Journal articles on the topic 'Indigenous peoples Malaysia Selangor'
To see the other types of publications on this topic, follow the link: Indigenous peoples Malaysia Selangor.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Indigenous peoples Malaysia Selangor.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Aini, Zulkefli, Abdul Ghafar Don, Ahmad Irdha Mokhtar, and Nur Uswah Ahmad Fauzi. "Strategi Komunikasi Pemujukan Pendakwah dalam Penyampaian Mesej Islam kepada Masyarakat Orang Asli di Selangor." al-Irsyad: Journal of Islamic and Contemporary Issues 4, no. 1 (June 15, 2019): 12–26. http://dx.doi.org/10.53840/alirsyad.v4i1.43.
Full textAbstract:
The communication process in delivering dacwah messages among the community of indigenous peoples (Orang Asli) demands continuous dacwah efforts to impact positive changes on the practice and appreciation of Islamic teachings. This article is to identify Muslim preachers’ persuasive strategies in communicating dacwah among the community of indigenous peoples in Selangor. The study was a qualitative study which utilised the case study design. Data were collected using semi-structured interviews. Nine research participants were purposely selected, comprising the Community Development Officers for Indigenous People or Penggerak Masyarakat Orang Asli (PMOA) and the Revert Preachers Panel or Panel Dakwah Mualaf (PDM), representatives from the Association of Muslim Welfare and Management for Orang Asli Selangor or Persatuan Kebajikan dan Pengurusan Kebajikan Orang Asli Selangor (PKPI) and al-Khalifah Foundation (Yayasan al-Khalifah) which has been involved in preaching Islam to the indigenous peoples community. The data from interviews were analysed using thematic method which included transcription and reduction. The study found that the preachers’ persuasive strategies in communicating dacwah included the authority of preachers through the appointment and cooperation with Islamic institutions, the credibility of preachers encompassing knowledge, intentional preaching, spiritual practices, and noble character, and the application of changes covering cognitive, behavioural, and emotional aspects. Hence, the proponent approach, as a strategy in communicating dacwah among the indigenous peoples community, can shape the thinking, appreciation, and practice of Islamic teachings. The study has significant implications towards relevant government agencies such as the Department of Islamic Development Malaysia, State Islamic Religious Councils, and non-governmental organisations in their effort to enhance the effectiveness of the dacwah movement among the indigenous peoples community.
ABSTRAK
Proses komunikasi dalam penyampaian mesej dakwah terhadap masyarakat Orang Asli memerlukan usaha dakwah yang berterusan sebagai panduan ke arah perubahan positif untuk mengamalkan ajaran Islam yang sebenar. Oleh itu, artikel ini bertujuan mengenalpasti strategi komunikasi dakwah secara pemujukan yang dilakukan oleh pendakwah yang berdakwah kepada masyarakat Orang Asli di negeri Selangor. Bagi menyempurnakan penulisan ini, kajian telah dilakukan secara kualitatif dengan menggunakan reka bentuk kajian kes. Data-data diperolehi melalui temubual mendalam secara separa struktur yang dilakukan bersama peserta kajian yang terdiri daripada sembilan orang pendakwah. Mereka dipilih secara bertujuan dengan kriteria tertentu seperti tempoh penglibatan dalam dakwah Orang Asli melebihi sepuluh tahun. Mereka ialah Penggerak Masyarakat Orang Asli (PMOA) lantikan Jabatan Kemajuan Islam Malaysia (JAKIM), Panel Dakwah Mualaf (PDM) lantikan Majlis Agama Islam Selangor (MAIS), ahli Persatuan Kebajikan dan Pengurusan Islam Orang Asli Selangor dan Yayasan al-Khalifah. Data-data dianalisis secara tematik menggunakan teknik manual dengan prosedur tertentu mengikut objektif dan tema tertentu yang dipersetujui. Hasil kajian mendapati pendakwah menggunakan tiga strategi dalam proses komunikasi pemujukan ketika menyampaikan dakwah kepada Orang Asli, iaitu autoriti pendakwah, kredibiliti pendakwah dan aplikasi perubahan. Penulisan ini mempunyai kepentingan daripada sudut merangka pendekatan komunikasi dakwah berkesan ketika menyampaikan mesej Islam kepada masyarakat Orang Asli.
2
AIKEN, S. ROBERT, and COLIN H. LEIGH. "Seeking Redress in the Courts: Indigenous Land Rights and Judicial Decisions in Malaysia." Modern Asian Studies 45, no. 4 (December 1, 2010): 825–75. http://dx.doi.org/10.1017/s0026749x10000272.
Full textAbstract:
AbstractMalaysia's indigenous peoples continue to suffer numerous grievous injustices, including appropriation of their ancestral lands and socio-economic deprivation. In large part because their voices of resistance to development policies have gone unheard by the authorities, a growing number of individuals and communities have taken their grievances to the nation's courts. In particular, they have pleaded for judicial intervention to address alleged breaches of statutory land and other rights by governments and their contractors, and for recognition of native title at common law. In the landmark 1996Adongcase, the High Court ruled that Malaysian jurisprudence recognizes native title, thus bringing Malaysia into line with a number of other countries that share an English-derived legal system. The concept has been upheld in subsequent High Court, Court of Appeal, and Federal Court judgments. In spite of the rulings in favour of indigenous parties, the federal government, along with certain of the state governments, has continued to adopt an adversarial approach to indigenous land issues. An encouraging development is the reported willingness of governments in Perak and Selangor to tackle indigenous land rights issues through mediation rather than litigation. This paper summarizes seven court cases concerning alleged breaches of statutory rights and four cases dealing with native title at common law; it also looks at certain issues arising from the cases, as well as the responses of communities and governments to the various court judgments.
3
Nah, Alice M. "Recognizing indigenous identity in postcolonial Malaysian law: Rights and realities for the Orang Asli (aborigines) of Peninsular Malaysia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 164, no. 2 (2008): 212–37. http://dx.doi.org/10.1163/22134379-90003657.
Full textAbstract:
In Southeast Asia, the birth of postcolonial states in the aftermath of the Second World War marked a watershed in political relations between ethnic groups residing within emerging geo-political borders. Plurality and difference were defining characteristics of the social landscape in these nascent states. Colonial laws and policies that divided groups and territories for efficient control influenced the relations between linguistically and culturally distinct groups. The transfer of power to ‘natives’ during decolonization often resulted in indigenous minorities being sidelined politically and legally. Indigenous minorities in Southeast Asia continue to negotiate for more equitable inclusion in contemporary postcolonial states. In some cases, such as in Myanmar, Thailand, Indonesia and the Philippines, these have escalated into separatist movements. Other indigenous minorities however, struggle for the recognition of their identity and rights through – rather than apart from – existing state mechanisms of power, for example by lobbying for changes in existing laws and bringing cases to court. The struggle for recognition of the legal rights of indigenous minorities began, however, before the process of decolonization; colonial powers contended with politically dominant indigenous majorities as they tried to exert influence over territories, and this had impacts on indigenous minorities. The British method of colonization, in particular, which sought to attain ‘indirect rule’ without using military conquest, required the identification and recognition of native structures of power. British administrators exerted influence through the ‘invitation’ of local rulers, which meant that domestic laws and administrative policies were developed as a result of negotiation rather than through direct imposition of English laws and policies. As a result, the legal structures put in place during decolonization meant that some recognition of indigenous customary practices was already incorporated, albeit for certain indigenous groups and not for others. In order to recognize and protect the ‘special rights’ of indigenous persons, it became vital to define the legal identity of individuals. It was necessary for British administrators to determine which groups were ‘indigenous’, what specific criteria were required for demonstrating membership of these groups, and when disputes occurred, to determine which individuals possessed a legitimate claim of belonging. They also had to decide if the rights and privileges were accorded on a group or individual basis. These decisions are neither ahistorical nor apolitical. In this paper, I examine the contemporary case of the Orang Asli, the minority indigenous peoples of the Malay Peninsula. I begin by providing an outline of political developments that have resulted in the legal recognition of three groups of people as having indigenous status. I also review the evolution of the Malaysian legal system in order to provide a context for subsequent discussion. I then look at how Orang Asli are recognized in the Federal Constitution and in statutes, with reference to case law, as the meaning and weight of these written laws were elaborated in court judgements. I then look at three court cases, reviewing the right to engage in commercial activities in aboriginal places as decided in the Koperasi Kijang Mas Bhd & Ors v. Kerajaan Negeri Perak & Ors (1991), hereafter referred to as the Koperasi Kijang Mas case; the recognition of native title and usufructuary rights as recognized in Adong Kuwau & Ors v. Kerajaan Negeri Johor & Anor (1997), hereafter referred to as the Adong Kuwau case, a judgement upheld in the Court of Appeal (Kerajaan Negeri Johor & Anor v. Adong Kuwau & Ors (1998) and the Federal Court;2 as well as proprietary rights in and to the land which were recognized in the Sagong Tasi & Ors v. Kerajaan Negeri Selangor & Ors (2002) ruling, hereafter referred to as the Sagong Tasi case, upheld in the Court of Appeal (see Kerajaan Negeri Selangor & Ors v. Sagong Bin Tasi & Ors (2005) but currently under appeal in the Federal Court. These cases demonstrate how Orang Asli have drawn on international legal frameworks to claim special privileges in ways not possible for other Malaysians, on the basis of their identity.
4
Law, Leh Shii, Sulaiman Norhasmah, Wan Ying Gan, and Mohd Taib Mohd Nasir. "Qualitative study on identification of common coping strategies practised by Indigenous Peoples (Orang Asli) in Peninsular Malaysia during periods of food insecurity." Public Health Nutrition 21, no. 15 (July 6, 2018): 2819–30. http://dx.doi.org/10.1017/s136898001800160x.
Full textAbstract:
AbstractObjectiveTo examine the types of coping strategies practised by Indigenous women or Orang Asli (OA) in Peninsular Malaysia during times of food shortage and to determine the level of severity for food insecurity that will trigger each specific coping strategy.DesignA qualitative case study was conducted. Pertinent information about each type of coping strategy was gathered by in-depth interviews. To gauge the level of severity for each of the coping strategies, focus group discussions (FGD) were held. Thematic analysis was used for data analysis.SettingOA villages in the states of Kelantan, Pahang, Perak and Selangor, Malaysia.SubjectsSixty-one OA women from three ethnic groups (Senoi, Proto-Malay and Negrito) for in-depth interviews and nineteen OA women from the Proto-Malay ethnic group for three FGD.ResultsThe findings identified twenty-nine different coping strategies and these were divided into two main themes: food consumption (sub-themes of food consumption included dietary changes, diversification of food sources, decreasing the number of people and rationing) and financial management (sub-themes of financial management included increasing household income, reducing expenses for schooling children and reducing expenses on daily necessities). Three levels of severity were derived: less severe, severe and very severe.ConclusionsThis information would enable local authorities or non-governmental organisations to more precisely target and plan interventions to better aid the OA communities needing assistance in the areas of food sources and financial management.
5
Rajamanikam, Arutchelvan, Ho Shiaw Hooi, Madhav Kudva, Chandramathi Samudi, and Suresh Kumar Govind. "Distinct Phenotypic Variation of Blastocystis sp. ST3 from Urban and Orang Asli Population—An Influential Consideration during Sample Collection in Surveys." Biology 11, no. 8 (August 12, 2022): 1211. http://dx.doi.org/10.3390/biology11081211.
Full textAbstract:
Blastocystis sp. is a globally distributed protozoan parasite with uncertain pathogenicity. Phenotypic variation in Blastocystis sp. suggests its adaptation; however, the phenotypic features of Blastocystis sp. ST3 from a distinct source of isolation is unknown. Blastocystis sp. isolated from individuals in urban and orang asli (indigenous population in Selangor, Malaysia) settlements were studied for phenotypic characteristics such as growth profile, morphology, ultrastructure, and resistance to harsh conditions. Subsequently, pathogenic potentials, such as in protease activity and the ability to stimulate the proliferation of cancer cells, were assessed. Higher parasite counts with granular and apoptotic forms were found in Blastocystis sp. from orang asli individuals. Cells with fuzzy coats and amoebic structures which seemingly implicate increased interaction with bacteria were seen predominantly in urban symptomatic persons. Also, Blastocystis sp. from orang asli isolates resisted harsh environments, suggesting longer co-adaptation to the hosts. Urban and orang asli symptomatic isolates possessed a predominance of only cysteine protease, whereas all the asymptomatic isolates showed significantly higher cysteine, serine, or aspartic protease activity. However, only solubilized antigen from urban symptomatic isolates showed significant stimulation of cancer cell proliferation. For the first time, our findings demonstrate significant phenotypic variation in a single subtype, ST3 of Blastocystis sp., isolated from urban and orang asli populations that are known to have distinct gut microbial compositions. The outcome emphasizes the importance of identifying people’s locations and lifestyles during sample collection before forming conclusions on the prevailing data and implicating subtypes to pathogenicity. The environment plays a significant role in Blastocystis sp. infection.
6
Nordin, Rohaida, Muhamad Sayuti Hassan@Yahya, Vatchira Wong Rui Fern, Melissa Cherley, and Lavernya Bala Subramaniam. "INDIGENOUS EDUCATION FOR THE ORANG ASLI: LEGAL PERSPECTIVES AND BEST PRACTICES." Journal of Nusantara Studies (JONUS) 5, no. 2 (June 25, 2020): 365–83. http://dx.doi.org/10.24200/jonus.vol5iss2pp365-383.
Full textAbstract:
This study reviews legal instruments relevant to the rights of indigenous peoples to education, the indigenous education system in Malaysia, as well as their rights and practices in other jurisdictions. The review shows that the indigenous peoples in Malaysia face many challenges and issues while exercising their rights to education. Among the problems faced by indigenous peoples in Malaysia include the lack of access to trained teachers, inadequate funding, and a lack of knowledge among teachers, in terms of indigenous culture and tradition, which seemingly play no role in shaping the education system in Malaysia. Evidence of these problems can be seen in terms of the opportunities provided to indigenous peoples to participate in decision-making, curriculum design, teachers' selection, and teaching methods that respect indigenous cultures and traditions. This is not compatible with the international law standards and some states' best practices that recognize indigenous peoples' right to establish and control their educational systems and institutions and provide education in their language, in a manner consistent with non-discrimination teaching and learning culture. This paper is expected to contribute to improving the quality of education of the indigenous peoples in Malaysia through some recommendations.
Keywords: Education, human rights, international, Malaysia, Orang Asli.
Cite as: Nordin, R., Hassan, M. S., Wong Rui Fern, V., Cherley, M., & Bala Subramaniam, L. (2020). Indigenous education for the Orang Asli: Legal perspectives and best practices. Journal of Nusantara Studies, 5(2), 365-383. http://dx.doi.org/10.24200/jonus.vol5iss2pp365-383
7
Nordin, Rohaida, Muhamad Sayuti Hassan@Yahya, Tun Faez Fikhrie Tun Asrul Saini, Nurul Elliyana Abdul Jamal, and Siti Zulaikha Zulkifli. "HAK BERPOLITIK ORANG ASAL DI MALAYSIA: KAJIAN PERBANDINGAN DENGAN UNDANG-UNDANG ANTARABANGSA DAN AMALAN TERBAIK (POLITICAL RIGHTS OF THE INDIGENOUS PEOPLES IN MALAYSIA: A COMPARATIVE STUDY WITH INTERNATIONAL LAWS AND BEST PRACTICES)." UUM Journal of Legal Studies 11 (January 30, 2020): 143–69. http://dx.doi.org/10.32890/uumjls.11.1.2020.6912.
Full textAbstract:
Hak berpolitik merupakan salah satu hak asasi manusia yang diberikan kepada semua tanpa mengira kaum, umur, jantina, warna kulit ataupun agama. Orang Asal juga tidak terkecuali dari menerima hak ini. Orang Asal di Malaysia terbahagi kepada dua kategori iaitu Orang Asli di Semenanjung Malaysia dan Natif di Sabah dan Sarawak. Persoalannya, sejauhmanakah hak berpolitik ini dinikmati oleh Orang Asal di Malaysia terutamanya dari sudut representasi, mengundi dan pentadbiran? Adakah hak yang diberikan kepada Orang Asal di Malaysia selari dengan peruntukkan undang-undang antarabangsa yang sedia ada? Dengan menggunakan kaedah kajian doktrinal dan perbandingan diantara Malaysia dengan Finland dan Norway, kajian ini mendapati bahawa penyertaan politik Orang Asli adalah lebih rendah berbanding dengan penyertaan politik dikalangan Natif di Sabah dan Sarawak. Secara keseluruhannya, hak berpolitik Orang Asal di Malaysia adalah tidak selari dengan hak berpolitik sepertimana yang diiktiraf oleh undang-undang antarabangsa, mahupun sepertimana di Finland dan Norway. Dapatan kajian ini amat signifikan kerana memberi panduan kepada pembuat dasar dan undang-undang Malaysia dalam mengenalpasti sebarang perubahan yang perlu dilaksanakan bagi menjamin hak berpolitik Orang Asal di Malaysia. ABSTRACT Political rights are one of the basic human rights granted to all regardless of race, age, gender, skin color or religion. Indigenous Peoples are also entitled for this right. Indigenous Peoples in Malaysia are divided into two categories namely Orang Asli in Peninsular Malaysia and Natives in Sabah and Sarawak. The question is, how much is this political right enjoyed by Indigenous Peoples in Malaysia especially in terms of representation, voting and administration? Is the right granted to Indigenous Peoples in Malaysia is compatible to the existing provisions of international law? Using doctrinal and comparative research methods between Malaysia and Finland and Norway, this study found that Orang Asli’s political participation was lower compared to political participation among the Natives in Sabah and Sarawak. As a whole, the political rights of Indigenous Peoples in Malaysia are incompatible with the political rights as recognized by international law, as well as in Finland and Norway. The findings of this study are significant as a guide for Malaysian policy and law makers in identifying any changes that need to be made to safeguard Indigenous Peoples’ political rights in Malaysia. Keywords: Political rights, Indigenous Peoples, Orang Asli, UNDRIP, Malaysia
8
Tanius, Erni, Dr Saibah Siregar, Che Manisah Mohd Kasim, and Sharifah Zuraidah Syed Abdul Jalil. "Indigenous (Orang Asli) Primary School Mathematics Performance in Selangor, Malaysia." International Journal of Innovative Research in Engineering & Multidisciplinary Physical Sciences 8, no. 5 (September 15, 2020): 14–19. http://dx.doi.org/10.37082/ijirmps.2020.v08i05.003.
Full text
9
Sarawati Johar, Siti, Hazifa Hani Ramli, Md Akbal Abdullah, Fauziah Ani, Sharifah Khadijah Syed Abu Bakar, Khairul Azman Mohamad Suhaimy, Zahrul Akmal Damin, Shah Rul Anuar Nordin, Lutfan x. Rul Anuar Nordin, and Anuar Othman. "Education Transformation of Indigenous Peoples in Johor, Malaysia." Social Sciences 9, no. 1 (2020): 25. http://dx.doi.org/10.11648/j.ss.20200901.13.
Full text
10
Abdul Halim, Hashimah, and Rohaida Nordin. "Self-Determination of Indigenous Peoples in Greenland: A Comparison with The Orang Asli in Peninsular Malaysia." Jurnal Undang-undang dan Masyarakat 29 (December 1, 2021): 39–48. http://dx.doi.org/10.17576/juum-2021-29-04.
Full textAbstract:
For many years, the indigenous peoples had been experiencing various acts of marginalisation and discrimination. However, to this day, the definitions and rights of the indigenous peoples in certain jurisdictions are still left ambiguous. These rights includes the right to self-determination which, on the surface, is linked to freedom to choose political status and cultural or economical development and can be considered as one of the vital rights for indigenous peoples as it allows the community to decide on various aspects of their lives. Looking beyond that, this concept can be further classified into external and internal self-determination and each country may adopt a different approach to this right. As Greenland has a relatively higher population of indigenous peoples, the laws and regulations on indigenous peoples can be distinct. Therefore, this study examines the availability of self-determination policies and possible issues on it’s implementation in Greenland in comparison to the rights of the Orang Asli in Peninsular Malaysia. By using critical legal analysis, this study provides an insight to the exercise of self-determination rights of the indigenous peoples in other jurisdiction and the relevancy of the same right in Malaysia which can help to identify certain aspects to be improved on in the existing national indigenous peoples’ rights laws.
11
Wook, Izawati. "Addressing the Rights of Indigenous Peoples to Resources in Malaysia: A Procedural Justice Approach." International Journal on Minority and Group Rights 26, no. 1 (December 9, 2019): 40–66. http://dx.doi.org/10.1163/15718115-02601003.
Full textAbstract:
The concept of procedural justice has been promoted as a potential solution in the contest for resources involving indigenous peoples and others. It seeks the formulation of processes that are fair and just both to indigenous peoples and to the other parties affected. Using a comparative approach, this paper analyses processes and mechanisms adopted in some selected common law jurisdictions against the ideal of procedural justice. It seeks to consider mechanisms which conform to the principle of procedural justice to address the issue of indigenous peoples’ rights to land and resources in Malaysia. The principle is relevant in Malaysian common law which also subjects matters affecting fundamental liberties to procedural justice. Comparative perspectives provide models for practical applications of indigenous peoples’ rights. They assist policy analysis through learning from the successes and failures of other jurisdictions in improving legal reform.
12
INMAN, Derek. "From the Global to the Local: The Development of Indigenous Peoples’ Land Rights Internationally and in Southeast Asia." Asian Journal of International Law 6, no. 1 (February 4, 2015): 46–88. http://dx.doi.org/10.1017/s2044251314000356.
Full textAbstract:
Despite a noticeable shift in recent years, indigenous peoples in Asia continue to experience many forms of human rights violations, with the most serious perhaps being the loss of traditional lands and territories. The purpose of this paper is to examine indigenous peoples’ land rights and its application in Southeast Asia. To that end, the paper will provide an overview of the development of indigenous peoples’ land rights internationally; offer regional perspectives from the Inter-American Court of Human Rights and the African Commission for Human and Peoples’ Rights; analyze the concept of indigenous peoples in Asia, juxtaposing it with concurrent difficulties being experienced on the African continent; examine three countries (Cambodia, the Philippines, and Malaysia) that recognize indigenous peoples’ land rights to some extent, whether through constitutional amendments, legislative reform, or domestic jurisprudence; and highlight the implementation gap between the rights of indigenous peoples in law and practice.
13
Celesistinus, Kelvin, and Siti Radiaton Adawiyah Zakaria. "AN OVERVIEW OF THE LAND DEVELOPMENT ISSUES RELATED TO INDIGENOUS PEOPLES IN MALAYSIA." Journal of Tourism, Hospitality and Environment Management 6, no. 26 (December 1, 2021): 111–20. http://dx.doi.org/10.35631/jthem.626009.
Full textAbstract:
Given that the way of life of indigenous peoples is usually associated with low living standards, the government has an important role to play in ensuring that the gap between indigenous and non-indigenous communities is narrowed. Unfortunately, as the program to improve the quality of life of indigenous communities has been widely implemented across the country, tension has begun to escalate among the indigenous community on the real motive of the program. Government policy objectives to assimilate indigenous communities into mainstream society leave little scope for indigenous groups to pursue their own life projects. Several studies have reported that the development of the government within traditional indigenous lands has caused conflict between the developer and the indigenous community. This situation has caused the indigenous people to bear the consequences of losing their traditional land, which is very important to reflect their identity. The aim of this paper is therefore to examine the current issues related to the land development initiative on the way of life of indigenous peoples in Malaysia. Documents search from published and unpublished material is used for this paper and a guide with a set of settings five years prior. The findings of this paper show that the development of the government in indigenous traditional lands has disrupted the traditional way of life, leading to multiple adverse effects on the community and the environment. In other words, the core of the indigenous people's struggle to this date is therefore concentrated in their involvement in making decisions in any development proposed to enhance their quality of life. Apart from that, the perspective of land development between the government and the indigenous peoples is quite different from one another. In conclusion, it is important to elicit knowledge and opinion from both indigenous peoples and government agencies to ensure the impact of land development activities can be minimized and implemented appropriately.
14
Nordin, Rohaida. "Accountability: State Capacity in Upholding the Rights of Indigenous Peoples in Malaysia." SHS Web of Conferences 54 (2018): 05006. http://dx.doi.org/10.1051/shsconf/20185405006.
Full textAbstract:
There is no proper mechanism for monitoring the effectiveness of indigenous legislation and evaluating its application in the day-to-day practice of the public administration and society. This paper firstly identifies and conceptualises the variables of State capacity and, secondly, provides empirical advances that analyse State capacity under each variable to demonstrate in practicing how those variables influence or determine the actual enjoyment of the indigenous peoples’ rights in Malaysia. Toward the purposes of this analysis and from the literature review [14,45], this analysis has identified the following variables: (i) accountability; (ii) legal legitimacy; (iii) political will; and (iv) capacity building and resources. This paper however will focus on the first variable: State accountability. The analysis clearly illustrates the implementation gap in the public administration. In few exceptions, State bureaucracy reacts as a State capitalist or rent-seizing State towards new legislation or policy passed in favour of indigenous peoples and, in doing so, rejects the recognition of the indigenous peoples’ rights.
15
Chee-Beng, Tan. "Indigenous People, The State and Ethnogenesis: A Study of the Communal Associations of the “Dayak” Communities in Sarawak, Malaysia." Journal of Southeast Asian Studies 28, no. 2 (September 1997): 263–84. http://dx.doi.org/10.1017/s0022463400014454.
Full textAbstract:
This article describes the communal associations of the “Dayak” communities in Sarawak, and their functions of relating to the state and articulating local interests of the indigenous minorities. The significance of communal associations to the ethnogenesis of indigenous peoples is considered as well. Overall, communal associations are useful for projecting the presence of indigenous peoples in a communally stratified nation-state.
16
Aiken, S. Robert, and Colin H. Leigh. "Dams and indigenous peoples in malaysia: development, displacement and resettlement." Geografiska Annaler: Series B, Human Geography 97, no. 1 (March 2015): 69–93. http://dx.doi.org/10.1111/geob.12066.
Full text
17
Mohd Khalid, Al-Hanisham, Rohaida Nordi, and Safinaz Mohd Hussein. "Forbidding the Tragedy of Commons; Conserving Indigenous Knowledge through Indigenous Peoples and Local Communities Entitlement for Future Generations from the Perspectives of Intergeneration Justice." International Journal of Engineering & Technology 7, no. 3.30 (August 24, 2018): 99. http://dx.doi.org/10.14419/ijet.v7i3.30.18210.
Full textAbstract:
Conserving indigenous knowledge (IK) has long been discussed in international fore for more than five decade. The core issues is there is unanimity among scholars, governments, indigenous peoples and local communities on whether and how issue of IK could be harmonise within intellectual property rights law framework particularly copyrights. This paper aims to highlight the issues of conserving indigenous knowledge since indigenous knowledge does not belong to one generation but all generations. Discussion will embark on from the perspective of intellectual property jurisprudence through the works of Henry Reynolds, James Tully and Will Kymlicka. The outcome of this paper demonstrates promising thought into the role of intergeneration justice in protecting indigenous peoples in Malaysia. It is the contention of this paper that perhaps such conditions could apply to traditional knowledge too in addressing the plight of indigenous peoples.
18
Harding, Andrew. "‘A Measure of Autonomy’: Federalism as Protection for Malaysia's Indigenous Peoples." Federal Law Review 46, no. 4 (December 2018): 557–74. http://dx.doi.org/10.1177/0067205x1804600405.
Full textAbstract:
This article is a case study of federalism in Malaysia as applied to the East Malaysian states of Sabah and Sarawak, which joined the federation in 1963. It is only in the case of these two states, in the context of Malaysia, that federalism is designed to deal with ethnic issues, the majority in both states being Indigenous people. Protection of these states’ Indigenous people was a priority in 1963 and special status was given to these states in order to provide such protection. The study finds, nonetheless, that this special status has been eroded over the last 55 years by political interference by the federal government, and that the special status of these two states has proved ineffective, and indeed largely unacknowledged at the federal level. Accordingly, this study finds that federalism as protection for Indigenous people has been ineffective and the situation of the Indigenous people has as a result deteriorated over time. The solution, it is suggested, is through democratic empowerment at the state level and for federalism to provide deeper forms of constitutional protection.
19
Ch'ng, C. C., L. M. Ong, K. K. M. Beh, Y. L. Lim, and Z. M. Mohamad Zaher. "POS-425 PREVALENCE OF PROTEINURIA AMONG THE INDIGENOUS PEOPLES OF MALAYSIA." Kidney International Reports 7, no. 2 (February 2022): S189—S190. http://dx.doi.org/10.1016/j.ekir.2022.01.451.
Full text
20
Satyawan, Ignatius Agung, Mutiara Firsty Linggar Nagisa Al-Asyifa, Addin Kurnia Putri, and Adolfo Eko Setyanto. "The Resilience of Indigenous Peoples in North Kalimantan to Corporate Investment." GMPI Conference Series 1 (April 18, 2022): 71–82. http://dx.doi.org/10.53889/gmpics.v1.87.
Full textAbstract:
Indigenous peoples take advantage of land/forest to fulfill their needs. However, in North Kalimantan, the forest functions are increasingly shifting because corporations intend to manage forest areas that reach 69% of the province’s total area, among others, for oil palm plantations. The development of oil palm plantations in North Kalimantan is supported by investments, especially from foreign countries, such as Singapore and Malaysia. Investment funds will influence the progress of oil palm plantations. Although some indigenous peoples have received legal regulations to recognize and protect rights, they still face some impacts, including climate change, environmental pollution, land grabbing, and criminalization. In this case, community resilience is one of the essential capabilities that indigenous peoples must possess, including in North Kalimantan. Indigenous peoples also need various capabilities to anticipate, reduce the impact, and overcome the consequences of corporate development in oil palm plantations. Thus, this article aims to analyze the resilience of indigenous peoples in North Kalimantan in facing investment pressures in oil palm plantations through document review in relevant sources and in-depth interviews with several stakeholders related to indigenous peoples in North Kalimantan. In addition, some previous research has not focused on the resilience of indigenous peoples in North Kalimantan in anticipating or dealing with investment developments that are detrimental to them. The results showed that indigenous people in North Kalimantan had performed resilience by mapping customary lands/territories, monitoring, reporting, and land certificates following legal regulations. Some indigenous people had also referred to the customary law through customary courts, imposing customary sanctions on their members and companies that did not comply with customary norms. Moreover, traditional leaders and institutions have shown an essential role in protecting forests and being the pioneers of agroecology-based economic development
21
Renganathan, Sumathi, and Inge Kral. "Exploring language and education policies for the indigenous minorities in Australia and Malaysia." International Journal of Multicultural Education 20, no. 1 (February 28, 2018): 138. http://dx.doi.org/10.18251/ijme.v20i1.1530.
Full textAbstract:
This paper examines the implication of language and education policies for the indigenous minority populations in two contrasting multicultural and multilingual post-colonial nations, Australia and Malaysia. By comparing and contrasting ethnolinguistic and educational policies in these two diverse nations, this paper explores how indigenous minorities have been positioned within each nation’s quest for meeting the challenges of becoming multilingual and multicultural nations. The authors argue that although both countries promote multicultural ideals, they fall short in their acknowledgement of the dignity of difference for their indigenous communities. Thus, the authors assert that educational and language policies for indigenous peoples must acknowledge the importance of difference and therefore include indigenous cultural ways of knowing, being and doing to achieve successful educational outcomes.
22
Majid Cooke, Fadzilah, and Sofia Johari. "Positioning of Murut and Bajau identities in state forest reserves and marine parks in Sabah, East Malaysia." Journal of Southeast Asian Studies 50, no. 1 (February 2019): 129–49. http://dx.doi.org/10.1017/s0022463419000171.
Full textAbstract:
This article, which looks at Indigenous communities in the multiethnic, multicultural region of Sabah, East Malaysia, on the island of Borneo, argues that indigeneity is not primordial, but exists in relation to dominant identities as well as other non-dominant, Indigenous groups. Moreover, Indigenous Peoples are not passive recipients of colonial or even postcolonial Othering: their identity is contextualised and contested within majority–minority relations. The article begins with a brief history of the dominant Kadazandusun nationalism in Sabah, in the context of the overarching Bumiputra policy of Malaysia, which privileges constructed Malayness, as background to the discourses and practices of smaller groups of land-based Murut and the sea-oriented ‘Bajau’, where identity switching is taking place in tandem with environmental justice claims. The land-based communities (Murut) have found leverage in making identity and livelihood claims attached to place (here, state-declared forest reserves that seek to exclude them) in line with the recent global environmental justice focus on participatory conservation rather than the older ‘fortress conservation’ model still dominant in state conservation thinking. However, the sea-oriented peoples (Bajau) require other social symbols than land for making their identity claims, in this instance, via claims to ‘modern’ livelihoods and as managers of marine resources with reference to the newly established Tun Mustapha Park. In Sabah, participatory conservation is being reappropriated by Indigenous Peoples to assert claims about place and /or livelihoods; if bureaucratised, however, this form of conservation might turn out to be less than participatory.
23
Hassan, Paiz, and Mohd Anuar Ramli. "Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam." Journal of Fatwa Management and Research 21, no. 1 (July 8, 2020): 1–20. http://dx.doi.org/10.33102/jfatwa.vol21no1.304.
Full textAbstract:
Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.
24
SAAT, GUSNI, ROZALIAH MOKHTAR, and KASIM MANSUR. "DIASPORA IMPACT TO INDIGENOUS OF SAMA DILAUT IN SABAH, MALAYSIA." Quantum Journal of Social Sciences and Humanities 1, no. 3 (August 6, 2020): 1–12. http://dx.doi.org/10.55197/qjssh.v1i3.13.
Full textAbstract:
Sama Dilaut is sub-ethnicity, and being a social group belong to the Sama-Bajau of Southeast Asia. Their ancestral settlement scattered along the Sulawesi-Sulu Seas in Sabah and Southern Philippines, and the eastern Indonesian archipelago. Due to the formation of the independent nation-state in the region, today they are separated into different citizens that the Philippines, Malaysia and Indonesia. In Sabah Sama-Bajau, were divided into four social categories, namely diLaut; sea-fisherman; land-agricultural and urban. After Sabah obtained independence status in 1963, all Sama-Bajau social groups, except diLaut social type, being Malaysian nationality. The question is why the Sama Dilaut as the social category of diLaut, was excluded from Malaysian citizen? This paper identifies and discusses the effects of the diaspora to the indigenous status of Sama Dilaut in Sabah. It‟s found out diaspora factors determined the ability of Sama Dilaut to secure the citizenship. The main consequences of the diaspora factors were i) the failure of mainstream society to understanding diaspora concept of the Sama Dilaut; ii) the mainstream society has been misled Sama Dilaut as illegal immigrants and iii) identity contestation among the social groups of Sama-Bajau. This structural factor has formed the perception among the mainstream society in Malaysia that the Sama Dilaut in Sabah is illegal immigrants or the sea peoples without the country (statelessness).
25
Naim Khir, Mehru Nisha, Tong Woei Yenn, and Fabian Davamani. "Prevalence and risk factors of soil-transmitted helminth among minority indigenous community in Malaysia." International Journal of Research in Pharmaceutical Sciences 11, SPL4 (December 21, 2020): 2280–86. http://dx.doi.org/10.26452/ijrps.v11ispl4.4455.
Full textAbstract:
Soil-transmitted helminth (STH) infections occurs via fecal-oral route. WHO has reported there are up to 90% of children from poor communities with inadequate hygiene and sanitation prone to at least one STH infection. In Malaysia, the indigenous community (Orang Asli) is the predominant communities prone to STH infections. Hence, this study was aimed to determine the prevalence of STHs infections among Orang Asli in Kampong Donglai Baru, Semenyih, Selangor. Questionnaires surveys were conducted to gather information on the risk factor associated with the Orang Asli community following with stool samples were collected from the villagers. Basic parasitology method, floatation technique was carried out to determine the type and burden of STHs. Total sample obtained from salt-sugar floatation method were sixty seven (n=67), with 64 (95.5%) were positive for STH infection. The prevalence of Trichuris trichiura was 85.9% (n=55) while Ascaris lumbricoides was 93.8% (n=60). Results shown majority of the villagers have double infection (79.7%, n=51). Several risk factors were found significantly associated (p<0.05) with T. trichiura infection such as age factors, education level and frequency of hand washing. However, those risk factors were no significant associated with A. lumbricoides infection. The study showed a higher prevalence rate of STH infection predominantly by Trichuris trichiura and Ascaris lumbricoides within a small group of the Orang Asli community, hence further prevention method like administration of anthihelminthic drug is recommended.
26
Syarif, Afif, and Fitria Fitria. "Increasing The Role As Well As Communities In The Construction of Forest Fire Through The Strengthening of Individual Institutions In Muaro Jambi District." Jurnal Karya Abdi Masyarakat 3, no. 2 (December 31, 2019): 204–10. http://dx.doi.org/10.22437/jkam.v3i2.8485.
Full textAbstract:
Disasters of forest and land fires accompanied by smoke disasters that hit Jambi Province especially in Muaro Jambi Regency have an impact on the health, environment and economy of the people both in Indonesia and in neighboring countries, Malaysia and Singapore. This legal counseling aims to describe and analyze the strengthening of customary institutions in the prevention and control of forest and land fires in Muaro Jambi District. This legal extension uses a type of descriptive approach with a qualitative approach. The focus of this legal counseling is the strengthening of indigenous peoples' institutions in the prevention and control of forest and land fires. The expected outcome of this legal counseling is the strengthening of indigenous peoples' institutions in the prevention and control of forest and land fires that have not been effective. The advice given is in fire control should be at the stage of prevention of preventive and repressive measures in the enforcement of environmental law against forest and land burning in Muaro Jambi district.
27
Amelia, Firdhausy, and Zahrotunnimah Zahrotunnimah. "Diskrimanasi Kelompok Liberal Terhadap Dakwah Orang Asli." SALAM: Jurnal Sosial dan Budaya Syar-i 6, no. 4 (December 15, 2019): 355–62. http://dx.doi.org/10.15408/sjsbs.v6i4.13717.
Full textAbstract:
AbstractIn Malaysia, there are still a number of small minority groups living far from urban areas. They are called Orang Asli. The life system is still very simple and underdeveloped. This native place is often targeted by da'wah and other religious approaches each year. Until recently the emergence of a statement from the humanitarian group, namely Pro Human Rights (Proham), which refused to preach the native people. As well as criticizing the Universiti Kebangsaan Malaysia (UKM) for the involvement of indigenous propaganda. Then this issue received support from a group of liberals in Malaysia. They argue that these activities have usurped the right to freedom of religion. This statement shows that there are acts of discrimination against Islam. Because it is only addressed to the propaganda of Islam, does not offend and dispute other religions.Keywords: Liberals, Caucasians, Indigenous Peoples, Malaysia. AbstrakDi Negara Malaysia, masih ada sejumlah kelompok kecil minoritas yang hidup jauh dari perkotaan. Mereka ini disebut dengan Orang Asli. Sistem kehidupannya pun masih sangat sederhana dan terbelakang. Tempat orang asli ini sering dijadikan target dakwah dan pendekatan agama lain di setiap tahunnya. Hingga baru-baru ini munculnya pernyataan dari kelompok kemanusiaan, yaitu Pro Hak Asasi Manusia (Proham) yang menolak dakwah terhadap orang asli tersebut. Serta mengecam pihak Universiti Kebangsaan Malaysia (UKM) atas terlibatnya dakwah orang asli. Kemudian isu ini mendapat dukungan dari sekelompok orang liberal di Malaysia. Mereka berpendapat bahwa kegiatan tersebut telah merampas hak kebebasan beragama. Pernyataan yang dibuat ini menunjukkan adanya tindakan diskriminasi terhadap agama Islam. Karena hanya ditujukan kepada dakwah agama Islam, tidak menyinggung dan mempermasalahkan agama lainnya.Kata Kunci: Liberal, Dakwah, Orang Asli, Malaysia.
28
Ithnin, Muslimah, Nadeeya’Ayn Umaisara Mohamad Nor, Norsham Juliana, Nadia Mohd Effendy, and Mohd Dzulkhairi Mohd Rani. "HEALTH SEEKING BEHAVIOUR AMONG ADULT ORANG ASLI (INDIGENOUS PEOPLES) FROM RURAL NEGERI SEMBILAN, MALAYSIA: A MIXED-METHODS STUDY." Malaysian Journal of Public Health Medicine 21, no. 2 (August 28, 2021): 348–58. http://dx.doi.org/10.37268/mjphm/vol.21/no.2/art.1045.
Full textAbstract:
Globally, the minority indigenous peoples have a lower health status when compared with national populations. The Orang Asli who are indigenous peoples of Peninsular Malaysia, also poses a significant challenge towards the handling of diseases. The present study sought to synthesise a coherent explanation of health-seeking behaviour among Orang Asli using a mixed-method research approach. A cross-sectional survey was conducted among 324 adult Orang Asli living in the rural district of Jelebu, in the Peninsular Malaysian state of Negeri Sembilan who conformed to the inclusion criteria. Then, 16 participants were interviewed to obtain an in-depth insight regarding their health-seeking behaviour. The findings showed that the majority of the Orang Asli utilized modern healthcare facilities and the respondents reported that the accessibility, services and medicines provided by the government were excellent. Meanwhile, 40.7% of the respondents relied on both traditional and modern treatments. The key determinants of the modern health-seeking behaviours among the Orang Asli in this study were satisfaction on modern health, barriers in getting health services, acceptance and attitude, and traditional medicine utilisation. Government, institutions and healthcare facilities have a role in ensuring that the vulnerable Orang Asli population is not left behind in receiving essential information on diseases associated with chronic and infectious diseases, including the current COVID-19 pandemic, as their action of seeking treatment remains complex and multi-layered.
29
Et.al, Abu Hassan Abdul. "The Figurative Language of the Indigenous Semai People of Lembah Jelai, Malaysia." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 307–14. http://dx.doi.org/10.17762/turcomat.v12i3.668.
Full textAbstract:
This study aims to examine aspects of the figurative language of a sub-group of the Orang Asli of Malaysia, namely the Semai people, living in Lembah Jelai, Pahang, Malaysia. This qualitative study was based on a semi-structured interview method involving five native speakers of the Semai language. The researchers used an adapted version of the cognitive-linguistic framework of Lakoff and Johnson (1980) to analyze the interview data. The findings showed that most of the figurative expressions used in their language were primarily based on natural and cultural elements that heavily influenced the way they led their lives. In particular, the findings showed that the Semai community used figurative expressions in their conversations not only to articulate their feelings and thoughts but also to serve as unwritten social guidelines. Overall, these findings indicate that indigenous communities living in far remote areas in jungles use figurative languages to guide their peoples in forging close kinships, in cementing strong societal bonds, and in dealing with the spiritual realm. The findings also provide greater insight into the understanding of the uniqueness of the figurative language of the Semai community, which is considered as a sub-language of the mainstream Malay language in the Malay Archipelago. Surely, such a language needs to be persevered to ensure it will continue to thrive among the younger generation of the Semai people, given its significant influence on the development of their emotions, thinking, and culture.
30
Schwartzman, Stephan. "Developing Indigenous Rights:Indigenous Peoples, Ethnic Groups and the State.;Malaysia and the Original People: A Case Study of the Impact of Development on Indigenous Peoples.;Forest Dwellers, Forest Protectors: Indigenous Models for International Development." American Anthropologist 99, no. 4 (December 1997): 829–31. http://dx.doi.org/10.1525/aa.1997.99.4.829.
Full text
31
Kullan, Saraswathy, and Mahaliza Mansor. "Relationship Between the Practices of Learning Organization and Teacher Leadership at Indigenous Primary Schools of Kuala Langat District, Selangor, Malaysia." Jurnal Manajemen Pendidikan: Jurnal Ilmiah Administrasi, Manajemen dan Kepemimpinan Pendidikan 2, no. 2 (October 31, 2020): 148–58. http://dx.doi.org/10.21831/jump.v2i2.34345.
Full textAbstract:
The main focus of this study was to (1) identify the level of the practices of learning organization, (2) identify the level of teachers’ leadership, and (3) determine the relationship between practices of learning organization and teacher leadership. The theoretical framework of both Watkins and Marsick (1999) and Katzenmeyer and Moller (2009) were modified to form the conceptual framework of the study. The data were collected through questionnaires distributed to 72 teachers which were randomly selected from six Indigenous Primary Schools of Kuala Langat District, Selangor. The study was a quantitative research. The data collected was analyzed using descriptive and inferential statistics using the SPSS IBM Version 23.0 software. The results showed that the practices of learning organization by teachers recorded a high level of mean value at 3.87 and at 4.05 for teacher leadership. There was a moderate, positive and significant relationship between practices of learning organization and teacher leadership (r = 0.699, p<0.01). This finding promotes practices of learning organization in schools which may lead to positive changes in teacher leadership. The implication of the study is the practices of learning organization should be practised at individuals, teams and organization levels in schools to improve the leadership skills of teachers through learning continuously.
32
Pimid, Marcela, Mohammad Rusdi Mohd Nasir, Joanna Scian, A. Ghafar Ahmad, Aini Hasanah Abdul Mutalib, and Jimli Perijin. "Indigenous Kinabatangan Perspectives on Climate Change Impacts and Adaptations: Factors Influencing Their Support and Participation." Sustainability 14, no. 11 (May 25, 2022): 6459. http://dx.doi.org/10.3390/su14116459.
Full textAbstract:
Indigenous perspectives on the effects of climate change are frequently elicited through surveys and interviews, and the responses are compared to meteorological data. However, there remains a limited approach to examining the underlying predictors that best determine Indigenous support for adaptation strategies. This study utilizes partial least squares-structural equation modeling (PLS-SEM) to identify the main indicators of Indigenous support for coping with unfavorable climate impacts. Using a case study and a purposive sampling approach, a survey of 328 Indigenous peoples was conducted in rural Kinabatangan, Sabah, Malaysia. Results showed that communities’ attitudes had a large effect on the Indigenous support for adaptation (f2 = 0.380), followed by the communities’ awarenesses (f2 = 0.063), rapid onset events (f2 = 0.051), and climate impacts on tourism (f2 = 0.016). Communities prioritize the impacts of climate change on their health, livelihoods, and environmental resources. Nevertheless, they do not draw a causal link between the effects and responses to climate hazards. Coping strategies such as the inclusion of Indigenous livelihoods, a bottom-up approach, and transparent communication are suggested to cultivate Indigenous support for climate change adaptation. Decision-makers can apply these findings to prepare climate change policies and enhance the adaptation strategies of Indigenous communities.
33
Marzali, Amri. "ISYU KETUANAN MELAYU DI MALAYSIA." Jurnal Kajian Wilayah 10, no. 2 (December 1, 2020): 1. http://dx.doi.org/10.14203/jkw.v10i2.824.
Full textAbstract:
Ketuanan Melayu” is a conception of Malay political hegemony in Malaysia. The terminology was firstly introduced by a member of Parliament of Malaysia from the United Malay National Organization, namely Dato’ Abdullah Ahmad, in a speech offered at the Institute of Intenational Affairs, Singapura, Agustus 30, 1986. The speech was originally aimed at countering the negative propaganda proposed by the Malaysian Indian and the Malaysian Chinese, who accused that the special socio-political privileges given to the indigenous Malaysian peoples in the Malaysia’s Constitution (partaicularly in article 153) and the affirmative discriminative New Economic Policy of 1971 have been a servere strategy to condemn the Indian and Chinese Malaysians. On the other hand, the Malays in Malaysia traced the idea of Malay political hegemony from the political situation in the period of Malay kingdom of Melaka in the 15th century. They considered the period of Melaka as the golden age of Malay political sovereignty in Selat Melaka. When Melaka was occupied by the Portuegese in the 16th century, and followed by the Dutch in the 17-18th centuries, the political sovereignty of the Malays in the Malaysian Peninsula was carried on by the newly subsequent Malay kingdoms, such as Johor, Kedah, Kelantan, and others. In this article, I proposed that what is now called Malay political hegemony could be compared to what was called beschikkingsrecht in Dutch language, in the colonial period of Indonesia. This terminology was introduced by an adat law scholar, van Vollenhoven, in 1905, referring to the sovereignty of the native peoples in Malay Archipelago over their land and political state. Lastly I find the debate on the Malay political hegemony in Malaysia recently, whether between the natives versus the immigrants, or between the ruling Malays versus the opposition Malays, are pertaining with 6 articles in the Constitution and Act of Malaysian Armforce of 1972. This set of rules is knownly called Wasiat Raja-raja Melayu (The Wasiat of the Malay Sultans). Therefore, I conclude, the Malay political hegemony is constitutionalized, thus it is unnecessary for the Malays to boasting it anymore. The real problems of the Malay political hegemony now in Malaysia rests on the way it has been implemented by the Malaysian government.
34
Chew, Chii-Chii, Xin-Jie Lim, Lee-Lan Low, Kin-Mun Lau, Maziana Kari, Ummi Kalthom Shamsudin, and Philip Rajan. "The challenges in managing the growth of indigenous children in Perak State, Malaysia: A qualitative study." PLOS ONE 17, no. 3 (March 23, 2022): e0265917. http://dx.doi.org/10.1371/journal.pone.0265917.
Full textAbstract:
Indigenous peoples in Peninsular Malaysia, known as Orang Asli, have been associated with the problem of malnutrition. Approximately 40% of their children are underweight. Indigenous peoples’ distinct social, cultural, and economic traits, which differ from those of the dominant communities in which they live, may pose significant challenges for health care providers (HCPs) in addressing the malnutrition issue. This study explores challenges encountered by HCPs, with at least six months of experience in monitoring the growth parameters of Orang Asli children residing in Perak State in Peninsular Malaysia. A cross-sectional study was conducted between December 2020 and June 2021, involving three focus group discussions and three in-depth interviews. Thematic analysis was used. A total of 19 participants (6 nurses, 5 nursing managers, 4 medical officers, 2 nutritionists, a family medicine specialist, and a paediatrician) took part in this study. The challenges were summarized into four themes: (I) accessibility to nutrition, (II) accessibility to healthcare services, (II) skills of HCPs, and (IV) challenges of implementing nutrition programs. The inability of the Orang Asli children to access nutritious food was due to poverty, different perceptions of life priorities, and the practice of food taboos among the communities. Inadequate infrastructure and transportation discourage parents from bringing their children to healthcare facilities. The belief in and preference for traditional healing, the practice of semi-nomadic lifestyles, and fear of HCPs and their timid nature were factors that prevented Orang Asli children from accessing healthcare services. HCPs need to equip themselves with cross-cultural communication and interaction skills and adapt their skills to environmental challenges to overcome unexpected encounters in mobile clinics. The non-exposed food items, the risk of food basket sharing with other family members, and community feeding programs’ coordination were the challenges to be addressed when implementing nutrition programmes for Orang Asli children. The challenges of HCPs are multifactorial and require a multifaceted approach. There is a need for joint efforts of stakeholders, from communities and non-governmental organisations (NGOs) to the health authorities, to address the challenges of HCPs.
35
Yong Ooi Lin, Carol. "DAMS DISPLACEMENT AND RESETTLEMENT OF INDIGENOUS PEOPLES IN MALAYSIA: GENDER INSIGHTS AND LESSONS FROM SOME CASE STUDIES." AAS working papers in social anthropology 35 (2019): 1–33. http://dx.doi.org/10.1553/wpsa35s1.
Full text
36
Aziz, Sheema A., Gopalasamy R. Clements, D. M. Rayan, and Preetha Sankar. "Why conservationists should be concerned about natural resource legislation affecting indigenous peoples’ rights: lessons from Peninsular Malaysia." Biodiversity and Conservation 22, no. 3 (February 1, 2013): 639–56. http://dx.doi.org/10.1007/s10531-013-0432-5.
Full text
37
Hosen, Nadzirah, and Hitoshi Nakamura. "Traditional Ecological Knowledge in Climate Change Adaptation: A review." Asian Journal of Behavioural Studies 5, no. 19 (August 31, 2020): 59–71. http://dx.doi.org/10.21834/ajbes.v5i19.194.
Full textAbstract:
Climate change puts indigenous people at greater risk than others. Nevertheless, because of their intimate knowledge of their land, indigenous peoples' traditional ecological knowledge (TEK) could be the answer to fighting climate change. This paper aims to explain the role that TEK plays in responding to climate change. Document analysis included grey literature as well as peer-reviewed literature and project websites linked to indigenous climate change adaptation knowledge. The findings show that TEK not only helps indigenous people cope with environmental and climate pressures, but also promotes socio-ecological system resilience.
Keywords: climate change adaptation; traditional knowledge; traditional ecological knowledge; resilience
eISSN 2398-4295 ©2020. 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 Association of Malaysian Environment-Behaviour Researchers (AMER); Association of Behavioural Researchers on Asians / Africans / Arabians (ABRA); Centre for Environment-Behaviour Studies (cE-Bs), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia
DOI: https://doi.org/10.21834/ajbes.v5i19.194
38
MN, Fairuz, Noor Farasuhana MF, Mohd Zaki AI, and Noorsuhaila S. "The Visual and Refractive Status in One Sample Population of ‘Orang Asli’(Indigenous) Children in Hulu Langat, Selangor." Bangladesh Journal of Medical Science 19, no. 4 (April 12, 2020): 609–13. http://dx.doi.org/10.3329/bjms.v19i4.46614.
Full textAbstract:
Background: The aim of this study is to assess the visual and refractive status among ‘Orang Asli’ (indigenous) children in Kampung Sungai Lalang, Semenyih, Selangor. Uncorrected refractive error is a major burden among children around the world. It results in a significant number of problems among this high-risk group including educational loss, low productivity and impaired quality of life. Besides that, there are lacking information regarding vision problems among aborigine children or ‘Orang Asli’ in Malaysia. This study was undertaken to determine the prevalence of refractive error, and the association of the refractive error and visual acuity with age among ‘Orang Asli’ children.
Methods: A cross sectional study was conducted on ‘Orang Asli’ children (n=43) where 51.2% were male and 48.8% were female. Visual acuity and refraction assessment were done on every child using Refractive Error Study in School Children (RESC) protocol.
Results: The prevalence of refractive error was simple myopia (1.2%), simple hyperopia (18.6%), compound myopic astigmatism (7.0%), and mixed astigmatism (73.3%) respectively. The visual acuity measurement shows that the majority of subjects achieved 6/6 represented by 88.4% of the right eye and 86% of the left eye. There is no association between refractive error and age (P>0.05).
Conclusion: This study concludes that there is a high prevalence of hyperopia among ‘Orang Asli’ children and There is no association of refractive error with age and gender. Therefore, there is a need to create better awareness programs among the parents about the importance of eye examination to their children.
Bangladesh Journal of Medical Science Vol.19(4) 2020 p.609-613
39
Gomes, Alberto. "Lessons from the Margin." Organicom 15, no. 28 (September 25, 2018): 149–66. http://dx.doi.org/10.11606/issn.2238-2593.organicom.2018.150579.
Full textAbstract:
Humanity is confronted with several inter-related crises: ecological, social or humanitarian and growing violence, both direct and structural. Much evidence indicates that solutions implemented to resolve them, from development and modernisation to neoliberalism and sustainable development, have not just failed but paradoxically have exacerbated these crises. Inspired by the life-ways and practices of Indigenous peoples, especially the Orang Asli (Aborigines) in Malaysia, this paper outlines a peace ecology that combines peacebuilding with ecological regenerative strategies. The key contention is that subscribing to an Indigenous peace ecology will foster effective solutions to triple crises, entailing a paradigmatic shift from an anthropocentric to an eco-centric perception of nature, from hyper-individualism to a community-focus responsibility, from a competitive outlook to everything to one that is focused on empathy, cooperation, sharing and altruism, and from a growth-fetish to a needs-based regenerative lifestyle.
40
Rakhim, Dinah, Verly Veto Vermol, and Rafeah Legino. "Designing Movable Kitchen Cart through the Elements of Traditional Baba Nyonya House." Environment-Behaviour Proceedings Journal 6, SI5 (August 29, 2021): 41–46. http://dx.doi.org/10.21834/ebpj.v6isi5.2926.
Full textAbstract:
Malaysia is known for its multicultural diversity, which is heavily influenced by the ancient Malay culture, indigenous peoples and the cultures of Malaysia's second main ethnics groups - the Chinese and Indian. For centuries, our cultures have blended to create Malaysia's diverse heritage. Sadly, Malaysians are slowly losing their ancient culture due to modernisation. One particular culture of Malaysia that is close to extinction is the Peranakan culture. The researcher found it vital to implement our cultural motif into product design, so she has come out with a freestanding kitchen with an influence of the Peranakan motif. Keywords: Free-standing Cabinets, Kitchen, Peranakan. eISSN: 2398-4287© 2021. 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.v6iSI5.2926
41
Derous, Marjolein. "The EU and the Problem of Illegal Logging: the Case of the EU-Malaysia VPA." European Foreign Affairs Review 24, Issue 3 (October 1, 2019): 327–48. http://dx.doi.org/10.54648/eerr2019028.
Full textAbstract:
Malaysia was the first country in Asia to start negotiations for a Voluntary Partnership Agreement (VPA) with the European Union (EU). These VPAs are the core of the EU’s external forest governance and stem from the 2003 Forest Legality Enforcement, Governance and Trade (FLEGT) Action Plan. Both aim to govern the ‘problem’ of illegal logging. This article presents two investigations. First, it looks at the process of problematization: what is the problem represented to be? In other words, how is the problem delineated and what assumptions underlie this representation? To this end, this article presents a thorough analysis of the FLEGT Action Plan, puts together the pieces of the problem, and links them to the coherence of the EU as a global actor. Second, the article delves into resistance to this governing in the case of Malaysia. In the VPA processes, the EU expects local actors to articulate their interests and streamline their knowledge to reach an optimal definition of legal logging. These expectations however obscure a history of diverging interests and legal battles in Malaysia. The second part of this article investigates how local actors such as indigenous peoples’ groups, timber producers and state-level politicians have come to resist the VPA and its governing in a series of opting-out and walking out.
42
Ibrahim, Zawawi, and Lin Hongxuan. "Penan Storytelling as Indigenous Counter-Narrations of Malaysian Nation-State Developmentalism." positions: asia critique 29, no. 1 (February 1, 2021): 163–82. http://dx.doi.org/10.1215/10679847-8722836.
Full textAbstract:
The Penan of Sarawak, East Malaysia, on the island of Borneo, are an indigenous community who have adapted to survive under the strictures and expectations of the Malaysian nation-state while proudly holding on to their traditions and identities. One such tradition is the practice of Penan storytelling (tosok), which plays a remarkably effective exogenous role in engaging the attention of everyone from state functionaries to visiting anthropologists while continuing to perform the endogenous function of reinforcing community bonds. The role of storytelling in mediating the relationships between indigenous peoples and the nation-state, which claims the territory they inhabit, has rarely been subjected to scholarly scrutiny. This article explores how Penan elders and community members have used and adapted their practice of storytelling to engage with the Malaysian state, civil society, and the public imagination, ensuring that Penan voices are heard on issues as varied as access to education, the predations of logging companies, and the existential questions of land tenure. In setting aside space for a Penan storyteller to speak in his own eloquent words, this article is itself a channel for Penan perspectives to be heard, an opportunity the Penan are not hesitant to use where available.
43
Majid Cooke, Fadzilah. "Constructing Rights: Indigenous Peoples at the Public Hearings of the National Inquiry into Customary Rights to Land in Sabah, Malaysia." Journal of Social Issues in Southeast Asia 28, no. 3 (2013): 512. http://dx.doi.org/10.1355/sj28-3e.
Full text
44
Renganathan, Sumathi, and Inge Kral. "Digital preservation of language, cultural knowledge and traditions of the indigenous Semai." SHS Web of Conferences 53 (2018): 02001. http://dx.doi.org/10.1051/shsconf/20185302001.
Full textAbstract:
In this paper we describe two community-based participatory research projects in an Orang Asli community that set out to document their local knowledge and culture. We describe how with the support of technology we are able to document indigenous oral traditions and practices that are on the verge of disappearing. The Semai are the largest Orang Asli community in Peninsular Malaysia and mainly live in the states of Perak and Pahang. Like in many other indigenous contexts, the Semai peoples’ transition from an oral culture to a literate culture is relatively recent. In this paper we discuss how our long-term relationship has facilitated two projects using digital media technology that focus on the documentation of local knowledge and culture of the community members in a Semai-speaking village in Perak. Elders in this community, having local knowledge accumulated over generations through direct experiences and participation, were the main source of information for these documentation projects, while younger people assisted with film and audio recording, editing, as well as language transcription and translation. The elders in this Semai community recognise the value and importance of transmitting their local culture and knowledge to the next generation. The projects described in this paper led to the production of two short films in 2014, and a book project, which began in early 2017, is currently underway. Thus, this paper highlights how technology is an enabler in the preservation of endangered indigenous knowledge and culture.
45
Aisami, A., N. A. Yasid, W. L. W. Johari, S. A. Ahmad, and M. Y. Shukor. "EFFECT OF TEMPERATURE AND PH ON PHENOL BIODEGRADATION BY A NEWLY IDENTIFIED SERRATIA SP. AQ5-03." Open Journal of Bioscience Research (ISSN: 2734-2069) 1, no. 1 (May 12, 2020): 28–43. http://dx.doi.org/10.52417/ojbr.v1i1.57.
Full textAbstract:
Phenol is mainly used by the industries to produce a variety of chemical products such as resins, textiles, pesticides, plastics and explosive. The wide use of phenol and other phenolic compounds by industries, has resulted in an increased presence of these toxic compounds in the environment as pollutants. Bio-removal of phenol by microorganisms especially bacteria has been demonstrated to be the most effective and economical approach compared to physio-chemical methods. The search for efficient phenol-degraders especially local sources to remediate local phenol pollution is important as indigenous bacteria usually have better survival and resilient to local geographical conditions. In this study, a phenol-degrading microorganism was isolated from local soil and waste water bodies. Identification was carried out using gram staining, 16s rRNA gene sequencing and molecular phylogeny analysis using the Phylip software. The isolates were inoculated in mineral salt media with 0.5 g/L phenol as the sole source of carbon. Phenol degradation was determined using 4-amino antipyrine method. Physical and cultural conditions influencing phenol degradation such as pH and temperature were optimized via one-factor-at-a-time. Through phylogeny analysis, the isolate was identified as Serratia sp. and the sequence was deposited the NCBI Genebank and accession number KT693287 was assigned to the bacteria. The highest degradation was achieved at pH 7.5 (phosphate buffer) and temperature of 30°C. Ammonium sulphate was established to be the best nitrogen source at the concentration of 0.4 g/L and a sodium chloride concentration of 0.15 g/L.
Aisami, A. | Department of Biochemistry, Faculty of Biotechnology and Biomolecular Sciences, University Putra Malaysia, Selangor, Malaysia
46
Ismail, Alice Sabrina, and Nurul Syaheera Aziz. "MACMA Islamic Ideology in Chinese Muslim Mosques Towards Universalizing Islam in Malaysia." Journal of Islamic Architecture 7, no. 2 (December 22, 2022): 243–52. http://dx.doi.org/10.18860/jia.v7i2.15777.
Full textAbstract:
Malaysia is the world's 43rd most populous country comprising multi-ethnic and multicultural societies. About half the population is ethnically Malay, with minorities of Chinese, Indians, and indigenous peoples. From this number, Chinese Muslims are minorities in Malaysia, and only 2 per cent of ethnic Chinese are Muslims. Nevertheless, there is a growing trend of accommodating Chinese cultural elements in Islamic preaching in Malaysia. Due to this recent emergence of Chinese Muslim cultural identities, Chinese cultural symbols and Islamic messages are combined to produce a new notion in Malaysian society that 'Chineseness' and Islam are compatible. For that reason, the Chinese Muslim association and dakwah movement in Malaysia, like MACMA (Malaysia Chinese Muslim Association), promulgate a cultural dakwah approach aiming to universalize Islam to spread the Islamic messages and invite non-Muslims to get closer to the Islamic faith. One of the approaches is building Chinese-style mosques throughout Malaysia as a symbol of preaching Islam through Chinese cultural signs and practices. However, no comprehensive studies have elucidated how mosques patronized by the MACMA universalize Islam for Muslims and non-Muslims. Therefore, this paper aims to identify and analyze how MACMA Islamic ideology influences the architectural design elements found in the MACMA mosques as a symbol of cultural dakwah to propagate and teach the values of Islam. This study used the hermeneutic method through the interpretivism paradigm. The two indicators of mosques, form-making, and spatial elements, act as a sign of Islamic values to propagate religious tolerance. The findings indicate how Islamic values and ideology involving the practising of Islah, Ikram, and Ihsan are translated into Mosque architectural elements as a symbol of dakwah to display communal-friendly mosque design. Based on these findings, this study will outline the best mosque design guidelines for designers that can function as a religious sign and symbol for transnational dimensions of cultural dakwah towards unity, equality, and spiritual rejuvenation.
47
Verschuuren, Bas, Alison Ormsby, and Wendy Jackson. "How Might World Heritage Status Support the Protection of Sacred Natural Sites? An Analysis of Nomination Files, Management, and Governance Contexts." Land 11, no. 1 (January 7, 2022): 97. http://dx.doi.org/10.3390/land11010097.
Full textAbstract:
This study provides an overview of how sacred natural sites are given recognition within the World Heritage system. It offers an analysis of the extent to which sacred natural sites that are part of nine World Heritage sites are recognised in site nomination files, management plans, and governance of these sites. The World Heritage sites are located across all continents except for Antarctica. We analysed sites in Australia, Greece, Guatemala, India, Japan, Kenya, Malaysia, New Zealand and the Russian Federation. We found that the cultural and spiritual significance of sacred natural sites is under-recognised, especially in natural World Heritage sites. In addition, Indigenous and religious custodians are frequently excluded from site management and governance. We make four recommendations for improving the recognition of sacred natural sites and the involvement of their custodians in the World Heritage process and in site nomination, governance, and management: (1) identification and recognition of sacred natural sites including their associated cultural and spiritual values; (2) recognition of, and articulated roles for custodians of sacred natural sites in the governance and management of World Heritage sites; (3) increased uptake of religious groups and Indigenous Peoples’ conservation approaches to the joint management of World Heritage sites that contain sacred natural sites, and (4) prevention of exclusion of custodians and ecological migration by applying inclusive conservation practices through rights-based approaches.
48
Sharom, Azmi. "A Critical Study of the Laws Relating to the Indigenous Peoples of Malaysia in the Context of Article 8(j) of the Biodiversity Convention." International Journal on Minority and Group Rights 13, no. 1 (2006): 53–67. http://dx.doi.org/10.1163/157181106777069932.
Full text
49
Fung, Jojo. "A Theological Reflection on 'The Baptism into the Deep' and its Missiological Implications for the Asian Catholic Church." Mission Studies 22, no. 2 (2005): 227–48. http://dx.doi.org/10.1163/157338305774756577.
Full textAbstract:
AbstractThis article represents a germinal effort in the field of contextual theology in Malaysia and employs a critical correlation method, facilitating an interface between the indigenous cultures and the Christian faith. At the onset of the theological reflection, this article identifies as its locus theologicus the kenotic experience of 'baptism in the deep' sacred mysteries of life, although this practice has been preceded by other renowned Asian theologians and amongst them, Aloysius Pieris of Sri Lanka no less. This 'epiphanic moment' is made possible through a reputable shaman who ritualized one of the religious beliefs and cultural practices of the Muruts, an indigenous people living near the Southwestern border of Sabah (former British North Borneo) and Northern Kalimantan on the Borneo Island. Yet this baptismal experience is all the more poignant because of the apparent poverty of a believing Murut community who embodies a little known spirituality of the marginalized poor in Asia. For reasons of its social marginality and subliminal sacrality, the corpus of the Muruts' beliefs and practices is described (for want of a better term) in the meantime as the subaltern spirituality of suspect. However, in correlating a context-specific religious experience to the papal teaching Novo Millennio Ineuunte, especially with regard to its underlying mission theology epitomized by the Lucan phrase 'put out in the deep' (Luke 5:4), its inadequacy becomes evident when transposed to Asia, a continent that abounds with pluriform yet distinctive cosmologies, cultures, psychologies and spiritualities. What is proposed as central to 'doing mission' in Asia is a dialogic process that involves a reciprocal mutuality of learning and unlearning, receiving and giving, enriching and critiquing. Resulting from this correlatonal interface is the enumeration of three indispensable criteria (power of distinction, sacrality of the rites of passage, rituals are efficacious), with an additional 5 theological principles (related to creation, Christ, Incarnation, Resurrection, the Spirit and sound fruits) for the re-valuation and evaluation of indigenous shamanism. These foundational principles become crucial for the subsequent explicitation of nine missiological strategies by which the Catholic Church of Asia become more efficacious in its mission amongst the indigenous peoples.
50
Cheng, Yi Xin, Chee Ping Chong, Chai Fung Kiew, and Mohd Baidi Bahari. "An assessment of health and social-economic status among Lanoh ethnic sub-group of Orang Asli (indigenous peoples) in Air Bah I village, state of Perak, Malaysia." Journal of Applied Pharmaceutical Science 4, no. 10 (October 30, 2014): 32–37. http://dx.doi.org/10.7324/japs.2014.401006.
Full text