This objective of this study is to analyse national integration in two children’s novels, Rahsia Dhia (2014) by Zainun Mustapha and Iqbal Membina Jaya (2015) by Radzemah Bolhassan. This study was carried out based on previous literary reviews that reveal the application of national integration in children’s literature, especially novels, is less emphasised by the authors based on the notion that children’s novels are simple, relaxing and entertaining. Literature is one of the mediums that can serve as a vehicle for national integration in society especially children. Therefore, the inculcation of national integration in children’s novels should be given due consideration by the novelist so that the material presented is not only enjoyable to read, but knowledgeable and didactic, fostering the spirit of solidarity among children which is appropriate in the Malaysian multiethnic community. Furthermore, this study will utilise the ideas of the theory of literary sociology as an analytical framework. The findings show that the stories contained in the two novels examined, demonstrate the inculcation of national integration elements in children’s novels and loaded with messages educating children. The findings of the study also show that the themes used in the two novels are influenced by social, economic, political and educational changes and as well as historical factors that occur in Malaysia.
本研究的目的是分析Zainun Mustapha的《Rahsia Dhia》(2014)和Radzemah Bolhassan的《Iqbal Membina Jaya》(2015)这两部儿童小说中的民族一体化。本研究是基于先前的文学评论进行的，这些评论揭示了民族融合在儿童文学，特别是小说中的应用，作者们基于儿童小说简单，轻松和娱乐的观念而不太重视。文学是一种媒介，可以作为一个工具的民族融入社会，特别是儿童。因此，小说家应该在儿童小说中适当考虑民族融合的灌输，使所呈现的材料不仅具有阅读乐趣，而且具有知识和说教性，培养儿童之间的团结精神，这在马来西亚多民族社区是合适的。此外，本研究将运用文学社会学理论的观点作为分析框架。研究结果表明，这两部小说所包含的故事，体现了儿童小说中民族融合元素的灌输，并承载着教育儿童的信息。研究结果还表明，这两部小说中使用的主题受到马来西亚社会、经济、政治和教育变化以及历史因素的影响。
{"title":"Integrasi Nasional dalam Novel Kanak-Kanak Terpilih","authors":"Faezah Muhayat, Nik Rafidah Nik Muhamad Affendi, Fazilah Husin","doi":"10.21315/km2023.41.1.12","DOIUrl":"https://doi.org/10.21315/km2023.41.1.12","url":null,"abstract":"This objective of this study is to analyse national integration in two children’s novels, Rahsia Dhia (2014) by Zainun Mustapha and Iqbal Membina Jaya (2015) by Radzemah Bolhassan. This study was carried out based on previous literary reviews that reveal the application of national integration in children’s literature, especially novels, is less emphasised by the authors based on the notion that children’s novels are simple, relaxing and entertaining. Literature is one of the mediums that can serve as a vehicle for national integration in society especially children. Therefore, the inculcation of national integration in children’s novels should be given due consideration by the novelist so that the material presented is not only enjoyable to read, but knowledgeable and didactic, fostering the spirit of solidarity among children which is appropriate in the Malaysian multiethnic community. Furthermore, this study will utilise the ideas of the theory of literary sociology as an analytical framework. The findings show that the stories contained in the two novels examined, demonstrate the inculcation of national integration elements in children’s novels and loaded with messages educating children. The findings of the study also show that the themes used in the two novels are influenced by social, economic, political and educational changes and as well as historical factors that occur in Malaysia.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90242005","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What accounts for Malay comedy’s longstanding preoccupation with work? This article argues that it marks a way of questioning capitalism’s universality wherein labour is not regarded as human nature but a specific demand emerging out of a recent and modern symbolic order. The radicality of this move will be demonstrated via Alenka Zupančič’s dialectical account of how comedy functions through revealing the contingency of meaning. Malay comedies operate to similar effects through a regular use simulation – such as mimicry, impersonation and disguises – where the notion of “work” is singled out to be scrutinised and estranged. But beyond this, bringing Malay comedy into conversation with Zupančič allows for a historical materialist extension of comedy’s dialectical operation in two regards. First, meaning is contingent not due to the “nature” of concepts but the extent to which concepts are affected by historical capitalism. Second, the simulations stress the corporeality of this process as the comic body is reducible neither as “just another object,” nor idealised as an emancipatory experience as how it has been rendered by notable theories of comedy. It is, rather, a site where historical understanding takes place.
{"title":"Work Never Works: On Malay Comedy’s Politics of Labour","authors":"A. Rahmat","doi":"10.21315/km2023.41.1.9","DOIUrl":"https://doi.org/10.21315/km2023.41.1.9","url":null,"abstract":"What accounts for Malay comedy’s longstanding preoccupation with work? This article argues that it marks a way of questioning capitalism’s universality wherein labour is not regarded as human nature but a specific demand emerging out of a recent and modern symbolic order. The radicality of this move will be demonstrated via Alenka Zupančič’s dialectical account of how comedy functions through revealing the contingency of meaning. Malay comedies operate to similar effects through a regular use simulation – such as mimicry, impersonation and disguises – where the notion of “work” is singled out to be scrutinised and estranged. But beyond this, bringing Malay comedy into conversation with Zupančič allows for a historical materialist extension of comedy’s dialectical operation in two regards. First, meaning is contingent not due to the “nature” of concepts but the extent to which concepts are affected by historical capitalism. Second, the simulations stress the corporeality of this process as the comic body is reducible neither as “just another object,” nor idealised as an emancipatory experience as how it has been rendered by notable theories of comedy. It is, rather, a site where historical understanding takes place.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79948178","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study examines the development of the Islamic Educational system in Malaya, especially in Pulau Pinang between 1922 and 1957. This period is significant because the institutionalisation of the reform of the educational system based on the rapid development of both English and vernacular educational institutions in Malaya which rivalled the Islamic Educational institutions. This study focuses on the role of the third Headmaster of Madrasah al-Mashoor al-Islamiah, Syeikh Abbas Bakar Rafiee in bringing and implementing the idea of reform in the field of Islamic Education which was previously pioneered by Syed Syeikh al-Hadi. This study uses qualitative research methods based on primary and secondary sources using historical and thematic approaches. The results of the study show that Syeikh Abbas play a very important role in implementing this various madrasah reforms in terms of administrative and curriculum systems, introducing co-curricular activities and sending the students to further their studies in West Asia. In addition, Syeikh Abbas also played a significant role in establishing the madrasah girls’ section, the Madrasah al-Mashoor’s branch in Balik Pulau and in cooperating to establish a madrasah in Sabak Bernam modelled upon the Madrasah al-Mashoor. In addition, the headmaster also produced influential human capital that has brought changes in social awareness in society and played an important role in shaping the country’s history.
本研究考察了伊斯兰教育制度在马来亚的发展，特别是在1922年至1957年间在槟榔屿。这一时期意义重大，因为教育制度改革的制度化是基于马来亚英语和本土教育机构的快速发展，与伊斯兰教育机构相媲美。本研究的重点是伊斯兰学校第三任校长syekh Abbas Bakar Rafiee在引入和实施伊斯兰教育领域改革理念方面的作用，该理念此前由Syed Syeikh al-Hadi率先提出。本研究采用定性研究方法，以一手资料和第二手资料为基础，采用历史和专题研究方法。研究结果表明，Syeikh Abbas在实施各种伊斯兰学校改革方面发挥了非常重要的作用，包括行政和课程系统，引入课外活动以及将学生送到西亚继续学习。此外，谢赫·阿巴斯还在建立马绍尔伊斯兰学校女生部、马绍尔伊斯兰学校在巴利克岛的分支机构以及合作在沙巴克伯南以马绍尔伊斯兰学校为模式建立一所伊斯兰学校方面发挥了重要作用。此外，校长还产生了有影响力的人力资本，带来了社会意识的变化，在塑造国家历史方面发挥了重要作用。
{"title":"Peranan Syeikh Abbas Bakar Rafiee dalam Pembaharuan Sistem Pendidikan Islam di Madrasah Al-Mashoor Al-Islamiah Pulau Pinang, 1922–1957","authors":"Ahmad Dzulfahmi Muhamad","doi":"10.21315/km2023.41.1.10","DOIUrl":"https://doi.org/10.21315/km2023.41.1.10","url":null,"abstract":"This study examines the development of the Islamic Educational system in Malaya, especially in Pulau Pinang between 1922 and 1957. This period is significant because the institutionalisation of the reform of the educational system based on the rapid development of both English and vernacular educational institutions in Malaya which rivalled the Islamic Educational institutions. This study focuses on the role of the third Headmaster of Madrasah al-Mashoor al-Islamiah, Syeikh Abbas Bakar Rafiee in bringing and implementing the idea of reform in the field of Islamic Education which was previously pioneered by Syed Syeikh al-Hadi. This study uses qualitative research methods based on primary and secondary sources using historical and thematic approaches. The results of the study show that Syeikh Abbas play a very important role in implementing this various madrasah reforms in terms of administrative and curriculum systems, introducing co-curricular activities and sending the students to further their studies in West Asia. In addition, Syeikh Abbas also played a significant role in establishing the madrasah girls’ section, the Madrasah al-Mashoor’s branch in Balik Pulau and in cooperating to establish a madrasah in Sabak Bernam modelled upon the Madrasah al-Mashoor. In addition, the headmaster also produced influential human capital that has brought changes in social awareness in society and played an important role in shaping the country’s history.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81238727","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nudra Shafini Halis Azhan, Mohd. Zariat Abdul Rani, Salmah Jan Noor Muhammad
This study stems from a literature review that discovers that main ideas of Moderate Propositional Theory of Literary Truth has been discussed and applied to multiple fields of study using various languages including Portuguese, Russian, Finnish and English. This invites a study to discuss the main ideas of the model in Malay literature using the Malay language. This article outlines two objectives. First, to relate the main ideas in the model of Moderate Propositional Theory of Literary Truth with Malay literary works. Second, to sum up the main ideas of Moderate Propositional Theory of Literary Truth by Jukka Mikkonen. The results of the analysis found that Moderate Propositional Theory of Literary Truth presents three ways for philosophy to be conveyed through fiction, which are literary assertions, literary suggestions and literary hypotheses. An analysis of the relationship between the literary assertions and “Pujangga Melayu” by Mohd. Affandi Hassan, literary suggestions and “Salina” by A. Samad Said, and literary hypotheses and “Di Negeri Belalang” by Anwar Ridhwan found that the three ways of conveying philosophy offer different features and aspects in shaping what is called “philosophical fiction”.
{"title":"Moderate Propositional Theory of Literary Truth oleh Jukka Mikkonen: Satu Pengenalan Terhadap Kesusasteraan Melayu Moden","authors":"Nudra Shafini Halis Azhan, Mohd. Zariat Abdul Rani, Salmah Jan Noor Muhammad","doi":"10.21315/km2023.41.1.11","DOIUrl":"https://doi.org/10.21315/km2023.41.1.11","url":null,"abstract":"This study stems from a literature review that discovers that main ideas of Moderate Propositional Theory of Literary Truth has been discussed and applied to multiple fields of study using various languages including Portuguese, Russian, Finnish and English. This invites a study to discuss the main ideas of the model in Malay literature using the Malay language. This article outlines two objectives. First, to relate the main ideas in the model of Moderate Propositional Theory of Literary Truth with Malay literary works. Second, to sum up the main ideas of Moderate Propositional Theory of Literary Truth by Jukka Mikkonen. The results of the analysis found that Moderate Propositional Theory of Literary Truth presents three ways for philosophy to be conveyed through fiction, which are literary assertions, literary suggestions and literary hypotheses. An analysis of the relationship between the literary assertions and “Pujangga Melayu” by Mohd. Affandi Hassan, literary suggestions and “Salina” by A. Samad Said, and literary hypotheses and “Di Negeri Belalang” by Anwar Ridhwan found that the three ways of conveying philosophy offer different features and aspects in shaping what is called “philosophical fiction”.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87689861","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Reviewing the history and trajectory of Malaysia’s foreign policy, this article highlights national role conceptions (NRCs) during Tunku’s premiership between 1957 and 1968 and the first and second Mahathir tenures of 1981–2003 and 2018–2020, respectively. Malaysia’s foreign policy and its fundamentals have remained reasonably stable over prolonged periods but NRCs, which define foreign policy, have witnessed shifting nuances and noticeable changes under different premierships. Foreign policy under succeeding Malaysian governments has seen major shifts occurring in the transition of foreign policy in tandem with changing NRCs. Malaysian foreign policy is articulated within the constraints posed by the global and regional environments and that of a highly politicised, often divided domestic landscape. In the Tunku era, Malaysia was decidedly a Western ally, symbolised by NRCs of being “pro-West” and “anti-communist”. Since then, Malaysia’s relations with major powers and regional countries have shown a stable, neutral and non-aligned stance and it emerged as a “regional neutral strategist” under the premiership of Tun Abdul Razak. This article argues that the shifts and revisions in Malaysia’s NRCs under Mahathir as a “global champion of the South”, exemplar of “Looking East” and “champion of moderate Islam” were not all just outcomes of elite preferences but reflected political agendas of elites and political agents within the domestic political game. Drawing on some examples of domestic contestations over NRCs and foreign policy, the article points to the re-definition and even the abandonment of policy directions which were not consonant with the imperatives of the domestic political game.
{"title":"Malaysia’s National Role Conceptions and Transitions of Foreign Policy From Tunku to Mahathir","authors":"J. Saravanamuttu, E. Mark, Nawaljeet Singh Rayar","doi":"10.21315/km2023.41.1.2","DOIUrl":"https://doi.org/10.21315/km2023.41.1.2","url":null,"abstract":"Reviewing the history and trajectory of Malaysia’s foreign policy, this article highlights national role conceptions (NRCs) during Tunku’s premiership between 1957 and 1968 and the first and second Mahathir tenures of 1981–2003 and 2018–2020, respectively. Malaysia’s foreign policy and its fundamentals have remained reasonably stable over prolonged periods but NRCs, which define foreign policy, have witnessed shifting nuances and noticeable changes under different premierships. Foreign policy under succeeding Malaysian governments has seen major shifts occurring in the transition of foreign policy in tandem with changing NRCs. Malaysian foreign policy is articulated within the constraints posed by the global and regional environments and that of a highly politicised, often divided domestic landscape. In the Tunku era, Malaysia was decidedly a Western ally, symbolised by NRCs of being “pro-West” and “anti-communist”. Since then, Malaysia’s relations with major powers and regional countries have shown a stable, neutral and non-aligned stance and it emerged as a “regional neutral strategist” under the premiership of Tun Abdul Razak. This article argues that the shifts and revisions in Malaysia’s NRCs under Mahathir as a “global champion of the South”, exemplar of “Looking East” and “champion of moderate Islam” were not all just outcomes of elite preferences but reflected political agendas of elites and political agents within the domestic political game. Drawing on some examples of domestic contestations over NRCs and foreign policy, the article points to the re-definition and even the abandonment of policy directions which were not consonant with the imperatives of the domestic political game.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90581111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nur Najwa Yusof, Ahmad Kamal Ariffin Mohd Rus, Noor Ain Mat Noor
This study emphasises the development of the socio-economy of the Malay community in Kedah. The issues focused on are related to the debt and poverty which had been the dilemma and shackled the Malay community, specifically the farmers. This research will unfold the factors that had led the farmers to like being indebted. This practice was seen to be the norm to the everyday life in handling hardship. In addition, the practice of indebtedness too had led the farmers to fall into the scourge of poverty. This research fully uses historical documents and materials which include books, articles, files from the state secretary, CO 273 Straits Settlements, Original Correspondence, 1838–1922 and CO 716, Kedah/ Perlis Sessional Papers, 1905–1937. It was found that for the first quarter of the 20th century, the Malays in Kedah specifically the farmers suffered from financial difficulties. They were not only faced with poverty but also oppression from the middlemen and mounting debts. Many of these farmers at that time had to borrow from the loan sharks who were seen as the main source of income to settle all their bad debts. This research provides understanding about poverty, oppression and middleman issues.
{"title":"Isu-Isu Kemiskinan dalam Kalangan Masyarakat Melayu Kedah pada Suku Pertama Abad ke-20","authors":"Nur Najwa Yusof, Ahmad Kamal Ariffin Mohd Rus, Noor Ain Mat Noor","doi":"10.21315/km2023.41.1.13","DOIUrl":"https://doi.org/10.21315/km2023.41.1.13","url":null,"abstract":"This study emphasises the development of the socio-economy of the Malay community in Kedah. The issues focused on are related to the debt and poverty which had been the dilemma and shackled the Malay community, specifically the farmers. This research will unfold the factors that had led the farmers to like being indebted. This practice was seen to be the norm to the everyday life in handling hardship. In addition, the practice of indebtedness too had led the farmers to fall into the scourge of poverty. This research fully uses historical documents and materials which include books, articles, files from the state secretary, CO 273 Straits Settlements, Original Correspondence, 1838–1922 and CO 716, Kedah/ Perlis Sessional Papers, 1905–1937. It was found that for the first quarter of the 20th century, the Malays in Kedah specifically the farmers suffered from financial difficulties. They were not only faced with poverty but also oppression from the middlemen and mounting debts. Many of these farmers at that time had to borrow from the loan sharks who were seen as the main source of income to settle all their bad debts. This research provides understanding about poverty, oppression and middleman issues.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88484666","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Usage of code-switching in the scene of stand-up comedy is one of many creative strategies for comedians to deliver jokes and connect with a multilingual audience. However, not many employ this strategy, especially in Malaysia. Malaysian standup comedians rarely use code-switching in the delivery of their jokes as many use the local variety of English in achieving humour. Code-switching enables comedians to reach out to their audience and ensures their jokes are delivered more effectively and appreciated by the audience. Centring upon the use of codeswitching from English to Malay in two stand-up comedy performances by a wellknown Malaysian artist, Harith Iskander, this article delves into the frequently used forms and functions of code-switching found in the performances. Shana Poplack’s categorisation of code-switching and Hoffman’s functions of codeswitching frame the basis of this descriptive analysis. Both frameworks are used to determine the types of code-switching used and its functions. The findings show that intrasentential code-switching is the most used in one performance while tag switching is used most frequently in the other performances. The discrepancy of outcomes between the two performances is a result of language accommodation by the comedian for the target audience; the first performance is targeted to a Malay audience while the second has a more diverse audience. In terms of functions of code-switching in both performances, they differ only in frequencies; where code- switching is mostly used to talk about a particular topic and express group identity in the first performance while in the second, it mainly functions as interjection. The overall results show that the target audience influences the way code-switching is used by stand-up comedians in order to engage with them. The findings indicate that code-switching becomes less prominent when the audience is more diverse. This implies that the type of audience influences the extent and limits on code switching in stand-up comedy. This research can benefit stand-up comedians regarding the incorporation of code-switching in delivering jokes.
{"title":"Code-Switching in Malaysian Stand-Up Comedy Performances: A Case Study of Comedian Harith Iskander","authors":"Maiyamin Md Nor, Shangeetha R. K.","doi":"10.21315/km2023.41.1.6","DOIUrl":"https://doi.org/10.21315/km2023.41.1.6","url":null,"abstract":"Usage of code-switching in the scene of stand-up comedy is one of many creative strategies for comedians to deliver jokes and connect with a multilingual audience. However, not many employ this strategy, especially in Malaysia. Malaysian standup comedians rarely use code-switching in the delivery of their jokes as many use the local variety of English in achieving humour. Code-switching enables comedians to reach out to their audience and ensures their jokes are delivered more effectively and appreciated by the audience. Centring upon the use of codeswitching from English to Malay in two stand-up comedy performances by a wellknown Malaysian artist, Harith Iskander, this article delves into the frequently used forms and functions of code-switching found in the performances. Shana Poplack’s categorisation of code-switching and Hoffman’s functions of codeswitching frame the basis of this descriptive analysis. Both frameworks are used to determine the types of code-switching used and its functions. The findings show that intrasentential code-switching is the most used in one performance while tag switching is used most frequently in the other performances. The discrepancy of outcomes between the two performances is a result of language accommodation by the comedian for the target audience; the first performance is targeted to a Malay audience while the second has a more diverse audience. In terms of functions of code-switching in both performances, they differ only in frequencies; where code- switching is mostly used to talk about a particular topic and express group identity in the first performance while in the second, it mainly functions as interjection. The overall results show that the target audience influences the way code-switching is used by stand-up comedians in order to engage with them. The findings indicate that code-switching becomes less prominent when the audience is more diverse. This implies that the type of audience influences the extent and limits on code switching in stand-up comedy. This research can benefit stand-up comedians regarding the incorporation of code-switching in delivering jokes.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79180847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Many contemporary Buddhist organisations have registered in Malaysia since the early 21st century. This article aims to analyse the issues of rationalisation in terms of the structure of organisational and the business concepts of five contemporary Buddhist organisations. In-depth interview, telephone interview, and observation were the methods used to gather qualitative data from the informants and the websites of the selected organisations. Weber’s concepts of rationalisation were employed to analyse data collected from the field as well as the secondary data. In terms of the organisational structure, our analysis revealed that two out of five selected Buddhist organisations, namely Kechara and Tzu Chi, are highly structured and formalised. In addition, their bureaucracy is in line with Weber’s rationalisation model that emphasised calculability, predictability, control, and capitalism. In terms of business, two out of five selected Buddhist organisations, namely the Buddha’s Light International Association and the Nalanda Buddhist Society do not participate in business. In other words, these two organisations showed that the Buddhist’s norm and values do not rationalise the believers into accumulating wealth as their goal and then creating the spirit of capitalism. However, the Kechara, Tzu Chi, and Buddhist Business Network do actively participate in business activities to generate their own income. The elements of calculability, predictability, control, and capitalism are significant in all the three organisations’ business involvement too. Overall, this study has indirectly highlighted the similarities and differences of the five selected contemporary Buddhist organisations in Malaysia with respect to their structure of organisation and business involvement based on Weber’s concepts of rationalisation.
{"title":"Rationalising the Business Structure of Contemporary Buddhist Organisations in Malaysia: A Case Study of Five Buddhist Charities","authors":"Yok Fee Lee, Kok On Low","doi":"10.21315/km2023.41.1.8","DOIUrl":"https://doi.org/10.21315/km2023.41.1.8","url":null,"abstract":"Many contemporary Buddhist organisations have registered in Malaysia since the early 21st century. This article aims to analyse the issues of rationalisation in terms of the structure of organisational and the business concepts of five contemporary Buddhist organisations. In-depth interview, telephone interview, and observation were the methods used to gather qualitative data from the informants and the websites of the selected organisations. Weber’s concepts of rationalisation were employed to analyse data collected from the field as well as the secondary data. In terms of the organisational structure, our analysis revealed that two out of five selected Buddhist organisations, namely Kechara and Tzu Chi, are highly structured and formalised. In addition, their bureaucracy is in line with Weber’s rationalisation model that emphasised calculability, predictability, control, and capitalism. In terms of business, two out of five selected Buddhist organisations, namely the Buddha’s Light International Association and the Nalanda Buddhist Society do not participate in business. In other words, these two organisations showed that the Buddhist’s norm and values do not rationalise the believers into accumulating wealth as their goal and then creating the spirit of capitalism. However, the Kechara, Tzu Chi, and Buddhist Business Network do actively participate in business activities to generate their own income. The elements of calculability, predictability, control, and capitalism are significant in all the three organisations’ business involvement too. Overall, this study has indirectly highlighted the similarities and differences of the five selected contemporary Buddhist organisations in Malaysia with respect to their structure of organisation and business involvement based on Weber’s concepts of rationalisation.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80612928","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article focuses on the modes of thought of female Muslim (Muslimah) activists in Malaysia towards Islamic and alternative sources of knowledge and how these modes of thought inform their understanding of gender justice for the Muslimah. The Islamic sources of knowledge can be divided into the Quran and the Hadith (recorded sayings of the Prophet Muhammad). Western feminism, on the other hand, can be deemed an alternative source of knowledge as it approaches gender issues from a non-religious point of view and typically does not refer to religious texts when discussing gender justice. When the activists refer to the Quran and Hadith as their main sources of women’s issues, they acknowledge the importance of contextualising them to modern society. Next, they show an appreciation of alternative sources of knowledge such as Western feminism when talking about women’s issues in Islam. While being critical, they are generally not antagonistic towards Western feminism. Nevertheless, there are activists who cannot reconcile between Islamic and Western feminist discourses on women’s issues. Data for this article was gathered from in-depth interviews with seven Muslimah activists from six NGOs. Utilising Manheim’s sociology of knowledge framework, this article elaborates on how the modes of thought of the activists generally resemble one that is neo-modernist.
{"title":"Malaysian Muslimah Activists’ Modes of Thought: Rereading Islamic and Alternative Sources of Knowledge","authors":"Syed Imad Alatas","doi":"10.21315/km2023.41.1.7","DOIUrl":"https://doi.org/10.21315/km2023.41.1.7","url":null,"abstract":"This article focuses on the modes of thought of female Muslim (Muslimah) activists in Malaysia towards Islamic and alternative sources of knowledge and how these modes of thought inform their understanding of gender justice for the Muslimah. The Islamic sources of knowledge can be divided into the Quran and the Hadith (recorded sayings of the Prophet Muhammad). Western feminism, on the other hand, can be deemed an alternative source of knowledge as it approaches gender issues from a non-religious point of view and typically does not refer to religious texts when discussing gender justice. When the activists refer to the Quran and Hadith as their main sources of women’s issues, they acknowledge the importance of contextualising them to modern society. Next, they show an appreciation of alternative sources of knowledge such as Western feminism when talking about women’s issues in Islam. While being critical, they are generally not antagonistic towards Western feminism. Nevertheless, there are activists who cannot reconcile between Islamic and Western feminist discourses on women’s issues. Data for this article was gathered from in-depth interviews with seven Muslimah activists from six NGOs. Utilising Manheim’s sociology of knowledge framework, this article elaborates on how the modes of thought of the activists generally resemble one that is neo-modernist.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136045057","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kampung Mambong in Kuala Krai, Kelantan was the only place in Peninsular Malaysia that had been involved in the making of traditional earthenware cooking stove. However, its history and manufacturing perspectives have never been studied in detail in prior studies. The present study was conducted to unravel the history, manufacturing tradition and challenges faced by the potters at Kampung Mambong in preserving the production of earthenware cooking stove. This study was carried out using the qualitative method involving ethnography fieldwork and a library survey. The findings of the study showed that the production of traditional earthenware cooking stove or locally known as Tuku was inherited by Che Bunga and her ancestors at Kampung Mambong since the 1850s. Like other potteries at Kampung Mambong, Tuku is made using traditional methods without incorporating modern techniques. In the 1930s, however, the manufacturing of Tuku began to dwindle, and its entire production halted by the end of the 1940s. The lack of experts and interest among the younger generations to learn and continue the making of Tuku are two main reasons why the production diminished in the 1930s and 1940s. Apart from that, the invasion of the Japanese military in Sungai Galas in the early 1940s had indirectly caused the production to cease. Overall, this study has successfully contributed new insights into the history, manufacturing tradition and factors that caused extinction to the production of Tuku at Kampung Mambong in the late 1940s. Therefore, essential proactive steps need to be taken to revive the manufacturing of Tuku because it is one of the unique heritage crafts of the Malay potters in Sungai Galas, Kelantan.
{"title":"Tembikar Dapur Masak Tradisional (Tuku) di Kampung Mambong, Kelantan: Sejarah, Tradisi Pembuatan dan Cabaran","authors":"Suresh Narayanen, Nasha Rodziadi Khaw","doi":"10.21315/km2023.41.1.14","DOIUrl":"https://doi.org/10.21315/km2023.41.1.14","url":null,"abstract":"Kampung Mambong in Kuala Krai, Kelantan was the only place in Peninsular Malaysia that had been involved in the making of traditional earthenware cooking stove. However, its history and manufacturing perspectives have never been studied in detail in prior studies. The present study was conducted to unravel the history, manufacturing tradition and challenges faced by the potters at Kampung Mambong in preserving the production of earthenware cooking stove. This study was carried out using the qualitative method involving ethnography fieldwork and a library survey. The findings of the study showed that the production of traditional earthenware cooking stove or locally known as Tuku was inherited by Che Bunga and her ancestors at Kampung Mambong since the 1850s. Like other potteries at Kampung Mambong, Tuku is made using traditional methods without incorporating modern techniques. In the 1930s, however, the manufacturing of Tuku began to dwindle, and its entire production halted by the end of the 1940s. The lack of experts and interest among the younger generations to learn and continue the making of Tuku are two main reasons why the production diminished in the 1930s and 1940s. Apart from that, the invasion of the Japanese military in Sungai Galas in the early 1940s had indirectly caused the production to cease. Overall, this study has successfully contributed new insights into the history, manufacturing tradition and factors that caused extinction to the production of Tuku at Kampung Mambong in the late 1940s. Therefore, essential proactive steps need to be taken to revive the manufacturing of Tuku because it is one of the unique heritage crafts of the Malay potters in Sungai Galas, Kelantan.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85090334","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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