{"title":"Conservation of Marine Resources and Sustainable Coastal Community Development in Malaysia by Muhammad Mehedi Masud","authors":"Tuck-Po Lye","doi":"10.21315/km2023.41.1.17","DOIUrl":"https://doi.org/10.21315/km2023.41.1.17","url":null,"abstract":"","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"14 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82769893","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":"22 1","pages":""},"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}
Awang Rozaimie, Amelia Alfred Tom, Susana William Jalil
The ancient practice of “jadi mali” among the indigenous Iban tribe in Sarawak is a custom and tradition birthed with the aim of attaining a marriage free from any unwanted catastrophe due to violating a taboo. This article suggests the protocols of “jadi mali” ritual as a vital intangible culture passed down from our ancestors’ knowledge to be preserved for future references. It adopts a philosophical approach of Husserlism of Transcendental Phenomenology (TPh) to qualitatively examine the issue of “jadi mali.” The affirmative lessons obtained from this ancient ritual may act as a rule for the younger Iban generation to be mindful of their courtship and to choose the right life partner in the future. The ancient ritual of “jadi mali” indicates a need for mutual respect and teaches intensive empathy about life’s details for genetic sustainability. This article contributes by providing a record for future reference on the ancient ritual of “jadi mali” among the Iban indigenous community in Sarawak. Foremost, this article is important for conserving ancestral knowledge.
{"title":"Conserving the Jadi Mali Ritual for Cultural Sustainability: A Case Study of the Iban Community in Sarawak","authors":"Awang Rozaimie, Amelia Alfred Tom, Susana William Jalil","doi":"10.21315/km2023.41.1.3","DOIUrl":"https://doi.org/10.21315/km2023.41.1.3","url":null,"abstract":"The ancient practice of “jadi mali” among the indigenous Iban tribe in Sarawak is a custom and tradition birthed with the aim of attaining a marriage free from any unwanted catastrophe due to violating a taboo. This article suggests the protocols of “jadi mali” ritual as a vital intangible culture passed down from our ancestors’ knowledge to be preserved for future references. It adopts a philosophical approach of Husserlism of Transcendental Phenomenology (TPh) to qualitatively examine the issue of “jadi mali.” The affirmative lessons obtained from this ancient ritual may act as a rule for the younger Iban generation to be mindful of their courtship and to choose the right life partner in the future. The ancient ritual of “jadi mali” indicates a need for mutual respect and teaches intensive empathy about life’s details for genetic sustainability. This article contributes by providing a record for future reference on the ancient ritual of “jadi mali” among the Iban indigenous community in Sarawak. Foremost, this article is important for conserving ancestral knowledge.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"15 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74244116","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}
The phenomenon of super-diversity in Malaysia is inevitable, and one of the causes other than the influx of migrants is refugees. Managing refugees in Malaysia indicates the loopholes in a collection of literature and practices. This article is a research note addressing the contemporary findings on challenges in managing refugees. Also, it discusses the timeline of migration in this country, which occurred in three contexts of before, during and post-colonial periods. Although Malaysia is not a signatory to the Refugee Convention of 1951, it still hosts more than a hundred thousand refugees of various origins. Thus, the challenges demand the state to deliberately manage arising issues on security, logistical accommodation, legal aid, and health provision. Following these new challenges and current demands, the government must move forward with effective and efficient ways of learning the best practices from the developed nations to manage refugees with a paradigm shift of accepting super-diversity and refugees as a reality rather than as issues. Institutional change is necessary to review the "paper citizens" mindset into pragmatic management on new possible markets and talents for human capital and development.
{"title":"Managing Refugees and Super-Diversity in Malaysia","authors":"Kartini Aboo Talib @ Khalid, N. Abdullah","doi":"10.21315/km2023.41.1.16","DOIUrl":"https://doi.org/10.21315/km2023.41.1.16","url":null,"abstract":"The phenomenon of super-diversity in Malaysia is inevitable, and one of the causes other than the influx of migrants is refugees. Managing refugees in Malaysia indicates the loopholes in a collection of literature and practices. This article is a research note addressing the contemporary findings on challenges in managing refugees. Also, it discusses the timeline of migration in this country, which occurred in three contexts of before, during and post-colonial periods. Although Malaysia is not a signatory to the Refugee Convention of 1951, it still hosts more than a hundred thousand refugees of various origins. Thus, the challenges demand the state to deliberately manage arising issues on security, logistical accommodation, legal aid, and health provision. Following these new challenges and current demands, the government must move forward with effective and efficient ways of learning the best practices from the developed nations to manage refugees with a paradigm shift of accepting super-diversity and refugees as a reality rather than as issues. Institutional change is necessary to review the \"paper citizens\" mindset into pragmatic management on new possible markets and talents for human capital and development.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81706842","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}
Zainuddin Baco, Baszley Bee B. Basrah Bee, Stephen Chia
This article discusses archaeological research of shipwrecks as a form of underwater cultural heritage with special reference to ancient shipwrecks and their cargoes discovered in Peninsular Malaysia from 1907 to 2019. The discussion will include the formation process of underwater cultural heritage, especially the discoveries of shipwreck sites and cargoes which have connections as well as trade, cultural and political relationships with early maritime kingdoms in Southeast Asia. The significance of shipwreck sites in the development of archaeological shipwrecks in Peninsular Malaysia will also be discussed in the contexts of research and education of our national history. This is important for the early development of maritime archaeology’s potential, particularly on shipwrecks from the 1990s to the early first decade of the 21st century.
{"title":"Arkeologi Maritim: Kapal Karam Di Semenanjung Malaysia","authors":"Zainuddin Baco, Baszley Bee B. Basrah Bee, Stephen Chia","doi":"10.21315/km2022.40.2.8","DOIUrl":"https://doi.org/10.21315/km2022.40.2.8","url":null,"abstract":"This article discusses archaeological research of shipwrecks as a form of underwater cultural heritage with special reference to ancient shipwrecks and their cargoes discovered in Peninsular Malaysia from 1907 to 2019. The discussion will include the formation process of underwater cultural heritage, especially the discoveries of shipwreck sites and cargoes which have connections as well as trade, cultural and political relationships with early maritime kingdoms in Southeast Asia. The significance of shipwreck sites in the development of archaeological shipwrecks in Peninsular Malaysia will also be discussed in the contexts of research and education of our national history. This is important for the early development of maritime archaeology’s potential, particularly on shipwrecks from the 1990s to the early first decade of the 21st century.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"20 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86106571","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}
Tsuji Shyuji, Tengku Fauzan Tengku Anuar, Arif Datoem
Smoked clam (etak salai) is a popular traditional food and part of the intangible cultural heritage (ICH) of Kelantan state. The main objective of this study is to seek a path for its safeguarding. For this purpose, the sustainability of etak salai will be examined from economic and ecological viewpoints. Some Kelantanese fishing households inherit knowledge with regard to the harvesting and processing of etak (clams), and run micro-enterprises as vendors. Increasing the profitability of these micro-enterprises is a crucial factor for safeguarding etak salai. Through quantitative analysis based on Hayashi’s quantification theory type 2, this study determines that the profitability of these micro-enterprises chiefly depends on the initial investment amount. It also finds that inheritance of micro-enterprises without enhancement of profitability results in the reproduction of low-income households. Ecological factors also determine the sustainability of etak salai. The study reveals that deterioration of the local ecosystem has triggered continuous transition of the mode of production of etak salai. Commercial production of etak salai began only after the majority of community members moved away from the rivers. After severe degradation of local rivers, harvesters expanded the geographic scope of their activity to other states of Peninsular Malaysia. Currently, Thailand and Cambodia account for a majority of the supplies. These transformations have decreased the number of households that are able to transmit knowledge regarding the harvesting and processing of etak. This is a grave concern in terms of safeguarding ICH. Thus, the study concludes that injecting capital to vendors and restoring the local ecosystem could be useful measures for safeguarding ICH.
{"title":"Heritage Value, Sustainability, And Commercialisation of Smoked Clam (Etak Salai) in Kelantan, Malaysia","authors":"Tsuji Shyuji, Tengku Fauzan Tengku Anuar, Arif Datoem","doi":"10.21315/km2022.40.2.4","DOIUrl":"https://doi.org/10.21315/km2022.40.2.4","url":null,"abstract":"Smoked clam (etak salai) is a popular traditional food and part of the intangible cultural heritage (ICH) of Kelantan state. The main objective of this study is to seek a path for its safeguarding. For this purpose, the sustainability of etak salai will be examined from economic and ecological viewpoints. Some Kelantanese fishing households inherit knowledge with regard to the harvesting and processing of etak (clams), and run micro-enterprises as vendors. Increasing the profitability of these micro-enterprises is a crucial factor for safeguarding etak salai. Through quantitative analysis based on Hayashi’s quantification theory type 2, this study determines that the profitability of these micro-enterprises chiefly depends on the initial investment amount. It also finds that inheritance of micro-enterprises without enhancement of profitability results in the reproduction of low-income households. Ecological factors also determine the sustainability of etak salai. The study reveals that deterioration of the local ecosystem has triggered continuous transition of the mode of production of etak salai. Commercial production of etak salai began only after the majority of community members moved away from the rivers. After severe degradation of local rivers, harvesters expanded the geographic scope of their activity to other states of Peninsular Malaysia. Currently, Thailand and Cambodia account for a majority of the supplies. These transformations have decreased the number of households that are able to transmit knowledge regarding the harvesting and processing of etak. This is a grave concern in terms of safeguarding ICH. Thus, the study concludes that injecting capital to vendors and restoring the local ecosystem could be useful measures for safeguarding ICH.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"638 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72720171","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}
Academic freedom is probably one of the most misunderstood concepts in academia, but is a fundamental pre-requisite to achieve the purpose of a university in becoming a knowledge and truth-seeking institution in our society. This article specifically examines academic freedom in Malaysian public universities, by first, unpacking the concept of academic freedom as well as the complementary concept of institutional autonomy. Having made clear the definition and concept of academic freedom, the article highlights three major impediments of academic freedom in Malaysian public universities resulting from legislation, lack of institutional autonomy and influence of external agencies. The understanding of these impediments is vital for the future development of public universities to fulfil their purpose as public authorities for knowledge and truth in Malaysia.
{"title":"Academic Freedom in Malaysian Public Universities","authors":"C. Wan","doi":"10.21315/km2022.40.2.1","DOIUrl":"https://doi.org/10.21315/km2022.40.2.1","url":null,"abstract":"Academic freedom is probably one of the most misunderstood concepts in academia, but is a fundamental pre-requisite to achieve the purpose of a university in becoming a knowledge and truth-seeking institution in our society. This article specifically examines academic freedom in Malaysian public universities, by first, unpacking the concept of academic freedom as well as the complementary concept of institutional autonomy. Having made clear the definition and concept of academic freedom, the article highlights three major impediments of academic freedom in Malaysian public universities resulting from legislation, lack of institutional autonomy and influence of external agencies. The understanding of these impediments is vital for the future development of public universities to fulfil their purpose as public authorities for knowledge and truth in Malaysia.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"20 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76497668","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}
Presently, there are few articles that discuss on Islamic innovation. Henceforth, this article will try to elaborate on this matter about the concepts, principles, purpose, factors of innovation in Islam, famous Islamic scholars for innovation and modern Muslim innovators. In addition, this article will also elaborate the concepts of Islamic innovation which are tajdid, islah and ijtihad in Malaysian public service context by using library research method i.e., through examining online reports, document review from previous research, and Quran and Hadith verses. This understanding is pertinent as Malaysia is an Islamic country whereby Islam is the official religion. The public sector should be spearheading innovation in the country to elevate the country to greater heights.
{"title":"Islamic Innovation in Malaysian Public Service","authors":"Ilhaamie Abdul Ghani Azmi, Junaidah Hashim","doi":"10.21315/km2022.40.2.2","DOIUrl":"https://doi.org/10.21315/km2022.40.2.2","url":null,"abstract":"Presently, there are few articles that discuss on Islamic innovation. Henceforth, this article will try to elaborate on this matter about the concepts, principles, purpose, factors of innovation in Islam, famous Islamic scholars for innovation and modern Muslim innovators. In addition, this article will also elaborate the concepts of Islamic innovation which are tajdid, islah and ijtihad in Malaysian public service context by using library research method i.e., through examining online reports, document review from previous research, and Quran and Hadith verses. This understanding is pertinent as Malaysia is an Islamic country whereby Islam is the official religion. The public sector should be spearheading innovation in the country to elevate the country to greater heights.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"21 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74989810","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}
The Bugis tribe’s customs, culture and heritage must be preserved because they have a distinct and valuable value and identity. However, many generations, particularly the young, are increasingly hazy about and unaware of the Bugis tribe’s customs and culture. Many younger generations appear to have forgotten their ancestors and origins, which is causing this phenomenon. Thus, this study highlights three main objectives of the culture of the Bugis community in aspects of daily life, namely, identifying the Bugis tribe’s wedding culture, identifying communication among the Bugis tribe and identifying the Bugis tribe’s heritage food. This study was conducted both quantitatively and qualitatively. The questionnaire was distributed to social media respondents by the researcher using the Google Forms application. The questionnaire was distributed using a purposive sampling method to only Bugis tribe respondents. According to the findings of the study, 69 people completed the questionnaire. An observational study was also conducted by the researcher in Kampung Tampok Laut, Benut, Johor. The researchers participated in several ceremonies and gatherings in order to strengthen their research findings. The study’s findings show that the Bugis still maintain their customs and culture, whether in the context of marriage culture, communication, or heritage food. This study may have an indirect impact on the Bugis community and ensure that each generation can maintain the Bugis tribe’s identity, particularly in the aspects studied.
{"title":"Budaya Masyarakat Bugis dalam Aspek Perkahwinan, Komunikasi dan Makanan Warisan","authors":"Nor Shela Saleh, M. Rosli, A. Syamsuri","doi":"10.21315/km2022.40.2.10","DOIUrl":"https://doi.org/10.21315/km2022.40.2.10","url":null,"abstract":"The Bugis tribe’s customs, culture and heritage must be preserved because they have a distinct and valuable value and identity. However, many generations, particularly the young, are increasingly hazy about and unaware of the Bugis tribe’s customs and culture. Many younger generations appear to have forgotten their ancestors and origins, which is causing this phenomenon. Thus, this study highlights three main objectives of the culture of the Bugis community in aspects of daily life, namely, identifying the Bugis tribe’s wedding culture, identifying communication among the Bugis tribe and identifying the Bugis tribe’s heritage food. This study was conducted both quantitatively and qualitatively. The questionnaire was distributed to social media respondents by the researcher using the Google Forms application. The questionnaire was distributed using a purposive sampling method to only Bugis tribe respondents. According to the findings of the study, 69 people completed the questionnaire. An observational study was also conducted by the researcher in Kampung Tampok Laut, Benut, Johor. The researchers participated in several ceremonies and gatherings in order to strengthen their research findings. The study’s findings show that the Bugis still maintain their customs and culture, whether in the context of marriage culture, communication, or heritage food. This study may have an indirect impact on the Bugis community and ensure that each generation can maintain the Bugis tribe’s identity, particularly in the aspects studied.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"5 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82077920","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}
Family and neighbourhood issues are distinctly sensitive and emotional. They might also not be suitable to be settled using the existing courtroom device in the form of adjudication. It has been acknowledged that procedures in court have failed to address the emotional state of the disputants. The alternative way to resolve the dispute is by using mediation. A study was conducted among 217 community mediators selected to determine their knowledge, attitude and practice of community mediation. A self-administered questionnaire was used to gather the research data. The results revealed that the majority of the respondents (97.7%, n = 212) know that mediation is used to resolve community disputes. All respondents agreed that mediation helps in alleviating disputes in the community. The majority of the respondents (92.2%, n = 200) agreed that mediation is an important source of information and help for the community. The majority of the respondents (99.5%, n = 216) agreed that cooperation between mediators and members of the community is very important in reducing domestic disputes and gaps in the community. The study also found that a little over half of the respondents have a low attitude (51.2%, n = 111) on community mediation. Furthermore, listening to both disputants was the most (87.1%, n = 189) practiced technique used by the respondents in dispute resolution. The study concluded that the respondents have good knowledge of community mediation, a low regard for community mediation, and practise various techniques in resolving the disputes. Most of the respondents have fewer than 10 years of experience as a community mediator. Thus, it is understandable why they do not yet have a high attitude towards community mediation.
{"title":"Knowledge, Attitude and Practice of Community Mediators in Malaysia","authors":"S. Ahmad, R. Kahar, M. Hasbullah","doi":"10.21315/km2022.40.2.3","DOIUrl":"https://doi.org/10.21315/km2022.40.2.3","url":null,"abstract":"Family and neighbourhood issues are distinctly sensitive and emotional. They might also not be suitable to be settled using the existing courtroom device in the form of adjudication. It has been acknowledged that procedures in court have failed to address the emotional state of the disputants. The alternative way to resolve the dispute is by using mediation. A study was conducted among 217 community mediators selected to determine their knowledge, attitude and practice of community mediation. A self-administered questionnaire was used to gather the research data. The results revealed that the majority of the respondents (97.7%, n = 212) know that mediation is used to resolve community disputes. All respondents agreed that mediation helps in alleviating disputes in the community. The majority of the respondents (92.2%, n = 200) agreed that mediation is an important source of information and help for the community. The majority of the respondents (99.5%, n = 216) agreed that cooperation between mediators and members of the community is very important in reducing domestic disputes and gaps in the community. The study also found that a little over half of the respondents have a low attitude (51.2%, n = 111) on community mediation. Furthermore, listening to both disputants was the most (87.1%, n = 189) practiced technique used by the respondents in dispute resolution. The study concluded that the respondents have good knowledge of community mediation, a low regard for community mediation, and practise various techniques in resolving the disputes. Most of the respondents have fewer than 10 years of experience as a community mediator. Thus, it is understandable why they do not yet have a high attitude towards community mediation.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"21 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84714540","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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