DOCSLIB.ORG

Islam and Mental Health: a Malaysian Profile

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

MJP Online Early 02-06-18 BRIEF COMMUNICATION Islam and Mental Health: A Malaysian Profile Jean Anne Heng1, Joseph P Gone2 1Department of Psychology, University of Michigan, Ann Arbor, USA 2Department of Anthropology & Social Medicine, Harvard Medical School, Department of Anthropology, Harvard University, Massachusetts, USA Abstract The purpose of this research paper is to identify the intersectionality of religion, culture, and mental health in Malaysia and to expound upon the implications for future formulations of effective evidence-based practices. This review draws upon sources including primary ones such as studies as well as secondary sources of existing literature reviews on religious and cultural tenets in Malaysia. Keywords: Mental Health, Intersectionality, Culture, Intervention, Islam, Malaysia Introduction groups, this paper will focus specifically on the intersection of the religion of Islam and The discussion surrounding the the nuances of Malaysian culture. The paper interrelationship of culture and will discuss how this intersection is psychopathology has greatly advanced over manifested in the mental health landscape of the recent years, particularly with the advent Malay communities, and will culminate in of the field of implementation science, making a case for culturally-sensitive which is defined as “the scientific study of evidence-based practice in the mental health methods to promote the systematic uptake of service landscaping of Malaysia, in order to research findings and other EBPs into increase accessibility of mental health routine practice, and, hence, to improve the services to all. The nature of the paper is quality and effectiveness of health services” exploratory rather than definitive, and the [1]. The promotion of this systemic uptake initial portions aims to identify the main of research findings into routine practice tenets of the religion of Islam as well as the ought to happen within cultural contexts, aspects of certain cultural components of particularly when we take into consideration Malaysia that are imperative in forming a the scarcity of evidence regarding cultural comprehensive understanding of this minorities that often results in standard relationship. practices based on data from the majority population that have uncertain relevance for Religion in Malaysia specific cultural groups [2]. While the concepts of mental health in Malaysia differ The ethnic composition of Malaysia citizens vastly between various religious and ethnic is as follows: Malays (67.4%), Chinese MJP Online Early 02-06-18 (24.6%), Indians (7.3%) and Others (0.7%) admixture in this context. They subsequently as per a 2018 report by the Department of documented genetic structuring amongst the Statistics Malaysia, Official Portal. Among Malay populations among the Malay the Malaysian citizens, the Malays was the populations which could possibly allude to predominant ethnic group in Peninsular different historical origins [4]. As such, Malaysia which constituted 63.1 per cent. there is no present definitive conclusion as The Ibans constituted 30.3 per cent of the to the origins of Malays in Malaysia. total citizens in Sarawak while Kadazan/Dusun made up 24.5 per cent in The arrival of the Chinese and Indians into Sabah. The remaining population is made up Malaysia in the nineteenth century who were of indigenous groups, also known as the brought in by British colonialists resulted in Peninsular Aborigines (1.0%). While the a diversification of religious affiliations in Malaysian Constitution declares Islam as the Malaysia [3]. A substantial portion of the official religion of the country, other Chinese population subscribe to Christianity religions are granted freedom to practice. and Buddhism, while there exists an Amongst other legislative stipulations such extremely diverse system of beliefs amongst as allowing for the building of respective the Indians, amongst which include but are holy sites such as churches, temples, or not limited to Hinduism, and Sikhism. gudhwaras (Sikh sites of worships) in various states and districts, and granting Within the Malay population, cultural access to all devotees to demonstrate their differences exist from state to state but the religious affiliations through dress or overall Malay culture is overshadowed by a demeanor, the government of Malaysia also strong influence of religion [3]. This is not recognizes other religions by declaring an isolated occurrence as it has been found national holidays on certain days of the year that the traditional belief that spiritual forces during which religious festivals are play a great role over physical and mental celebrated, the main four holidays being health is a dominant one amongst all Christmas, Chinese New Year, Deepavali, Malaysians. Some examples of this belief and Hari Raya. can be found in a study done by Muhammad, Subhi, Zakaria, and The origins of the Malays of Malaysia have Mohammad Aun on cultural influences in been a widely debated topic, with differing mental health help-seeking amongst perspectives on this matter. An article by Malaysian caregivers [5]. The study found Haque and Maslan posits that the Malays of that all caregivers employed coping Malaysia were originally Hindus but began mechanisms of religious beliefs as a vital embracing Islam after the fourteenth strategy for managing the cultural issues century, before which animism was the main associated with mental illness due to the spiritual practice of Malays [3]. A more limited mental health resources that were recent study conducted by researchers at available in their respective communities, Universiti Sains Malaysia utilized 54,794 which was consistent with the high level of genome-wide single nucleotide religious affiliation claimed by Malaysians. polymorphism genotype data generated in four Malay sub-ethnic groups in peninsular Islam and Mental Health Malaysia (Melayu Kelantan, Melayu Minang, Melayu Jawa and Melayu Bugis) to For the sake of this article, the two points of explore the history of human migration and Islamic beliefs that will be addressed in MJP Online Early 02-06-18 detail will be concerning the view on forces that results in the psyche or nafs is in humanity and mental health. control of human consciousness. As such, a study of both these forces is necessary when The Muslim belief is primarily based on the trying to develop an understanding of man. idea that science and religion work together In conclusion, ongoing purification of as an integrated whole as part of the cosmic thought and deeds bring a person closer to reality [3]. Human beings are considered a God and keeps a person mentally healthy. microcosm of the larger cosmos; The Qur’an uses the term inshirah al sadr to demonstrating the affinity between humans refer to a state of mental health or and nature and the common elements that psychological well-being as indicated in the exist between them. According to Rahman following verses: 6:125, 10:57, 16:106, [6], when God creates something, it then 20:25, 94:1. The Qur’an also uses the term falls into a pattern according to the laws of dhaiq al sadr to refer to states of nature that governs it, becoming a part of the psychological imbalance as seen in these total cosmos. The concept of free will is verses: 6:125, 11:12, 15:97, 26:13, 29:33. present in Islam; while the created elements Psychological stress (dhaiq nafsi) is also of the universe such as the sun, the moon, mentioned in the Qur’an in these verses: and the cosmos are bound to Allah’s 6:125, 9:25, 9:118, 11:12, 11:77, 15:97, instructions, human beings are granted the 16:12, 18:6, 26:3, 26:13, 27:70, 29:33, 35:8, (limited) choice of whether or not they wish 65:5. The term hayatan dhaniqah is also to follow the commands of God. The reward used to refer to a life that has psychological and punishment that comes after is based on stress (20:124). Taqwa is associated with a the choices that are made, and if they are state of well-being and psychological or consistent with or against the commands of mental imbalance is attributed to ma’siyat Allah given in the Qur’an. The seat of true [7]. knowledge in human beings comes from the metaphysical elements, referred to in the Islam in Malaysia Qur’an as heart (qalb), soul (al-nafs), spirit (ruh), and intellect (al-aql). Knowledge and Article 3 in the Malaysian Federal ruh are inherent in the nature of human Constitution states that "Islam is the religion beings and are collectively known as al- of the Federation" and "Parliament may by fitrah, which directs human behavior law make provisions for regulating Islamic throughout their lives. Deviation from al- religious affairs." This allows for fitrah leads humans to go astray and leads to constitutional government intervention and suffering and pains in this world [6]. involvement in matters related to Islamic values, some examples of which will be This very idea of deviation from the provided in the next paragraph. The knowledge and teachings of Islam leading to integration of religion and culture is suffering and distress provides the basis for implicated in Article 160 of the constitution the concept of mental health in Islam. The which provides a definition of a Malay as “a suffering and pains in this world are a result person who professes the religion of Islam, of the struggle for the spiritual intelligence habitually speaks the Malay language, in man to intervene and strike a balance in conforms to Malay custom”. human personality when the physical body The effects of the synthesis of these two is in need of physical pleasure. The dynamic provisions include an increased government interplay between material and non-material presence in the regulation of Islamic MJP Online Early 02-06-18 religious affairs, and subsequently, the majority of the Malay population in enforcement of cultural practices amongst Malaysia, a large amount of administrative the Malay community.
Recommended publications
  • Alternative Digital Movies As Malaysian National Cinema A

    Alternative Digital Movies As Malaysian National Cinema A

    Unfolding Time to Configure a Collective Entity: Alternative Digital Movies as Malaysian National Cinema A dissertation presented to the faculty of the College of Fine Arts of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Hsin-ning Chang April 2017 © 2017 Hsin-ning Chang. All Rights Reserved. 2 This dissertation titled Unfolding Time to Configure a Collective Entity: Alternative Digital Movies as Malaysian National Cinema by HSIN-NING CHANG has been approved for Interdisciplinary Arts and the College of Fine Arts by Erin Schlumpf Visiting Assistant Professor of Film Studies Elizabeth Sayrs Interim Dean, College of Fine Arts 3 ABSTRACT CHANG, HSIN-NING, Ph.D., April 2017, Interdisciplinary Arts Unfolding Time to Configure a Collective Entity: Alternative Digital Movies as Malaysian National Cinema Director of dissertation: Erin Schlumpf This dissertation argues that the alternative digital movies that emerged in the early 21st century Malaysia have become a part of the Malaysian national cinema. This group of movies includes independent feature-length films, documentaries, short and experimental films and videos. They closely engage with the unique conditions of Malaysia’s economic development, ethnic relationships, and cultural practices, which together comprise significant understandings of the nationhood of Malaysia. The analyses and discussions of the content and practices of these films allow us not only to recognize the economic, social, and historical circumstances of Malaysia, but we also find how these movies reread and rework the existed imagination of the nation, and then actively contribute in configuring the collective entity of Malaysia. 4 DEDICATION To parents, family, friends, and cats in my life 5 ACKNOWLEDGMENTS I would like to express my sincere gratitude to my advisor, Prof.
  • Islamic Education in Malaysia

    Islamic Education in Malaysia

    Islamic Education in Malaysia RSIS Monograph No. 18 Ahmad Fauzi Abdul Hamid i i RSIS MONOGRAPH NO. 18 ISLAMIC EDUCATION IN MALAYSIA Ahmad Fauzi Abdul Hamid S. Rajaratnam School of International Studies i Copyright © 2010 Ahmad Fauzi Abdul Hamid Published by S. Rajaratnam School of International Studies Nanyang Technological University South Spine, S4, Level B4, Nanyang Avenue Singapore 639798 Telephone: 6790 6982 Fax: 6793 2991 E-mail: [email protected] Website: www.idss.edu.sg First published in 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the S. Rajaratnam School of International Studies. Body text set in 11/14 point Warnock Pro Produced by BOOKSMITH ([email protected]) ISBN 978-981-08-5952-7 ii CONTENTS 1 Introduction 1 2 Islamic Education 7 3 Introductory Framework and Concepts 7 4 Islamic Education in Malaysia: 13 The Pre-independence Era 5 Islamic Education in Malaysia: 25 The Independence and Post-Independence Era 6 The Contemporary Setting: Which Islamic 44 Education in Malaysia? 7 The Darul Arqam—Rufaqa’—Global Ikhwan 57 Alternative 8 Concluding Analysis 73 Appendixes 80 Bibliography 86 iii The RSIS/IDSS Monograph Series Monograph No. Title 1 Neither Friend Nor Foe Myanmar’s Relations with Thailand since 1988 2 China’s Strategic Engagement with the New ASEAN 3 Beyond Vulnerability? Water in Singapore-Malaysia Relations 4 A New Agenda for the ASEAN Regional Forum 5 The South China Sea Dispute in Philippine Foreign Policy Problems, Challenges and Prospects 6 The OSCE and Co-operative Security in Europe Lessons for Asia 7 Betwixt and Between Southeast Asian Strategic Relations with the U.S.
  • The Role of Ulama in Reconstructing of Religious Education in Malaysia During Early 20Th Century

    The Role of Ulama in Reconstructing of Religious Education in Malaysia During Early 20Th Century

    Middle-East Journal of Scientific Research 11 (9): 1257-1265, 2012 ISSN 1990-9233 © IDOSI Publications, 2012 DOI: 10.5829/idosi.mejsr.2012.11.09.22705 The Role of Ulama in Reconstructing of Religious Education in Malaysia during Early 20th Century Nor Adina Abdul Kadir and Mohd Roslan Mohd Nor Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, 50603 Kuala Lumpur, Malaysia Abstract: Religious education across the world has developed in multi structures which reflect to the diversity of religious practices. In Malaysia, Muslim religious education has developed in two forms, traditional and modern systems. Ulama play a vital role to produce human capital for the nation. Close collaboration between ulama and the ruler (sultan / king) produced an outstanding achievement in making sure traditional religious education is able to be transformed into integrated modern system. This is especially evident in Madrasah Idrisiah since its establishment in the year 1917 with the support by then the ruler, Sultan of Perak. Key words: Madrasah Idrisiah % Ulama % Muslim Scholars % Religious education % Malaysia INTRODUCTION British. In 1963, Sabah and Sarawak officially joined the Federation of Malaya and the name then become Many madrasahs in Muslim world began with the Malaysia [5, 6]. influenced of Middle Eastern experiences. Singapore, a The history of Islam in Malaya before independence state that was under Muslim dominant before its was always associated with the relation between ulama independence from Malaysia in 1965, has this experience (Muslim scholars) and sultan (king/ruler) [7]. The when it comes to madrasah establishment [1]. In some emergence of ulama is a great blessing in the history of Muslim countries such as Pakistan, madrasah has been Islam in Malaya.
  • 58 Years of MALAYSIA Perpetuating National Unity UNIVERSITY of MALAYA ART GALLERY, SEPTEMBER 18-23, 2015 Arts & Creativity Exhibition

    58 Years of MALAYSIA Perpetuating National Unity UNIVERSITY of MALAYA ART GALLERY, SEPTEMBER 18-23, 2015 Arts & Creativity Exhibition

    58 Years of MALAYSIA Perpetuating National Unity UNIVERSITY OF MALAYA ART GALLERY, SEPTEMBER 18-23, 2015 Arts & Creativity Exhibition Copyright © 2015 by Malaysian Invention & Design Society (MINDS) All rights reserved Contact Information No part of this e-book may be reproduced, stored in retrieval systems or transmitted in any C-3A-10 (4th Floor) Block C, Damansara Intan form or by any means, electronic, mechanical, photocopied, recorded or otherwise without No. 1, Jalan SS 20/27, 47400 Petaling Jaya the prior permission of the copyright holder. Selangor Darul Ehsan, Malaysia TEL: +60 3-7118 2062 www.minds.com.my [email protected] ARTS & CREATIVITY EXHIBITION 2015 WRITE & ILLUSTRATE CONTEST “58 Years of Malaysia??: Perpetuating National Unity” Opening Day Friday, September 18, 2015 9.30AM University of Malaya Art Gallery, Level 5, Chancellery Building, University of Malaya, 50603 Kuala Lumpur Malaysia Presented by Organised by In Collaboration with Supported by 1 Table of Contents Programme for ACE2015 3 ACE2015 Preliminary Judging Panel 4 Organising Committee 5 Foreword 6 Preface 7 Primary Level Works 8 Secondary Level Works 20 Tertiary Level Works 43 2 PROGRAMME FOR ACE2015 Friday, 18 September 2015 Officiating by: 9.30am Opening Ceremony Yang Berhormat Tuan P. Kamalanathan A/L P. Panchanathan Deputy Minister of Education II 10.00am -12.00pm 2-hour talk on Creative Writing, including Q&A Dr Kalpana Sinha, Crossroads Public Research Sdn Bhd 12.00pm - 1.00pm Lunch at Rumah Universiti, University of Malaya 1.00pm - 2.45pm Friday Prayer 3.00pm - 5.00pm 2-hour talk on Illustration, including Q&A Ms Amy Ng, Pikaland Saturday, 19 September 2015 9.00am - 12.00pm 3-hour workshop on creative writing for Primary students Asst.
  • Sexuality, Islam and Politics in Malaysia: a Study of the Shifting Strategies of Regulation

    Sexuality, Islam and Politics in Malaysia: a Study of the Shifting Strategies of Regulation

    SEXUALITY, ISLAM AND POLITICS IN MALAYSIA: A STUDY OF THE SHIFTING STRATEGIES OF REGULATION TAN BENG HUI B. Ec. (Soc. Sciences) (Hons.), University of Sydney, Australia M.A. in Women and Development, Institute of Social Studies, The Netherlands A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF SOUTHEAST ASIAN STUDIES NATIONAL UNIVERSITY OF SINGAPORE 2012 ii Acknowledgements The completion of this dissertation was made possible with the guidance, encouragement and assistance of many people. I would first like to thank all those whom I am unable to name here, most especially those who consented to being interviewed for this research, and those who helped point me to relevant resources and information. I have also benefited from being part of a network of civil society groups that have enriched my understanding of the issues dealt with in this study. Three in particular need mentioning: Sisters in Islam, the Coalition for Sexual and Bodily Rights in Muslim Societies (CSBR), and the Kartini Network for Women’s and Gender Studies in Asia (Kartini Asia Network). I am grateful as well to my colleagues and teachers at the Department of Southeast Asian Studies – most of all my committee comprising Goh Beng Lan, Maznah Mohamad and Irving Chan Johnson – for generously sharing their intellectual insights and helping me sharpen mine. As well, I benefited tremendously from a pool of friends and family who entertained my many questions as I tried to make sense of my research findings. My deepest appreciation goes to Cecilia Ng, Chee Heng Leng, Chin Oy Sim, Diana Wong, Jason Tan, Jeff Tan, Julian C.H.
  • The Influence of Religiousness on Perceived Business Ethics

    The Influence of Religiousness on Perceived Business Ethics

    THE INFLUENCE OF RELIGIOUSNESS ON PERCEIVED BUSINESS ETHICS Md. Zabid Abdul Rashid Ong Lee Lee @ Lily Ong ABSTRACT The purpose of this research is to determine the influence of religiousness on perceptions of business ethics. Specifically, this paper will examine whether religious values like Buddhism, Christianity, Hinduism and Islam have any influence on the ethical perceptions of business executives, and whether the degree of religiousness have any influenced on perceived business ethics. Perceptions of business ethics were looked from three perspectives: business to consumer ethics, organizational ethics, and business-to- business ethics. Based on past studies, a structured questionnaire was developed, and 14 business scenarios were presented to the executives. The religiousness construct had 14 items. A total of 209 responses were usable for analysis. The Cronbach coefficient for the business scenarios was 0.81, while the coefficient for religiousness was 0.79, suggesting a fair level of internal consistency in the responses. In the sample, 32.5% of the respondents were Buddhist, 21.5% were Christians, 12.5% were Hindus, and 33.5% were Muslims. The results showed that there was an association between the level of religiousness and the religious groups (p<0.001), suggesting that certain religious groups (Christians and Muslims) were more religious than others (Buddhist and Hindus). The ANOVA results also showed that there were significant differences in three out of the 14 business ethical scenarios. However, with respect to religiousness, there were only significant differences in one out of the 14 business scenarios. This means that the influence of religiousness on perceived business ethics were limited.
  • Transitions in Malaysian Society and Politics: Towards Centralizing Power

    Transitions in Malaysian Society and Politics: Towards Centralizing Power

    TRANSITIONS IN MALAYSIAN SOCIETY AND POLITICS: TOWARDS CENTRALIZING POWER MICHAEL LEIGH & BELINDA LIP There are many dimensions to national transition, and all are of course inter-related. Some transitions are a consequence of government policy; others take place despite the government. This chapter focuses upon a number of important transitions that have taken place in Malaysia over the decades since independence. Together, they explain the kind of society Malaysia is today and many of the tensions within Malaysian society. TRANSITIONS IN IDENTITY Ethnicity has been asserted as the dividing line in Malaysian society. Populations can identify by their culture, their mother tongue, their religion and their locality. Each of those defining identities overlaps, but they are not coterminous. The colonial government chose quite deliberately to organize people according to their ethnicity, not according to geography, religion, or culture. The ideological justification of white colonial rule was based upon ethnic identification, and ranking from superior to inferior on the basis of race. The continual reinforcement of racial identity as the cutting line in Malaysian society was not something that happened by chance, it was quite deliberate. The post-independence political leadership has organized its support base by continuing to emphasize race as the most important dividing line between peoples. In Malaysia, it is the Malay and Chinese communities that have been most loudly assertive of their identity, perhaps due to their strong differences in culture, as well as their political and economic pre-eminence in the national leadership. Components of the Malaysian population today have quite distinct perceptions of their identity and status in the country from that held before independence.
  • Constituting Religion

    Constituting Religion

    Downloaded from https://www.cambridge.org/core. IP address: 154.5.53.196, on 09 Aug 2018 at 22:42:15, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://www.cambridge.org/core/product/888E17F4ACC3739CE1AA443FD07C9BA8 Downloaded from https://www.cambridge.org/core. IP address: 154.5.53.196, on 09 Aug 2018 at 22:42:15, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://www.cambridge.org/core/product/888E17F4ACC3739CE1AA443FD07C9BA8 constituting religion Most Muslim-majority countries have legal systems that enshrine both Islam and liberal rights. While not necessarily at odds, these dual commitments nonetheless provide legal and symbolic resources for activists to advance contending visions for their states and societies. Using the case study of Malaysia, Constituting Religion examines how these legal arrangements enable litigation and feed the construction of a “rights-versus-rites binary” in law, politics, and the popular imagination. By drawing on extensive primary source material and tracing controversial cases from the court of law to the court of public opinion, this study theorizes the “judicialization of religion” and examines the radiating effects of courts on popular legal and religious consciousness. The book docu- ments how legal institutions catalyze ideological struggles that stand to redefine the nation and its politics. Probing the links between legal pluralism, social movements, secularism, and political Islamism, Constituting Religion sheds new light on the con- fluence of law, religion, politics, and society. This title is also available as Open Access on Cambridge Core at https://doi.org/10.1017/ 9781108539296.
  • Chapter 1 Introduction 1.0 Background of the Study Malaysia

    Chapter 1 Introduction 1.0 Background of the Study Malaysia

    Chapter 1 Introduction 1.0 Background of the Study Malaysia opens her doors to students from various parts of the world with the mushrooming of many private institutions of higher learning and the move to internationalize her many public universities. As such, there is a steady flow of foreign students who made their way to the Malaysian institutions of higher learning not only because of her reputable standard in education but also due to the fact that its education fees are cheaper compared to that in the United Kingdom and United States and that in terms of culture, Malaysia provides a more conducive environment especially to students from Muslim countries. The aftermath of September 11, 2001 has great percussions on many decisions that pertain to Islamic issues and the Muslims. Receiving education from a Muslim country like Malaysia is one of the decisions brought about by the devastating episode. Iranians have also turned to Malaysia to obtain higher education and many of them are enrolled in the masters and Phd programs offered by both the public and the private universities in Malaysia. These programs are offered in the English language and as most Iranians learn English as a foreign language, they encounter problems coping with their studies. As such, they have to prepare themselves to master the language in order to overcome language problems in their studies. How can we master a language? How can we conform to the language conventions in a foreign context? Why do only a few learners become near-native speakers despite 1 making many efforts? Prior to answer these questions, we should pay attention to what make a language foreign to us.
  • Visualization of Malay Traditional Food: Emotional Expression of the Immigrants in Malaysia

    Visualization of Malay Traditional Food: Emotional Expression of the Immigrants in Malaysia

    GeoJournal of Tourism and Geosites Year XII, vol. 26, no. 3, 2019, p.905-915 ISSN 2065-1198, E-ISSN 2065-0817 DOI 10.30892/gtg.26318-406 VISUALIZATION OF MALAY TRADITIONAL FOOD: EMOTIONAL EXPRESSION OF THE IMMIGRANTS IN MALAYSIA Nasir YUSOFF* Universiti Sains Malaysia, Department of Neurosciences, School of Medical Sciences, Health Campus, 16150 Kubang Kerian, Kota Bharu, Kelantan, Malaysia, e-mail: [email protected] Norlyiana SAMSURI Universiti Sains Malaysia, Department of Neurosciences, School of Medical Sciences, Health Campus, 16150 Kubang Kerian, Kota Bharu, Kelantan, Malaysia, email: [email protected] Salahuddien AYOB University Tunku Abdul Rahman, Psychology Department, Faculty of Arts and Social Sciences, Kampar Campus, Jalan Universiti, Bandar Barat 31900 Kampar, Perak, e-mail: [email protected] Faruque REZA Universiti Sains Malaysia, Department of Neurosciences, School of Medical Sciences, Health Campus, 16150 Kubang Kerian, Kota Bharu, Kelantan, Malaysia, email: [email protected] Citation: Yusoff, N., Samsuri, N., Ayob, S., & Reza, F. (2019). VISUALIZATION OF MALAY TRADITIONAL FOOD: EMOTIONAL EXPRESSION OF THE IMMIGRANTS IN MALAYSIA. GeoJournal of Tourism and Geosites, 26(3), 905–915. https://doi.org/10.30892/gtg.26318-406 Abstract: Adapting to the new home settlement has significant implications on psychological dimension. This study aims to examine the emotional expression of the immigrants towards the Malay traditional food - the cultural heritage of the ethnic majority in Malaysia, in comparison to Malaysian Malay and Malaysian non-Malay. Through the visualization approach, participants were asked to respond to a series of Malay traditional food images and self-rated their emotional expression by using the Self-assessment Manikin. Emotional expression was significantly lower in immigrants in comparison to Malaysian Malay and Malaysian non-Malay.
  • Freedom of Religion in Malaysia by the Human Rights Commission Of

    Freedom of Religion in Malaysia by the Human Rights Commission Of

    Freedom of Religion in Malaysia By The Human Rights Commission of Malaysia (SUHAKAM) “A Muslim in Malaysia is not only subjected to the general laws enacted by Parliament but also to the State laws of religious nature enacted by Legislature of a State. This is because the Federal Constitution allows the Legislature of a State to legislate and enact offences against the precepts of Islam. Taking the Federal Constitution as a whole, it is clear that it was the intention of the framers of our Constitution to allow Muslims in this country to be also governed by Islamic personal law.” (Zi Publications Sdn Bhd & Anor v Kerajaan Negeri Selangor; Kerajaan Malaysia & Anor (Interveners) [2015]) 1. Being a multi-racial country with citizens who hold various religious beliefs, the freedom of religion forms part of the fundamental rights enshrined under the Federal Constitution (FC). Article 111 states that “every person has the right to profess and practice his religion”. However, there are two restrictions placed on the freedom of religion, firstly, the propagation of any religious doctrine or belief among persons professing the religion of Islam may be controlled or restricted by the individual states in Malaysia and secondly, the freedom to profess and practice ones religion must not result in an act contrary to any general law relating to public order, public health or morality. 1 Article 11 of the Federal Constitution: (1) Every person has the right to profess and practise his religion and, subject to Clause (4), to propagate it. (2) No person shall be compelled to pay any tax the proceeds of which are specially allocated in whole or in part for the purposes of a religion other than his own.
  • Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and The

    Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and The

    Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2017 Reading Committee: Christina Sunardi, Chair Patricia Campbell Laurie Sears Philip Schuyler Meilu Ho Program Authorized to Offer Degree: Music ii ©Copyright 2017 Joseph M. Kinzer iii University of Washington Abstract Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer Chair of the Supervisory Committee: Dr. Christina Sunardi Music In this dissertation, I show how Malay-identified performing arts are used to fold in Malay Muslim identity into the urban milieu, not as an alternative to Kuala Lumpur’s contemporary cultural trajectory, but as an integrated part of it. I found this identity negotiation occurring through secular performance traditions of a particular instrument known as the gambus (lute), an Arabic instrument with strong ties to Malay history and trade. During my fieldwork, I discovered that the gambus in Malaysia is a potent symbol through which Malay Muslim identity is negotiated based on various local and transnational conceptions of Islamic modernity. My dissertation explores the material and virtual pathways that converge a number of historical, geographic, and socio-political sites—including the National Museum and the National Conservatory for the Arts, iv Culture, and Heritage—in my experiences studying the gambus and the wider transmission of muzik Melayu (Malay music) in urban Malaysia. I argue that the gambus complicates articulations of Malay identity through multiple agentic forces, including people (musicians, teachers, etc.), the gambus itself (its materials and iconicity), various governmental and non-governmental institutions, and wider oral, aural, and material transmission processes.