Academic literature on the topic 'Orang Asal (Malaysian people)'
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Journal articles on the topic "Orang Asal (Malaysian people)"
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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.
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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
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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.
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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.
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Sari, Betti Rosita. "TRANSNATIONAL MIGRATION AND ETHNIC ENTREPRENEURSHIP AMONG THE CHAM DIASPORA IN MALAYSIA." Jurnal Kajian Wilayah 8, no. 1 (June 22, 2017): 1. http://dx.doi.org/10.14203/jkw.v8i1.763.
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This article is concerned with the Cham diaspora in Malaysia, who maintain transnational ties to their home land of “Kampong Cham” in Cambodia. With the process of movement and resettlement, this community confronted real challenges and had to develop new ways of life in a new milieu. From traditional forms of farming and fishing, which had been their main sources of economic support in Cambodia, these people transformed their main traditional activities to develop commercially-oriented economic activities in their new settlement.This paper aimed to answer two questions, first, how migrants use patron client relationships to survive and pursue their life in Malaysia. Second, how Cham diaspora in Malaysia who take the role of ethnic entrepreneur or patron help other migrants to negotiate transnational space and therefore facilitate transnationalism. This ethnic network plays an important role in their ethnic businesses and economic survival strategy, both for the previous migrant and new comer migrants. This paper contributes to a contemporary issue of Cham diaspora in Malaysia, one of ethnic minority in Cambodia and their strategy to face globalization by establishing transnational networking. Keywords: Diaspora, Cham, transnational migration, entrepreneurship, ethnic network, Malaysia AbstrakArtikel ini berkaitan dengan diaspora Cham di Malaysia, yang mempertahankan hubungan transnasional dengan tanah asal mereka "Kampong Cham" di Kamboja. Dengan proses perpindahan dan pemukiman kembali, komunitas ini menghadapi tantangan nyata dan harus mengembangkan cara hidup baru di lingkungan baru. Dari bentuk tradisional pertanian dan perikanan, yang merupakan sumber utama dukungan ekonomi mereka di Kamboja, orang-orang ini mengubah kegiatan tradisional utama mereka untuk mengembangkan kegiatan ekonomi berorientasi komersial di pemukiman baru mereka. Makalah ini bertujuan untuk menjawab dua pertanyaan, pertama, bagaimana migran menggunakan hubungan klien patron untuk bertahan dan mengejar kehidupan mereka di Malaysia. Kedua, bagaimana Cham diaspora di Malaysia yang mengambil peran pengusaha etnis atau pelindung membantu migran lainnya untuk menegosiasikan ruang transnasional dan karena itu memfasilitasi transnasionalisme. Jaringan etnik ini memegang peranan penting dalam bisnis etnik dan strategi bertahan hidup ekonomi mereka, baik bagi pendatang migran migran sebelumnya maupun pendatang baru. Makalah ini berkontribusi pada isu kontemporer Cham diaspora di Malaysia, salah satu etnis minoritas di Kamboja dan strategi mereka untuk menghadapi globalisasi dengan membangun jaringan transnasional. Kata kunci: Diaspora, Cham, migrasi transnasional, kewirausahaan, jaringan etnik, Malaysia
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SHAFIE, ANIS SYAFIQAH, and NOR KAMILAH MAKHTAR. "MOTIVASI PENGLIBATAN SISWA GURU DALAM AKTIVITI SUKARELAWAN MEMBANTU GOLONGAN ORANG KELAINAN UPAYA (OKU)." International Journal of Creative Future and Heritage (TENIAT) 8, no. 2 (September 30, 2020): 63–73. http://dx.doi.org/10.47252/teniat.v8i2.297.
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Kajian bagi mengenal pasti penglibatan dan motivasi siswa guru di Institut Pendidikan Guru Malaysia (IPGM) dengan aktiviti-aktiviti berbentuk kesukarelawan terhadap golongan Orang Kelainan Upaya (OKU) amat diperlukan untuk penyediaan maklumat asas kepada pihak pentadbir IPGM dalam merangka program berbentuk kesukarelawanan untuk menarik minat siswa guru memberi sumbangan dalam bentuk khidmat masyarakat terutamanya kepada golongan OKU. Kajian deskriptif ini bertujuan untuk mengkaji motivasi penglibatan siswa guru dalam akiviti kesukarelawan membantu golongan OKU yang melibatkan 70 orang responden siswa guru dari Institut Pendidikan Guru Kampus Kota Bharu (IPG KKB). Instrumen kajian yang digunakan adalah berbentuk soal selidik adaptasi daripada Teori Fungsi Katz (1960) dan diubahsuai berdasarkan Volunteer Function Inventory (VFI). Analisis data dijalankan menggunakan perisian IBM SPSS Statistics (Statistical Packages for Social Sciences) Version 19.0 bagi mendapatkan data peratus, kekerapan, min dan sisihan piawai. Kajian rintis dijalankan dan nilai Alpha Cronbach yang diperolehi adalah 0.92. Dapatan kajian mendapati fungsi nilai (min= 4.32) dan fungsi pemahaman (min=4.31) merupakan faktor motivasi tertinggi yang menyumbang kepada penglibatan siswa guru dalam aktiviti sukarelawan membantu golongan OKU. Hasil kajian juga mendapati faktor jantina tidak begitu mempengaruhi motivasi penglibatan siswa guru IPG KKB dalam aktiviti sukarelawan membantu OKU. Namun begitu, terdapat perbezaan yang signifikan antara siswa guru lelaki dan siswa guru perempuan bagi penglibatan yang bermotivasikan peningkatan (t=3.14, p<0.05), perlindungan (t=4.14, p<0.05) dan kerjaya (t=2.88, p<0.05). Dapatan kajian memberi implikasi terhadap keperluan perancangan program sukarelawan dan khidmat masyrakat terhadap golongan OKU oleh pihak pentadbir IPGM bagi memupuk semangat kesukarelawan yang positif dalam kalangan siswa guru.
Research on the identification of the involvement and motivation of pre service teachers at the Malaysian Teacher Education Institute (MTEI) with volunteerism activities for the Disabled is needed to provide basic information to MTEI administrators in designing volunteer programs to encourage pre service teachers to contribute in the community service activities especially to the disability group. This descriptive study aimed to identify the motivation of pre-service teachers’ involvement in volunteering activities to help the disabled and 70 respondents of pre-service teachers from the Kota Bharu Campus Teacher Education Institute (KBCTEI) were involved in this study. The instrument used was the adaptation questionnaire from the Katz Function Theory (1960) and was modified based on the Volunteer Function Inventory (VFI). Data analysis was performed using IBM SPSS Statistics (Statistical Packages for Social Sciences) Version 19.0 software for Windows to obtain standardized data of percentages, frequency, mean and standard deviation. A pilot study was conducted and found that the Alpha Cronbach's alpha was 0.92. The study found that the value function (mean=4.32) and comprehension function (mean=4.31) were the highest motivating factors contributing to the involvement of pre-service teachers in volunteering to assist the disabled. The study also found that gender factors did not significantly influence the involvement of KBCTEI pre-service teachers in volunteering to assist the disabled. However, there was a significant difference between male and female pre-service teachers for improving function (t=3.14, p<0.05), protection function (t=4.14, p<0.05) and career (t=2.88, p<0.05). The findings of the study provide implications for the needs of volunteer program planning and services for people with disabilities by MITE administrators to foster a positive volunteer spirit among pre-service teachers.
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A. Latif, Taufik, Mohd Syuja Saedin, Norazilah Buhari, and Ira Meilita Ibrahim. "Amalan ‘Berbudi Bahasa’: Satu Kajian Nilai Peradaban Masyarakat Malaysia." Sains Insani 3, no. 2 (September 7, 2018): 68–73. http://dx.doi.org/10.33102/sainsinsani.vol3no2.62.
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‘Apa guna berkain batik, kalau tidak berbaju kasa, Apa guna memang cantik, kalau tidak berbudi bahasa’. History has proven how the life patterns of society in the past were reflected through the values that became the basis of the development of civilization. The value is essentially an impression that affects the choice pattern of the form, the tool and the goal of action. The value becomes a measure and holds on the good bad or pretty ugliness of a behaviour based on the norms or habits of the society. As members of a society, individuals are nurtured by social values shared with others and that values eventually become prevalent in the society. From norm it becomes the civilizational values that is owned by a civilization. In the context of Malaysian society, these civilizational values is part of the society that cannot be separated. This value includes behaviour, speech and temperament. However, lately we could see that the courtesy value within our society is declining and shows the scenario is being marginalized in the daily life of the community. In this regard, the study aims at examining the level of consciousness in courtesy and looking at the forms of ignorance of the noble practices. This study uses quantitative methods that involve the collection of key data through survey of 100 people among various communities.Keywords: Practice, courtesy, values of civilization, society
Abstrak: ‘Apa guna berkain batik, kalau tidak berbaju kasa, Apa guna memang cantik, kalau tidak berbudi bahasa’. Sejarah telah membuktikan betapa corak hidup masyarakat pada zaman dahulu dicerminkan melalui nilai-nilai yang menjadi asas perkembangan ketamadunan. Nilai pada asasnya merupakan tanggapan yang mempengaruhi corak pilihan terhadap bentuk, alat dan matlamat tindakan. Nilai menjadi ukuran dan pegangan tentang baik buruk atau cantik hodoh sesuatu perlakuan berasaskan kelaziman atau kebiasaan masyarakat. Sebagai anggota masyarakat, seseorang individu dipupuk dengan nilai-nilai sosial yang dikongsi bersama dengan orang lain dan nilai itu akhirnya menjadi kelaziman dalam masyarakat. Daripada kelaziman inilah maka ianya menjadi nilai peradaban yang bersifat mutlak dimiliki oleh sesebuah ketamadunan. Dalam konteks masyarakat Malaysia, nilai berbudi bahasa merupakan nilai peradaban yang tidak boleh dipisahkan dengan masyarakat. Nilai ini merangkumi tingkah laku, pertuturan dan perangai. Namun, nilai ini semakin tidak dititiberatkan dan memperlihatkan senario semakin terpinggir dalam kehidupan seharian masyarakat. Sehubungan dengan itu, kajian ini bertujuan untuk meneliti tahap kesedaran amalan berbudi bahasa dan melihat bentuk-bentuk pengabaian amalan berbudi bahasa tersebut. Kajian ini menggunakan kaedah kuantitatif yang melibatkan pengumpulan data utama melalui tinjauan ke atas 100 orang dalam kalangan masyarakat pelbagai kaum.Kata kunci: amalan, berbudi bahasa, nilai peradaban, masyarakat.
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Mohd Salleh, Norsaleha, Noor Hafizah Mohd Haridi, Ahmad Munawar Ismail, and Mohd Shairawi Mohd Noor. "Modus Operandi Gerakan Liberalisme di Malaysia." International Journal of Interdisciplinary and Strategic Studies 2, no. 1 (May 28, 2021): 96–103. http://dx.doi.org/10.47548/ijistra.2021.28.
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Abstrak
Liberalisasi adalah proses tersusun dalam mempromosi dan menerapkan bentuk-bentuk pemikiran bebas dalam minda masyarakat khususnya umat Islam. Matlamat asasnya adalah untuk membebaskan pemikiran umat Islam daripada pandangan-pandangan turath yang dianggap tidak munasabah dan menyekat kemajuan. Kepercayaan daripada matlamat ini jelas bertentangan dengan prinsip-prinsip asas Ahli Sunah Waljamaah yang menuntut umat Islam berpegang teguh kepada al-Quran dan hadis serta pandangan-pandangan mujtahid dari pelbagai bidang dan sudut. Tulisan ini bertujuan mengenal pasti modus operandi penyebaran pemikiran liberal dalam masyarakat Islam di Malaysia. Kajian ini menggunakan pendekatan kualitatif yang melibatkan analisa kandungan dan temu bual separa berstruktur bersama lima orang belia yang menyokong idealisme liberal dan agenda liberalisme kepada masyarakat Islam di Malaysia. Dapatan temu bual dianalisis menggunakan kaedah analisa perkataan dan thematic. Hasil dapatan kajian menunjukkan gerakan liberalisme di Malaysia mempunyai kerangka modus operandi yang tersusun dalam menyebarkan fahaman tersebut kepada masyarakat di Malaysia. Mereka menggunakan sembilan (9) kerangka modus operandi iaitu persepsi, prinsip, motif, skala, propaganda, perkaderan, proksi, lingkaran sosial dan indoktrinasi. Dapatan ini mendedahkan tentang modus operandi gerak kerja liberalisme dalam mempengaruhi pemikiran masyarakat Islam dan menjauhkan masyarakat daripada peraturan hidup Islam yang sebenar. Namun begitu, kekuatan Islam yang terkandung di dalamnya akidah, syariah dan akhlak dapat menjadi perisai utama dalam mendepani pelbagai ancaman pemikiran khususnya ancaman liberalisme di Malaysia.
Kata Kunci: Liberalisme; Pemikiran Islam; Ahli Sunah Waljamaah; Islam; belia
Abstract
Liberalization is a structured process in promoting and implementing forms of free-thinking in the minds of the people, especially Muslims. Its basic purpose is to free the minds of Muslims from the views of turath which are considered unreasonable and to hinder progress. Beliefs of this aim are clearly at odds with the fundamental principles of the Sunnis who require Muslims to adhere to the Qur'an and the hadith as well as the views of the mujtahid from various fields and angles. This paper aims to identify the modus operandi of disseminating liberal thought in the Muslim community in Malaysia. This study uses a qualitative approach that involves content analysis and semi-structured interviews with five youths who support liberal idealism and the liberalism agenda for the Muslim community in Malaysia. Interviews were analyzed using word and thematic analysis methods. The findings of the study show that the liberalism movement in Malaysia has a modus operandi framework in place to disseminate that understanding to the Malaysian public. They use nine (9) modus operandi frameworks namely perception, principle, motive, scale, propaganda, proportion, proxy, social circle, and indoctrination. This finding reveals the modus operandi of liberalism's work in influencing the thinking of the Muslim community and keeping society out of the true rules of Islamic life. Nonetheless, the Islamic power contained in the creed, sharia and morals can be a key shield in dealing with various threats of thinking especially the threat of liberalism in Malaysia.
Keywords: Liberalism; Islamic thought; Ahlus Sunnah wal Jamaah; Islam; youth
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Muhd. Fisal, Siti Fariza, Azman Ab. Rahman, Sanep Ahmad, and Hairunnizam Wahid. "Kedudukan Mangsa Banjir Sebagai Penerima Zakat dan Cadangan Pengaplikasiannya di Malaysia." Journal of Fatwa Management and Research 8, no. 1 (July 18, 2018): 109–23. http://dx.doi.org/10.33102/jfatwa.vol8no1.54.
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On 24 December 2014, floods have plagued Malaysian society, especially in the east coast which resulted in losses of millions of ringgit and many lives. The most affected areas were the states of Kelantan, involving the number of victims in nine districts with a total of 34,955 victims. Those involved with flood loss of property such as houses, vehicles, farm equipment and basic source of income. People are also concerned and lend a hand. Questions arise regarding the eligibility of flood victims as the one of the eight zakat recipients. Therefore, this study will evaluate the position of victims as beneficiaries zakat itself. The study will also recommended an appropriate scheme for the flood victims if they are entitled to receive zakat. The study found that the victims were entitled under the category of recipients of zakat al- gharimin because they are having difficulties in getting the necessities in basic needs. The proposed scheme will provide assistances in housing, food and clothing, because of human needs. The implications of the study provides guidelines to zakat institutions in providing assistance to flood victims. Future studies can be conducted to identify the effectiveness of the scheme of zakat that are provided to the victims.
Keywords: Rights of zakat, eight asnaf, emergency within Islam, flood victims, zakat sceheme.
Abstrak
Pada 24 Disember 2014, bencana banjir telah melanda Malaysia khususnya di kawasan Pantai Timur yang mengakibatkan kerugian jutaan ringgit dan mengorbankan banyak nyawa. Kawasan yang paling teruk terjejas adalah negeri Kelantan, yang melibatkan jumlah mangsa banjir di sembilan jajahan seramai 34,955 orang mangsa. Mereka yang terlibat dengan bencana banjir kehilangan harta seperti tempat kediaman, kenderaan, ladang punca pendapatan dan peralatan asas untuk menjalani kehidupan. Keadaan yang dialami oleh mereka tidak terlepas daripada mata-mata masyarakat yang prihatin untuk menyalurkan bantuan. Timbul persoalan tentang kedudukan mangsa banjir sebagai asnaf yang berhak menerima zakat. Justeru, kajian ini akan menilai kedudukan mangsa banjir sebagai penerima zakat. Kajian ini juga akan mencadangakan skim bantuan yang sesuai untuk diberikan kepada mangsa banjir sekiranya mereka berhak menerima zakat. Hasil kajian mendapati mangsa banjir layak menerima bantuan zakat di bawah kategori asnaf al-gharimin menepati syarat sebagai penerima zakat. Skim bantuan yang dicadangkan adalah bantuan berbentuk keperluan asasi seperti skim bantuan tempat tinggal, makanan dan pakaian. Implikasi kajian memberikan garis panduan kepada institusi zakat dalam menyediakan bantuan kepada mangsa banjir. Kajian lanjutan boleh dilakukan dalam mengenalpasti keberkesanan skim bantuan yang diberikan kepada mangsa banjir.
Kata kunci: Hak zakat, asnaf lapan, darurat dalam Islam, mangsa banjir, skim bantuan.
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Amin, M. Z. M. Zohdi, Yasmin Hanani Mohd Safian, Mohd Nasir Abdul Majid, Muhammad Yusuf Khalid, Wan Azura Wan Ahmad, Mohd Azhar Ibrahim Residi, Adnan Mohamed Yusoff, Mohamed Akhiruddin Ibrahim, and Mohd Syakir Arifin. "Taysir Method of Teaching Halal and Haram to Indigenous People (Orang Asli) in Malaysia—A Preliminary Study." Advanced Science Letters 23, no. 5 (May 1, 2017): 5000–5003. http://dx.doi.org/10.1166/asl.2017.8993.
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Yahya, Hardawati, Florina Rosmin, Jurry Foo, and Ricky Alisky Martin. "KESAN AMALAN SISTEM PERTANIAN TRADISIONAL DAN PERANAN ORANG ASAL DALAM MENGURANGKAN DEGRADASI HUTAN: KAJIAN DI HUTAN SIMPAN GANA-LINGKABAU, KOTA MARUDU, SABAH." Journal of Borneo Social Transformation Studies 6, no. 1 (December 23, 2020): 123–47. http://dx.doi.org/10.51200/jobsts.v6i1.2799.
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Degradasi hutan seringkali dikaitkan dengan Orang Asal terutamanya yang tinggal di pinggir atau di dalam hutan simpan, apabila sistem pertanian tradisional yang mereka warisi daripada turun-menurun menggunakan kaedah yang kurang efektif dan memberi kesan negatif kepada sumber hutan. Oleh yang sedemikian, kefahaman tentang peranan Orang Asal dalam membantu dan mengurangkan kesan degradasi hutan adalah sangat penting. Secara khususnya, kajian ini telah dijalankan untuk: (1) mengkaji jenis sistem pertanian tradisional yang diamalkan oleh Orang Asal di Hutan Simpan Gana-Lingkabau, dan (2) mengenalpasti peranan Orang Asal dalam mengurangkan degradasi hutan. Sebanyak 10 buah kampung telah terlibat dalam kajian ini, di mana kampung-kampung ini telah ditempatkan semula di luar kawasan Hutan Simpan Gana-Lingkabau, Kota Marudu, Sabah. Kaedah trangulasi termasuk pendekatan temubual secara bersemuka, survei menggunakan borang soal selidik dan pemerhatian lapangan telah dilakukan. Hasil daripada kajian ini mendapati bahawa majoriti isi rumah yang tinggal di kawasan ini terlibat dalam sistem pertanian tradisional, sebahagian besarnya penanaman jenis tanaman selingan, perhutani (perhutanan-tani), dan tanaman di sekitar kawasan rumah. Kajian ini juga mendedahkan bahawa kebanyakan isi rumah menyatakan mereka memainkan peranan yang penting dalam penanaman perhutani, mengurangkan kebakaran hutan, dan pertanian pindah serta terlibat dalam penanaman giliran dan tanaman selingan. Oleh yang sedemikian, berdasarkan kepada hasil dapatan daripada kajian ini, ia boleh disimpulkan bahawa peranan dan penglibatan Orang Asal dalam sistem pertanian tradisional yang digabungkan dengan pengurusan perhutanan, dapat membantu mengurangkan kesan degradasi hutan, disamping itu dapat meningkatkan peranan mereka dalam bersama-sama menguruskan sumber hutan.
Forest degradation is frequently associated with indigenous peoples, especially those living in the fringe or within the forest reserves, when the traditional farming system they inherited from generations use ineffective methods and negatively affect forest resources. Therefore, understanding the role of indigenous people in helping and mitigating the effects of deforestation is vital. Importantly, this study was undertaken to (1) examine the types of traditional farming systems practised by indigenous people in Gana-Lingkabau Forest Reserve, and (2) identify the role of indigenous peoples in reducing deforestation. Ten villages were involved in this study, which reallocated outside of the Gana-Lingkabau Forest Reserve, Kota Marudu, Sabah. Triangulation methods including face-face interviews, survey using questionnaire and field observations were performed. The findings of the study found that the majority of households residing in this area were involved in traditional farming systems, predominantly integrated farming, agroforestry, and homegarden. The findings also revealed that most households stated that they play a significant role in agroforestry, reducing forest fires, shifting cultivation, and were involved in rotation and integrated farming. Therefore, based on the work conducted in this study, it can be concluded that the role and involvement of indigenous people in the traditional farming system combined with forestry management, can help reduce the effects of deforestation, while enhancing their role in jointly managing forest resources.
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Jauding, Kelly, and Colonius Atang. "PENGARUH SOSIOBUDAYA ORANG ASAL TERHADAP TINGKAH LAKU PENJAGAAN KESIHATAN: SATU TINJAUAN LITERATUR." Journal of Borneo Social Transformation Studies 6, no. 1 (December 23, 2020): 103–22. http://dx.doi.org/10.51200/jobsts.v6i1.2798.
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Penyelidikan Geografi Kesihatan sebagai subdisiplin dalam Geografi Manusia mula berkembang seiring dengan penggunaan kaedah kualitatif yang semakin popular menjelang tahun 1990-an. Pengkajian Geografi Kesihatan adalah berfokuskan kepada pemberian makna tempat dan pengaruh persekitaran kepada kesihatan. Pendekatan ini berkontradiksi dengan pendekatan Geografi Perubatan yang melihat tempat hanyalah sebagai ‘kanvas’ dimana peristiwa berlaku. Pemberian makna tempat dalam kajian Geografi Kesihatan menunjukkan bahawa tempat bukan hanya dicirikan oleh sifat fizikal malah juga dicirikan oleh sifat sosiobudaya. Justeru, dalam memahami tentang hasil kesihatan disesebuah tempat, ciri budaya turut perlu diambil kira. Oleh itu, dalam artikel ini elemen sosiobudaya yang mempengaruhi tingkah laku orang asal dalam penjagaan kesihatan akan diulas dengan lebih lanjut. Kepercayaan kesihatan dalam kalangan orang asal didapati adalah bersifat kolektif yang meliputi kesihatan fizikal dan mental, hubungan dengan nenek moyang, komuniti dan alam semula jadi. Manakala elemen sosiobudaya yang mempengaruhi tingkah laku penjagaan kesihatan dalam kalangan orang asal adalah pelbagai seperti batasan bahasa, pendidikan, jaringan keselamatan sosial, pengaruh gender dan sebagainya. Elemen sosiobudaya tersebut didapati menyebabkan halangan akses penjagaan kesihatan dalam kalangan orang asal. Maka itu, intervensi yang berkesan dalam mengatasi halangan tersebut perlulah bersifat holistik dan melibatkan pendekatan transdisiplin bagi meningkatkan keyakinan dan penggunaan orang asal terhadap perkhidmatan penjagaan kesihatan.
Health Geography research as a subdiscipline in Human Geography began to grow in line with qualitative methods that became increasingly popular by the 1990s. The study of Health Geography is focused on giving meaning to places and the influence of the environment on health. This approach contradicts the Medical Geography approach, which sees the place only as a 'canvas' where events occur. The definition of place in the study of Health Geography shows that place is not only characterized by physical properties but also characterized by socio-cultural properties. Therefore, in understanding the health outcomes of a place, a place's cultural characteristics should be taken into account. Thus, in this paper, the socio-cultural elements influencing indigenous behavior in health care will be reviewed further. Health beliefs among indigenous peoples were collective in nature, covering physical and mental health, ancestral relationships, community, and nature. At the same time, the socio-cultural elements that influence health care behavior among indigenous people are various such as language limitations, education, social security networks, gender influences, and so on. These socio-cultural elements were found to cause barriers to access to health care among indigenous peoples. Therefore, effective interventions in overcoming these barriers must be holistic and involve a transdisciplinary approach to increase indigenous people's confidence and use in healthcare services.
Books on the topic "Orang Asal (Malaysian people)"
1
Ganie, Tajuddin Noor. Asal usul orang Banjar. Banjarmasin, Kalsel [i.e. Kalimantan Selatan]: Rumah Pustaka Karya Sastra, 2010.
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Purwadi. Sejarah asal-usul nenek moyang orang Jawa. Jogjakarta: Tunas Harapan, 2004.
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Tachimoto, Narifumi. The Orang Hulu: A report on Malaysian orang asli in the 1960's. Subang Jaya, Malaysia: Center for Orang Asli Concerns, 2001.
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Saidi, Ridwan. Profil orang Betawi: Asal muasal, kebudayaan, dan adat istiadatnya. Jakarta: Gunara Kata, 1997.
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Orang asal, sebuah pengenalan bergambar: A photographic introduction to the first peoples of Malaysia. Donggongon, Sabah: Jaringan Orang Asal SeMalaysia, 2014.
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Yusop, Mohd Sharifudin. Keterancaman bahasa: Orang asli : Duano & Kanaq. Serdang: Universiti Putra Malaysia Press, 2013.
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A, Baer, and Gianno Rosemary, eds. Semelai communities at Tasek Bera: A study of the structure of an orang asli society. Subang Jaya, Malaysia: Centre for Orang Asli Concerns, 2001.
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Violence and the dream people: The Orang Asli in the Malayan emergency, 1948-1960. Athens, OH: Ohio University Center for International Studies, 1995.
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Malaysia. Jawatankuasabersama Perayaan Hari Orang Asal Sedunia Peringkat Kebangsaan., ed. Perayaan hari orang asal sedunia, HOAS-4 =: International day for the world's indigenous people, IDWIP-4 : Tambunan Village Resort Centre (TVRC), Tambunan, Sabah, Malaysia 9 hb Ogos 1998. [Kuala Lumpur]: Jawatankuasabersama Perayaan Hari Orang Asal Sedunia Peringkat Kebangsaan (Malaysia), 1998.
Find full textBook chapters on the topic "Orang Asal (Malaysian people)"
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Krishnasamy, Hariharan N. "Effective Leadership Style for Indigenous Schools in the Malaysian Context." In Advances in Educational Marketing, Administration, and Leadership, 143–66. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-5858-3.ch008.
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This study focuses on the indigenous peoples of Malaysia who are collectively categorized as the orang asli (indigenous people) in Malaysia. This group was selected as they face many challenges in the field of education which is often linked to poverty, incompatible teaching-learning methods, lack of facilities, and school leadership. The study investigates the role of school administrators, teachers, parents, and pupils in five selected schools in Malaysia. Five school headmasters, two administrative officials, 10 teachers, 10 parents, and 10 students took part in this qualitative study. Interviews on school leadership were explored in terms of challenges and good practices which leads to the development of a model that incorporates the findings from the study. It is hoped that the model which emphasizes sociocultural sensitivity, the need to draw on the knowledge and the skills of the orang asli for educational development, and reaching out to them will be helpful to indigenous peoples in Malaysia and other countries.