Youths are an important segment in a community as they are seen as the future leaders of a nation. One cannot deny that at-risk youths grow in environments not conducive to their well-being. These youths are victims of families where there is neglect, violence, poverty, sexual abuse and many other conflicts. Due to poverty and family instability, these youths are more sensitive to social ills. Based on a positive youth development perspective, this study aimed to share some real stories narratively from several identified at-risk youths via in-depth interviews conducted individually. The informants were selected by using purposive sampling taking into consideration their background and variables related to socio-economic status, dropout numbers from school and family instability. The study indicates that youths who are engaged in risk behaviours are capable of making some changes to take positive paths in life. This qualitative study will present several stories of youths who share their transformation journey and it is our belief that there are more youths in such predicament who need to receive interventions through education and values just like others and be empowered in society to become productive citizens of the nation.
{"title":"At-Risk Youths: Narrating Their Lived Experiences","authors":"Pramela Krish, Ramalinggam Rajamanickam","doi":"10.21315/KM2021.39.1.5","DOIUrl":"https://doi.org/10.21315/KM2021.39.1.5","url":null,"abstract":"Youths are an important segment in a community as they are seen as the future leaders of a nation. One cannot deny that at-risk youths grow in environments not conducive to their well-being. These youths are victims of families where there is neglect, violence, poverty, sexual abuse and many other conflicts. Due to poverty and family instability, these youths are more sensitive to social ills. Based on a positive youth development perspective, this study aimed to share some real stories narratively from several identified at-risk youths via in-depth interviews conducted individually. The informants were selected by using purposive sampling taking into consideration their background and variables related to socio-economic status, dropout numbers from school and family instability. The study indicates that youths who are engaged in risk behaviours are capable of making some changes to take positive paths in life. This qualitative study will present several stories of youths who share their transformation journey and it is our belief that there are more youths in such predicament who need to receive interventions through education and values just like others and be empowered in society to become productive citizens of the nation.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"123 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75294056","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}
Negeri Sembilan, as one of the states in Malaysia, has been greatly influenced by the Minangkabau culture, in particular the Perpatih custom which led to the socalled misunderstanding that Negeri Sembilan Malay language (NSML) resembles or is similar to the Minangkabau language. This article aims to describe the distinctive phonological features of Negeri Sembilan language to mark its identity and therefore prove that it is free from the Minangkabau linguistic influence. This study utilises the Swadesh word list of 100 words to test pronunciation. Thirty informants were involved and they are speakers of the Negeri Sembilan Malay language and speakers of the Minangkabau language both in Malaysia and Sumatera. The research was conducted in Kuala Pilah, Rembau, and Beranang in Malaysia, while in Indonesia the data was collected in Paya Kumbuh, Bukit Tinggi, and Padang. Based on the 100 words tested, this study observed 17 pronunciation patterns in Negeri Sembilan language that are distinct from the Minangkabau language, specifically they are 10 vowel sounds patterns and 7 consonant sounds patterns. From these 17 patterns, 13 only occur in NSML and the remaining 4 patterns occur in both NSML and the Minangkabau language. Hence, it can be concluded that the Negeri Sembilan language has its own distinctive phonological identity, thus distinguishing it from the Minangkabau linguistic features.
{"title":"Language and Identity: A Reappraisal of Negeri Sembilan Malay Language","authors":"I. Aman, M. F. Jaafar, Norsimah Mat Awal","doi":"10.21315/KM2019.37.1.2","DOIUrl":"https://doi.org/10.21315/KM2019.37.1.2","url":null,"abstract":"Negeri Sembilan, as one of the states in Malaysia, has been greatly influenced by the Minangkabau culture, in particular the Perpatih custom which led to the socalled misunderstanding that Negeri Sembilan Malay language (NSML) resembles or is similar to the Minangkabau language. This article aims to describe the distinctive phonological features of Negeri Sembilan language to mark its identity and therefore prove that it is free from the Minangkabau linguistic influence. This study utilises the Swadesh word list of 100 words to test pronunciation. Thirty informants were involved and they are speakers of the Negeri Sembilan Malay language and speakers of the Minangkabau language both in Malaysia and Sumatera. The research was conducted in Kuala Pilah, Rembau, and Beranang in Malaysia, while in Indonesia the data was collected in Paya Kumbuh, Bukit Tinggi, and Padang. Based on the 100 words tested, this study observed 17 pronunciation patterns in Negeri Sembilan language that are distinct from the Minangkabau language, specifically they are 10 vowel sounds patterns and 7 consonant sounds patterns. From these 17 patterns, 13 only occur in NSML and the remaining 4 patterns occur in both NSML and the Minangkabau language. Hence, it can be concluded that the Negeri Sembilan language has its own distinctive phonological identity, thus distinguishing it from the Minangkabau linguistic features.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"53 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-04-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84024160","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}
Apart from Islamic heteronormativity, malu (shame) sensitivity remains a significant cultural code of conduct in informing Malays’ social relations and sexualities in public domains. Yet it remains obscure as how malu operates in the mundane lives and governs the identities of non-heteronormative Malay Muslim men in Malay Peninsula. The narrations examined here illuminate the social dynamics of malu sensitivity and how navigating these social dynamics inhibits and permits the expressions of non-heteronormative identities in public. It is concluded that the expressions of their non-heteronormative identities lie between conforming to and resisting the tacit Rousseauian social contract circumscribed by malu sensitivity and Islamic heteronormativity. On the one hand, they have to conform to the tacit social contract and restrain their non-heteronormativities. On the other hand, they capitalise on social tolerance and Islamic sex segregation, draw on gay liberalism discourse, and rely on tactful navigating strategies to resist the social conventions. As a result, their identities become diverse, ambiguous, fragmented and depoliticised.
{"title":"Malu Sensitivity and the Identities of Non-heteronormative Malay Muslim Men in\u0000 Peninsular Malaysia","authors":"Chua Hang-Kuen","doi":"10.21315/KM2019.37.1.5","DOIUrl":"https://doi.org/10.21315/KM2019.37.1.5","url":null,"abstract":"Apart from Islamic heteronormativity, malu (shame) sensitivity remains a significant cultural code of conduct in informing Malays’ social relations and sexualities in public domains. Yet it remains obscure as how malu operates in the mundane lives and governs the identities of non-heteronormative Malay Muslim men in Malay Peninsula. The narrations examined here illuminate the social dynamics of malu sensitivity and how navigating these social dynamics inhibits and permits the expressions of non-heteronormative identities in public. It is concluded that the expressions of their non-heteronormative identities lie between conforming to and resisting the tacit Rousseauian social contract circumscribed by malu sensitivity and Islamic heteronormativity. On the one hand, they have to conform to the tacit social contract and restrain their non-heteronormativities. On the other hand, they capitalise on social tolerance and Islamic sex segregation, draw on gay liberalism discourse, and rely on tactful navigating strategies to resist the social conventions. As a result, their identities become diverse, ambiguous, fragmented and depoliticised.","PeriodicalId":43145,"journal":{"name":"Kajian Malaysia","volume":"35 4 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-04-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77957968","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}