,Malaysian politics under Mahathir. London: Routledge, 1999, xix + 225 pp., Diane K. Mauzy (eds) -Reed L. Wadley, Christine Helliwell, 'Never stand alone'; A study of Borneo sociality. Phillips, Maine: Borneo Research Council, 2001, xiv + 279 pp. [BRC Monograph Series 5.] -Nicholas J. White, Francis Loh Kok Wah ,Democracy in Malaysia; Discourses and practices. Richmond, Surrey: Curzon Press, 2002, xiii + 274 pp. [Nordic Institute of Asian Studies Democracy in Asia Series 5.], Khoo Boo Teik (eds)
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Yurni, Ahmad Noor Sulastry. "The Question of the Future of Indian Muslims in Malaysia: The Post-Mahathir Legacy Era." African and Asian Studies 11, no. 1-2 (2012): 219–46. http://dx.doi.org/10.1163/156921012x629385.
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Abstract Abstract The Malays, Chinese and Indian community in Malaysia have been homogenized since British colonialism. The existence of Indian Muslims’ identity caused a new paradigm shift in Malaysia involving the racial discussion. This paper traces the difference in Indian Muslims’ identities from Indian and the Hindus. I argued that Indian Muslims share Islam as their religion and faith, while maintaining a Malay way of life and custom in their daily practices. In Malaysia, the Indian Muslim community struggled to place their future in terms of social, economic allocation and political justification among the other communities. However, the strength of ethnic politics clearly charted out their involvement in the political base and moved them to fight for their cause and rights. Hence, today’s Indian Muslim community has caused an Islamic resurgence, which has brought a new Indian dimension as a whole.
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Hussain, Mohd Amirul, Mohd Yazid Mohd Yunos, Nor Atiah Ismail, Nor Fazamimah Mohd Ariffin, and Sumarni Ismail. "A Review of the Elements of Nature and the Malay Cultural Landscape through Malay Literature." Sustainability 12, no. 6 (March 11, 2020): 2154. http://dx.doi.org/10.3390/su12062154.
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Research on the Malay cultural landscape in the Malay Archipelago is based on several factors, which include function, tradition, and the Malay culture. These factors are widely found in Malay literature, which plays a significant role in designing the landscape of Malay culture. Malay literature includes Old Malay manuscripts, Hikayat Melayu (Malay folktales), and Malay poetry, all of which are based on the beliefs, mindsets, and culture of the Malay community. These are demonstrated in a tangible or intangible manner through the environment of the traditional Malay lifestyle, inherent in Malay life values and in the symbolism of places. This review employed a document analysis to identify the elements and components of the Malay cultural landscape and its metaphorical aspects, as reflected in the aforementioned four types of Malay literature. Moreover, this review obtained information on the elements of the Malay cultural landscape that determine and explain the nature, function, and similarity of these aspects through symbolism in the landscape and culture of the Malays in Malaysia. Indirectly, this review proved the long existence of a systematic Malay cultural landscape throughout the Malay Archipelago that remains essential for future cultural sustainability. Finally, elements of the Malay landscape were identified, which could be applied as guidelines for designers in outlining a Malay cultural landscape.
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Said-Sirhan, Yurni. "Linguistic insecurity and reproduction of the Malay community’s peripherality in Singapore." Journal of Asian Pacific Communication 24, no. 2 (December 22, 2014): 221–40. http://dx.doi.org/10.1075/japc.24.2.04sai.
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Singapore’s thriving globalized economy, founded on the ideology of meritocracy and conservative aversion to welfare provision, privileges industriousness, talent and competence, which works to justify the socioeconomic peripherality of a segment of the Malay community. These Malays are encouraged to acquire entrepreneurial skills through programmes run by privatized self-help organizations to attain social mobility. But privileging of Standard English as a necessary linguistic and cultural resource in such programmes results in linguistic insecurity, and the programme participants’ attempt to use English backfires due to their limited competence in the language. The analysis in this paper focuses on the anxieties involved in the positioning strategies that Malay participants employed in interviews and interactions during a micro-business training programme. Participants’ discursive strategies of adequation and distinction (Bucholtz and Hall, 2005) show how their linguistic insecurity about English reflects the tension between the prevailing negative branding of Malays as underachievers and their resistance towards it.
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Yusoff, Nasir. "Cultural heritage, Emotion, Acculturation, Ethnic minority, Valence." Journal of Ethnic and Cultural Studies 6, no. 3 (December 18, 2019): 53. http://dx.doi.org/10.29333/ejecs/259.
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It is believed that the historical background of the Chinese community in Malaysia has significant impact on their emotional dimension towards the Malay cultural heritage, which is the heritage of the major ethnic group in Malaysia. This study aimed to examine the emotional expression of the Chinese ethnic towards Malay cultural heritage images in comparison to the Malay ethnic. Three different type of Malay cultural heritage images (Malay traditional food - ketupat, Malay traditional dresses – baju melayu/baju kurung and Malay traditional game – wau bulan) were presented to the Chinese (N=80) and the Malay (N=116) participants, recruited from the undergraduate population of a local institution. Participants self-rated their emotional feedback using a non-verbal pictorial measure (Self-Assessment Manikin) which measured the range of emotional response (valence domain), ranging from one (low valence) to nine (high valence). The Chinese indicated similar level of emotion expression as the Malays in response towards the images of Malay cultural heritage. Both Chinese and Malay showed higher self-rated emotional expression for traditional food image (i.e. ketupat) than non-food images (i.e. Malay dresses and wau bulan). Implication of this study points to the effect of acculturation on the emotional development of the ethnic minority and the emotional property of the food image in constructing the emotion.
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Ganesan, N. "MALAYSIA IN 2003: Leadership Transition with a Tall Shadow." Asian Survey 44, no. 1 (January 2004): 70–77. http://dx.doi.org/10.1525/as.2004.44.1.70.
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Abstract Abdullah Badawi's replacement of Mahathir Mohamad as prime minister leaves him with many challenges. These include the anointing of a deputy, healing rifts within the United Malays National Organization and the Malay community, and preparing for a general election by 2004. While Malaysia has posted positive economic growth, there is some concern over regular deficit spending. With the country at the head of the Non-Aligned Movement and the Organization of Islamic Conference, Malaysia saw some turbulence in its relations with the United States and Australia.
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Md Ariffin, Mohd Farhan, Khadher Ahmad, Muhammad Ikhlas Rosele, and Mohamad Zaim Isamail. "[Islamic Alternative Medical Center in Malaysia: Nurse Perception of Jin Application in Treatment] Pusat Perubatan Alternatif Islam di Malaysia: Persepsi Perawat Terhadap Aplikasi Jin dalam Rawatan." Jurnal Islam dan Masyarakat Kontemporari 9 (February 10, 2015): 43–63. http://dx.doi.org/10.37231/jimk.2015.9.0.83.
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In the current development, it is found that the growth of alternative treatment centers based on "Islamic treatment" is growing in line with the development of mainstream technology. The question is, what is the reality and significance of Islamic treatment institutions in Malaysia despite its rapid growth? Therefore, this article tries to reveal the reality and scenario of the development of Islamic treatment centers in Malaysia for the consideration of all parties. Islamic treatment centers in Malaysia do have the potential to be developed and even able to transcend national borders. This can be proven when the demand for treatment services based on "tibb nabawi" is getting more attention. However, after the growth of the Islamic treatment center, there were also heard complaints, ridicule and cynical tone towards the Islamic treatment center, either from patients or nurses of the same age. Many claim that certain treatment centers still practice the genie element in treatment. Not to be outdone, many patients and even Islamic medical practitioners themselves claim that there are still elements of the use of jinn in Islamic treatment. So, what is the view of the founders of Islamic medical institutions in Malaysia regarding the use of jinn in treatment? Through a study at seventy (70) Islamic treatment centers in Malaysia through a project under the University of Malaya research grant in December 2012 to June 2013 numbered UMRG 419-12 HNE Al-Quran & Al-Sunnah Alternative Treatment Center: A Malaysian study, researchers have conclude various useful inputs starting with the background of the nurse or founder as well as the background of the Islamic treatment institution in Malaysia itself. The views of the founders of the Islamic treatment center on the use of jinn are also included in order to be a medium of knowledge of members of the community as a whole to be used as a guide in assessing the credibility and integrity of Islamic treatment centers in Malaysia.
Dalam perkembangan semasa kini, didapati pertumbuhan pusat rawatan alternatif berteraskan “rawatan Islam” semakin berkembang sejajar dengan perkembangan teknologi arus perdana. Persoalannya, apakah realiti dan signifikan institusi rawatan Islam di Malaysia di sebalik pertumbuhannya yang pesat? Justeru, artikel ini cuba mendedahkan tentang realiti dan senario perkembangan pusat rawatan Islam di Malaysia untuk renungan semua pihak. Pusat rawatan Islam di Malaysia sememangnya memiliki potensi untuk dikembangkan bahkan mampu melangkaui sempadan negara. Hal ini boleh dibuktikan apabila permintaan terhadap khidmat rawatan berasaskan “tibb nabawi” kian mendapat perhatian. Namun, setelah berkembangnya pusat rawatan Islam, terdengar pula di telinga rungutan, cemuhan dan nada sinis terhadap pusat rawatan Islam, sama ada dari pesakit atau perawat seangkatan. Banyak pihak yang mendakwa pusat rawatan tertentu masih mengamalkan unsur jin dalam rawatan. Tidak kalah juga ramai pesakit bahkan pengamal perubatan Islam sendiri yang mendakwa masih terdapat unsur-unsur penggunaan jin dalam rawatan Islam. Jadi, apakah pandangan para pengasas institusi rawatan Islam di Malaysia berkaitan penggunaan jin dalam rawatan? Melalui kajian di tujuh puluh (70) pusat rawatan Islam di Malaysia melalui projek di bawah geran penyelidikan Universiti Malaya pada Disember 2012 hingga Jun 2013 bernombor UMRG 419-12 HNE Pusat Rawatan Alternatif Berteraskan Al-Quran & Al-Sunnah: Kajian Malaysia, pengkaji telah menyimpulkan pelbagai input berguna bermula dengan latar belakang perawat atau pengasas serta latar belakang institusi rawatan Islam di Malaysia itu sendiri. Pandangan pengasas pusat rawatan Islam tentang penggunaan jin turut dimuatkan agar dapat menjadi medium ilmu pengetahuan anggota masyarakat seluruhnya untuk dijadikan panduan dalam menilai kredibiliti dan integriti pusat rawatan Islam di Malaysia.
Kata Kunci: Latar Belakang, Pengasas, Pusat Rawatan Islam, Pandangan, Jin.
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Ahmad, Khadher Ahmad, Mohd Yakub @. Zulkifli Mohd Yusoff, Monika @. Munirah Abd Razzak, Mohd Asmadi Yakob, Khalijah Awang, Rozana Othman, and Mohd Farhan Md Ariffin. "[Bibliometric Studies on Research Publication Materials: Towards The Latest Research in Islamic Studies] Kajian Bibliometrik Terhadap Bahan Penerbitan Penyelidikan Berkaitan Delima: Ke Arah Penyelidikan Terkini Dalam Bidang Pengajian Islam." Jurnal Islam dan Masyarakat Kontemporari 13 (July 1, 2016): 1–26. http://dx.doi.org/10.37231/jimk.2016.13.2.160.
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Pomegranates are an antioxidant-rich superfood with alternative and natural medicine resources for the natural health community. From the perspective of ancient medical practice, pomegranate is in a highest ranking of healthy fruits because of its diverse beneficial in curing diseases. Trend research publications pomegranates were studied. The study focused on content analysis, especially in the field of primary research on pomegranate. Referring to the results of 'literature review' on pomegranate, researchers found that the majority of previous research on pomegranate dominated by journal articles by 85.5 percent. Research on the method of analysis conducted in the previous studies found that most studies on pomegranate done on a scientific analysis (laboratory studies). Studies on aspects of science has been divided into six areas. Focus areas include scientific discussion of pomegranate is pharmaceutical, Food Science, Botany, Bio-Medical, Bio-Chemistry and Microbiology. Only one field of study that focuses on the analysis of Islamic view focusing on Islamic Education. Additional fields of Environmental Education (Flora) are also included by researchers to collect data and find a results on plants that contain pomegranate. Thus, the efforts of researchers from Universiti Malaya through grants TRGS (TR001A-2014) entitled 'Safe and Health Uses of Fruits and Herbs Mentioned in Al-Quran and Ahadith: An Analysis of ethnomedicinal Importance in Islamic Products in Malaysia' are very significant in the development of science. Advanced new study of henna is expected to produce benefits to Malaysia as a whole.
Keyword: Pomegranate; Research trend; Recommandations, New Research Studies, Malaysian Product
Delima (pomegranate) merupakan bahan perubatan semula jadi yang amat bernilai. Dalam amalan perubatan kuno (ancient healing benefits), delima berada pada senarai teratas disebabkan manfaat kegunaannya yang versatile. Trend penerbitan penyelidikan berkenaan delima telah dikaji. Kajian ditumpukan kepada analisis kandungan terutamanya dalam bidang penyelidikan utama berhubung delima. Merujuk hasil tinjauan literatur, pengkaji mendapati majoriti penyelidikan lepas mengenai delima di dominasi oleh artikel jurnal sebanyak 85.5%. Melihatkan metode analisis yang pernah dilakukan, penyelidikan lepas berkenaan delima kebanyakannya berkisar tentang analisis saintifik (kajian makmal). Bagi kajian sains sahaja, telah terbahagi kepada enam bidang kajian. Fokus aspek perbincangan saintifik terhadap delima meliputi bidang farmasi, sains pemakanan (food science), sains botani, bio-perubatan, bio-kimia dan mikrobiologi. Hanya satu bidang yang memfokuskan analisis berasaskan pengajian Islam (Islamic Studies). Tambahan bidang pendidikan alam sekitar (flora) turut dimuatkan pengkaji bagi mengumpulkan hasil kajian yang bersifat data umum tentang tumbuhan termasuk delima. Justeru, usaha terkini para penyelidik dari Universiti Malaya melalui geran TRGS (TR001A-2014A) bertajuk ‘Safe and Health Uses of Fruits and Herbs Mentioned in Al-Quran and Ahadith: An Analysis of Ethnomedicinal Importance in Islamic Products in Malaysia’ amat signifikan dalam perkembangan ilmu. Lanjutan kajian baru terhadap delima diharapkan menghasilkan sesuatu bagi manfaat Malaysia seluruhnya.
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Ab. Aziz, Arba’iyah. "Konsep Mimesis Dalam Seni Melayu." INTERNATIONAL JOURNAL OF ART AND DESIGN 5, no. 2 (October 7, 2021): 45–58. http://dx.doi.org/10.24191/ijad.v5i2.5.
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The Malays have long utilized natural resources to meet their daily basic needs. Natural resources serve as the basis not only in nutrition, medicine, and equipment but also the basis of inspiration in Malay art. It begins with careful observation and reasoning and then the natural resources are utilized wisely by the Malays. Since most of them live in villages, life is well integrated with the rural environment such as plants, and other various natural elements. With the concept of hometown, they make nature to fulfill their economic and social functions and, also to fill the gap between ethical and aesthetical values, for cultural development. This paper discusses the concept of mimesis or imitation by Malay artisans in the production of art and design motifs. The objective of this study was to document the concept of mimesis in the production of Malay art. There are many art and design motifs that are sourced from nature. It is based on the process of imitation is found in songket weaving motifs, weaving, batik, wood carving, telepuk and others. The research of this study is based on observation methods and interviews with individuals and cultural expert figures. It is hoped that every Malay art will continue to be appreciated and understood as a rich artistic heritage with its values and philosophy that support the community and the culture. The essence of such methodology or procedure is to highlight nature as the source of aspiration and inspiration of art treasures that will ensure the greatness of the Malay art universally.
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Zakaria, Ahmad Zamil, Ismail Hafiz Salleh, and Mohd Sabrizaa Abd Rashid. "Malay Garden as Tourism Product in Malaysia." Asian Journal of Environment-Behaviour Studies 3, no. 10 (August 24, 2018): 89–98. http://dx.doi.org/10.21834/aje-bs.v3i10.316.
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This study introduces the concept of Malay garden design in the eyes of tourists, particularly from the inside and outside the country. The objectives are to explain the relationship between cultural tourism and cultural landscape and how to produce the concept of landscape design as a new tourism product to become tourist attractions in Malaysia by using the old Malay manuscripts and an observation to the old houses of the Malay community in Peninsular Malaysia. Finally, researchers are ready to offer ideas to the planning and development of new tourism products based on local culture especially the Malays culture.
Keywords: Malay Gardens; Malay Landscape; Cultural Tourism; Tourism Products.
eISSN 2514-751X © 2018. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.
DOI: https://doi.org/10.21834/aje-bs.v3i10.316
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Ritawati, Raden Ayu. "ETOS KERJA DALAM EKONOMI GLOBAL (KASUS MASYARAKAT MUSLIM MELAYU PALEMBANG)." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 18, no. 1 (July 17, 2018): 73–86. http://dx.doi.org/10.19109/nurani.v18i1.1889.
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The purpose of this research is to know the influence of Malay and Islam in shaping the social character of Palembang Malay workers in global economic development. The Islamic economic norms embedded and rooted in the local social identity of the local Malays are the key determinants of evaluative aspects of a judging nature.
This research departs from the reason as Ushul Fiqih's written adage says "Al-Muhafazhatu'alal 'qadimis salih wal-akhdzu bil jadidil ashlah" which means "Maintaining a good old value and seeking new value better.” Field research with the participation of observations and in-depth interviews uses a qualitative approach. Respondents in this study are Palembang original Malay Muslim community, spread over 14 districts using random sampling technique. While the method of data analysis is cyclical of three stages: data collection, data display and data verification. The results of this study prove that excessive material competition in the global economy has resulted in an anomic Palembang Malay society. Achievements in the economic field, it turns out to have transformed Palembang Malay people into a generation that is uprooted from values, fragile from the spiritual aspect, give up easily and lose socio-economic footing. The relationship of Malayness and Islamism obscures the role and competitiveness of Palembang Malay Muslims themselves in the global economic arena.
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Astafieva, Ekaterina. "MUSLIM / MALAY COMMUNITY IN SINGAPORE." Russia and the moslem world, no. 3 (2020): 105–16. http://dx.doi.org/10.31249/rmw/2020.03.09.
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The article is dedicated to the Muslim / Malay community in Singapore. The author dwells to analyse of historical and socio-political aspects, which affected on its modern development, considered the activities of its main institutions and organizations, and concluded the prospects for the full integration of the Malay community into the construct of united Singapore nation.
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Abdul Aziz, Sohaimi. "The Secession of Singapore from Malaysia: a Historical Interpretation of the Novel Satu Bumi." Malay Literature 27, no. 1 (June 1, 2014): 53–71. http://dx.doi.org/10.37052/ml.27(1)no3.
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History has often become the inspiration for writers, as it has for Isa Kamari in the case of his novel Satu Bumi ( One Earth ) (1998). What were the historical sources for this author, and how were they employed in his fiction? What was the author’s aim in fictonalizing these historical sources? These are the questions that receive attention in this paper. Using a historical approach and textual analysis, the historical facts found in the novel Satu Bumi and the author’s aims behind fictionalizing them are examined in this study. The study finds that the novel Satu Bumi is based on the history of Malaysia and Singapore, and fictionalizes the historical events using elements of romance and drama. However, even in this romantic and dramatic setting, the historical elements used do not merely serve to record the history of Malaysia and Singapore but are also employed to predict the future of the Malay community in Singapore. It is an alarming state due to the island state’s physical development and a political situation that could be deemed racist, apart from the attitude of the Malay community itself. Keywords: history, historical fiction, Malays, Singapore, Malaysia
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Abdullah, Walid Jumblatt. "The Malay Community: Voting Trends and Issues." Round Table 105, no. 2 (February 26, 2016): 205–15. http://dx.doi.org/10.1080/00358533.2016.1154379.
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Et.al, Mohd NizamNasrifan. "The Development and Testing of Interactive Multimedia Learning Materials for Teaching and Learning of Tumbuk Kalang Music Ensemble in Formal Educational Institutions." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 973–86. http://dx.doi.org/10.17762/turcomat.v12i3.831.
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Tumbuk Kalang music Ensemble is a genre of traditional Malay music that has its own historical background and presentation patterns. This research was conducted due to the urge to understand the culture of music and singing heritage, particularly Tumbuk Kalang music Ensemble which has become the heritage for Malays in Negeri Sembilan. It is a form of culture studied by the Malay community of Negeri Sembilan from generation to generation informally or non-formally. It has started to be forgotten among various behavioral changes of the community which occur according to the development of times. Therefore, this research is a framework that examined the techniques and aesthetic aspects of Tumbuk Kalang music Ensemble and is structured with the knowledge of music education which resulted in developing interactive multimedia materials used in the teaching and learning in formal educational institutions. This research involved quantitative and qualitative methods using questionnaire and a semi-structured interview technique to collect data and thus presented through descriptive -analysis method. An interactive multimedia and learning material for Tumbuk Kalang Music ensemble has been developed and evaluated for its suitability to be used in formal educational institutions. The research findings through feedbacks from teachers', coaches and students revealed that these teaching and learning materials have confirmed a high level of applicability and suitability as teaching and learning materials for Tumbuk Kalang Music ensemble of Negeri Sembilan in formal educational institutions.
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Rajadurai, Joanne. "SPEAKING ENGLISH AND THE MALAY COMMUNITY." Indonesia and the Malay World 38, no. 111 (July 2010): 289–301. http://dx.doi.org/10.1080/13639811.2010.489371.
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Abdul Wahab, Norazla, Hammad Mohamad Dahalan, and Nur Zulfah Md Abd Salam. "MODUL LATIHAN PENASIHAT MAHKAMAH BAGI KANAK-KANAK DI MALAYSIA." Jurnal Pembangunan Sosial 25 (November 30, 2022): 141–68. http://dx.doi.org/10.32890/jps2022.25.7.
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Penubuhan Mahkamah bagi Kanak-kanak (MBKK) dalam sistem keadilan jenayah kanak-kanak bertujuan memberikan perlindunganundang-undang terhadap kanak-kanak. Mahkamah ini dianggotai oleh seorang Majistret dan dibantu oleh dua orang penasihat seperti yang diperuntukkan dalam seksyen 11(2) Akta Kanak-Kanak 2001 (AKK 2001). Penasihat MBKK berperanan menasihati Majistret dalam memberikan perintah kepada kanak-kanak yang berkonflik dengan undang-undang dan jika perlu menasihati ibu bapa atau penjaga kanak-kanak tersebut. Namun penasihat MBKK berdepan cabaran untuk menasihati mahkamah akibat kurang pendedahan kepada modul dan latihan berkaitan. Sekyen 11 AKK 2001 juga tidak memperuntukkan keperluan latihan bagi penasihat MBKK. Sehubungan itu, kajian ini bertujuan mengenal pasti modul dan latihan sedia ada berserta isu dan cabaran yang dihadapi oleh penasihat MBKK dan pihak-pihak terlibat berkaitan pelaksanaan modul dan latihan tersebut. Analisis dibuat terhadap jurnal akademik, dokumen perundangan dan modul berkaitan. Temu bual separa struktur turut dijalankan dengan Jabatan Kebajikan Masyarakat (JKM), Kementerian Pembangunan Wanita Keluarga dan Masyarakat (KPWKM) dan lima orang penasihat MBKK (mewakili kawasan bandar dan luar bandar) bagi mengenal pasti isu dan cabaran yang dihadapi oleh penasihat MBKK. Kajian mendapati modul latihan bagi penasihat MBKK telah dibangunkan pada tahun 2013 oleh JKM dan Fakulti Undang-undang (FUU), Universiti Malaya yang mencakupi aspek perundangan. Namun terdapat beberapa kekangan dalam pelaksanaan modul latihan tersebut. Kajian ini mencadangkan kerangka penambahbaikan kepada modul dan latihan penasihat MBKK bagi meningkatkan wibawa serta profesionalisme penasihat MBKK selain membantu mereka untuk berperanan secara efektif dalam sistem keadilan jenayah kanak-kanak di Malaysia. (Training Module for Children Court Advisors in Malaysia: An Improvement Proposal) ABSTRACTThe establishment of the Court for Children in the juvenile justice system aims to provide legal protection for the children. The courtcomprises a Magistrate and is assisted by two advisors as provided in section 11 (2) of the Child Act 2001. The role of the Children CourtAdvisor is to advise the Magistrate as well as the children who are in conflict with the law and if necessary to advise the parents or guardiansof the children. In many occasions, the Children Court Advisors have difficulties in advising the court. It is because of the lack of exposure tothe modules and trainings relating to that. Furthermore, section 11 of Child Act 2001 does not provide for training requirements for ChildrenCourt Advisor. Thus, this study aims to identify the existing modules and training as well as the issues and challenges faced by ChildrenCourt Advisor and the related parties in the implementation of such modules and training. An analysis is made on the academic journals, legal documents and related modules. Semi -structured interviews were also be conducted with the Social Welfare Department (JKM), Ministry of Women, Family and Community Development (KPWKM) and five Children Court Advisors that are representing the urban and rural areas. It is to identify the issues and challenges faced by Children Court Advisor as regards to the training modules. The study found that JKM and the Faculty of Law (FUU), University of Malaya have developed the training module for Children Court Advisor in 2013. However, there are some constraints in implementing such modules and trainings. This study proposes an improvement on the training modules of Children Court Advisor in order to increase the credibility and professionalism of the advisors as well as to help them to play an effective role in the juvenile justice system in Malaysia.
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Abdullah, Ilyas, Jamaie Hamil, and Sity Daud. "Budaya Politik Baru Pasca PRU KE-10: Analisis Terhadap Transformasi Budaya Politik Melayu Di Terengganu." Sains Insani 3, no. 1 (September 4, 2018): 67–74. http://dx.doi.org/10.33102/sainsinsani.vol3no1.26.
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This study is about the political culture of the Malays. It discusses the changes in the political culture of the Malays in Terengganu manifested after the occurrence of an event of dismissal of Deputy Prime Minister and Deputy President of UMNO who was Anwar Ibrahim on 2 September 1998. The dismissal has produced a wave of resistance in particular from Malays who disclosed this item for a period of time relatively long until and after the general elections of 1999. General Election 1999 has been highlighting a shift support from UMNO to opposition parties that is so obvious. UMNO suffered the worst performance in the election. This study is also done based on the occurrence of the pattern of voting uncertainty shown in four series of the last elections in Terengganu from 1999 until 2013. This is because the convergence of two Islam-Malay based parties namely UMNO and PAS are very intense. Based on election results post 10th General Election shows that the Terengganu State is no longer secure to any political party contesting the election. Each party is seen to have a chance of a balance to form Government in Terengganu. Findings show that development can act as catalyst for the formation of Malay political culture prior and post 10th General Election. In the post 10th General Election, the Malay communities are aware that development does not suggest that people live in comfort but justice should come together. Other than that, the Malay community in Terengganu do not only uphold the values of Islam, Malay and development but they also embrace other values that can keep pace with current political development. Thus, the need for other values such as justice in new politics is indispensable for political transformation.
Keywords: Transformation, Political Culture, Malay Political Culture, New Politics.
ABSTRAK: Kajian ini adalah satu kajian mengenai budaya politik Melayu. Ia membincangkan transformasi budaya politik masyarakat Melayu di Terengganu yang dimanifestasikan selepas terjadinya peristiwa pemecatan Anwar Ibrahim pada 2 September 1998. Pemecatan tersebut telah melahirkan satu gelombang penentangan masyarakat Melayu Terengganu terhadap UMNO-BN. Penentangan tersebut dapat dilihat menerusi anjakan sokongan masyarakat Melayu daripada UMNO-BN kepada parti oposisi yang lain dengan begitu jelas khususnya PAS. UMNO telah mengalami prestasi terburuknya dalam pilihan raya tersebut. Kajian ini juga dilakukan berdasarkan kepada berlakunya pola ketidaktentuan pengundian yang ditunjukkan dalam empat siri pilihan raya yang terakhir di Terengganu melibatkan PRU tahun 1999, 2004, 2008 dan PRU tahun 2013. Hal ini kerana pertembungan dua parti Melayu-Islam utama iaitu UMNO dan PAS sangat sengit. Keputusan pilihan raya pasca PRU-10 menunjukkan bahawa Terengganu bukan lagi menjadi negeri selamat buat mana-mana parti politik yang bertanding. Setiap parti dilihat mempunyai peluang yang seimbang untuk membentuk kerajaan di Terengganu. Hasil kajian menunjukan bahawa pembangunan merupakan faktor utama yang mempengaruhi pembentukan budaya politik Melayu di Terengganu sebelum dan selepas PRU ke-10. Namun begitu pasca PRU ke-10 masyarakat Melayu mula melihat bahawa pembangunan bukan lagi semata-mata mengecapi nikmat keselesaan malahan mesti turut disepadukan dengan prinsip keadilan. Pengundi berkecenderungan untuk bertindak dengan memberikan tindakbalas yang negatif kepada kerajaan sekiranya dasar atau pembangunan yang dibawa oleh kerajaan tidak memberikan hasil atau faedah ekonomi kepada pengundi dan sebaliknya. Selain itu juga masyarakat Melayu Terengganu juga tidak lagi hanya mementingkan nilai-nilai yang berkait dengan ketuanan Melayu, Islam dan pembangunan semata-mata malahan telah mengambil satu nilai yang baru selaras dengan perkembangan politik semasa. Keperluan terhadap nilai-nilai dalam politik baru seperti keadilan adalah releven dan diterima serta mempengaruhi transformasi budaya politik mereka.
Kata kunci: Transformasi, Budaya Politik, Budaya Politik Melayu, Budaya Politik Baru.
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Nasution, Ikhwanuddin, Asmyta Surbakti, and Vanesia Amelia Sebayang. "Development of art, culture, and literature attractions for millennial generations." International journal of linguistics, literature and culture 7, no. 6 (November 23, 2021): 517–24. http://dx.doi.org/10.21744/ijllc.v7n6.1982.
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This article discusses the great potential of Tengku Amir Hamzah Stabat Park in Langkat Regency, Indonesia. The potential of the park can be used as the development of a new tourism phenomena by creating a cultural tourism market. The Langkat Malay community is known to have a high culture, but the influence of globalization causes cultural degradation. The development of cultural tourism is going to used because it is related to extracting traditional values. The trend of tourists today is a new experience through an unknown cultural heritage. The method used is descriptive-qualitative. Data were obtained from in-depth interviews, observations, FGDs, books, and other official sources. This article used cultural tourism, sustainable tourism, and creative economic development theories. The results showed that Tengku Amir Hamzah Stabat Park could be developed as an artistic, cultural, and literary attraction. The Millennial Generation of Langkat Regency still has an interest in the cultural heritage of Langkat Malays, therefore it needs to be preserved as the unique values of the region and used as tourist attractions at the local level. Tengku Amir Hamzah's work should be understood from a new perspective. The Industrial Revolution 4.0 is closely related to the development of cultural tourism.
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Hassan, Nur ‘Adilah, Nor Zalina Harun, and Noordeyana Tambi. "The Empowerment of Social Capital in the Malay Traditional Settelement." Asian Journal of Environment-Behaviour Studies 4, no. 13 (April 7, 2019): 15–29. http://dx.doi.org/10.21834/aje-bs.v4i13.345.
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Good social capital development allows for discussions to explore what make a self-sustaining settlement by the locals. This kind of discussions includes the opportunity to speak out and to be part of a development process that involved in the local settlement. However, many issues have been identified towards making sustainable community developments a success, especially in settlement with a high heritage values. This paper seeks to devise solutions to issues identified with regard to development occurred in Kuala Terengganu. Knowledge of these issues may provide a useful guide for future social capital developments in a place with high heritage values.
Keywords: sustainability; social capital; local community, heritage, traditional settlement
eISSN 2514-751X © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/aje-bs.v4i13.345
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Zainal Badri, Khairul Nizam bin. "Development of Self-Potential in Pondok Education Curriculum." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 7, no. 1 (April 21, 2022): 1–13. http://dx.doi.org/10.30603/jiaj.v7i1.2518.
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The establishment of pondok studies in the Malay world is in line with the existence of Malay-Islamic kingdoms. Since then, the pondok school has become an educational platform for the Malay community. The uniqueness of pondok studies is that the education system stands according to the Malay-Islamic mold without neglecting the importance of the Arabic language in its curriculum. Thus, many study texts written in Jawi are produced to meet the demands and needs of the local community. In addition to imparting knowledge, the pondok school also plays a role in developing students' skills. This is where the motivation to conduct research, to find out the role and contribution played by the pondok school from the point of view of developing human potential. The methodology used is document analysis which refers to the writings related to the study of the pondok. Overall, the qualitative method was chosen because it is more relevant for the purposes of collection, screening, analysis and drawing conclusions on the data taken from the document. The study found that pondok study centers offer highly effective study and life routines for skills growth, although the facilities available at the pondok are unlikely to match the facilities provided at full boarding schools or universities.
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Ferawati, Erdianto, and Martojo. "Prosesi Perkawinan Menurut Hukum Adat Melayu Indragiri Hilir Riau sebagai Salah Satu Aset Budaya Indonesia." Journal of Education and Culture 3, no. 1 (January 3, 2023): 1–7. http://dx.doi.org/10.58707/jec.v3i1.297.
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The aim of the research is to explore the customary law of the Malay Indragiri Hilir Riau related to marriage customs, because so far the weakness of the Malay customary community is the absence of written documents related to the customs and culture of marriage of the Malay community, so that with the development and changing times, it is possible that the law Malay customs which have only been passed down orally and passed down from generation to generation will erode and disappear from the Malay world. To obtain the necessary data, the researcher used a qualitative descriptive research method with a field research approach. Then the technique for collecting data was carried out by observing the research location, conducting interviews with traditional leaders and religious leaders in the Malay community. The results of this study are that it is possible to inventory customary marriage laws of the Indragiri Hilir Riau community, these findings can be a reference material for the younger generation and people outside the Malay community to find out the local wisdom values of the Malay community related to marriage processions, so that these values will remain its sustainability is maintained as one of the uniqueness and assets of the Indonesian nation.
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Azmi, Ulul, Essy Syam, and Qori Islami Aris. "Pengenalan Pemakaian Tanjak Melayu Pada Mahasiswa Sastra Daerah Fakultas Ilmu Budaya." BIDIK: Jurnal Pengabdian kepada Masyarakat 1, no. 1 (October 2, 2020): 1–12. http://dx.doi.org/10.31849/bidik.v1i1.5062.
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This service aims to introduce the use of Malay tanjak to students and provide understanding and awareness about the need to know the use of Malay tanjak in daily life. Tanjak is a tradition and identity of the Malay community. Tanjak is one of the clothing accessories for men in Malay, the tanjak is used on the head as a symbol of Malay society. Tanjak has a symbol of authority among the Malay community, the higher and more complex the shape will show the higher social status of the owner. Tanjak is usually used by men when they want to go out, like a skull cap. Tanjak is commonly used by Malay people in all layers of social class, both in the form of royal support as aristocrats and lower classes of society. The development of life which is followed by the development of technology and the inclusion of foreign culture slowly shifts the existence of the use of Malay inclines. Previously, not using a hill was considered to violate adat. Therefore, the use of tanjak is a true Malay identity. The use of the Malay hill was reintroduced because many people did not know it, one of which was the use of the hill climb for sultans, commanders and ordinary people, the way to use the Malay hill was certainly very different from one another, for which students could later apply the use of the Malay hill to the community.
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Ghani, Siti ruzana ab, Rahilah Omar, Azlizan Mat Enh, and Russli Kamarudin. "Peranan Koperasi dalam Dakwah Ekonomi Gerakan Islam di Malaysia Sehingga Tahun 2019." ‘Abqari Journal 23, no. 1 (September 29, 2020): 84–110. http://dx.doi.org/10.33102/abqari.vol23no1.186.
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Abstract
The Islamic Movement in Malaysia strives to enhance the mechanism of Islamic economics through the establishment of a business-based cooperative. Distribution of wealth resources is an important factor in ensuring the harmony of the Muslim community. This study aims to analyze the effect of the establishment of a cooperative in the propaganda of Islamic movements until the year 2000. The Islamic movement chosen is PAS, ABIM and JIM Islamic movements. In terms of methodology, this study is qualitative. The study was analyzed using a historical discipline approach. The results of analyzed studies generally indicate the mechanisms of Islamic economics undertaken in selected Islamic movement cooperatives to help their members generate sustainable activities through Islamic business. The development of this Islamic cooperative can indirectly help to overcome the financial problems among the members and the Malay community, which is a drop in the impact of the New Economic Policy until 2000. This finding demonstrates the importance of the contribution of the Islamic economic system in reducing the financial problems of the Islamic movement organization and eliminating the business with usury. The implication, Islamic movement cooperatives have been able to deliver da'wah through the economy in the cooperative's business and thereby help increase income sources and reduce the burden of liability among its members. The cooperative also attempts to influence the society, especially the Malays to become members of the movement's cooperative and become a member of the Islamic movement. Subsequently, the country's Gross Domestic Product (GDP) revenue has increased thus helping to boost the economic growth of the Malay community in Malaysia.
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van der Putten, Jan. "A Malay of Bugis Ancestry: Haji Ibrahim's Strategies of Survival." Journal of Southeast Asian Studies 32, no. 3 (October 2001): 343–54. http://dx.doi.org/10.1017/s0022463401000182.
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The descendants of Bugis mercenary forces that liberated Riau from east Sumatran invaders became an integral part of the local Malay community by the mid-nineteenth century. At that time Raja Ali Haji and Haji Ibrahim, two Malay authors of Bugis descent, wrote various tracts to legitimise their presence in Riau and to facilitate Bugis integration into the Malay community, but may have led to continuing divisions along ethnic lines in later years.