DOCSLIB.ORG

WASTE and LOSSES Chedet.Co.Cc July 22, 2008 by Dr. Mahathir Mohamad the Government of Dato Seri Abdullah Badawi Ha

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
WASTE and LOSSES Chedet.Co.Cc July 22, 2008 by Dr. Mahathir Mohamad the Government of Dato Seri Abdullah Badawi Ha MONEY - MORE WASTE AND LOSSES Chedet.co.cc July 22, 2008 By Dr. Mahathir Mohamad The Government of Dato Seri Abdullah Badawi has lost billions of Ringgit by cancelling the bridge project to replace the causeway, postponing the double-tracking and electrification of the North-South railway and the sale of M.V. Agusta by Proton. The Government had also wasted money - RM2 billion in Terengganu. Thinking that he had the right to use Wang Ehsan , the royalty from Petronas to the State of Terengganu totalling more than five billion Ringgit over several years Dato Seri Abdullah together with Dato Seri Idris Jusoh, the former Menteri Besar of Terengganu went on a spending spree. Without any proper study and planning, without bothering about the rules and regulations about how Government money should be allocated and used, Dato Seri Abdullah and Dato Seri Idris and their cronies spent huge sums of the "Wang Ehsan" on a theme park (Crystal Mosque), Monsoon Cup, development of Setiu etc etc. More than two billion Ringgit were poured into Terengganu. Then in 2008, Barisan Nasional won and Abdullah happily decided to spend more of the Wang Ehsan on fancy projects. Unfortunately the Sultan of Terengganu refused to have Idris Jusoh as Menteri Besar. It was a slap in the face fo Abdullah when he was forced to accept the Sultan's nominee as Menteri Besar. This new Menteri Besar insisted that the royalty due to Terengganu should be paid to the State and the State should manage the fund. This was as it should be. But the Menteri Besar insisted that what was spent before this in building the theme park, organising the Monsoon Cup etc worth about RM 2 billion was not from the royalty due to Terengganu. It was from Federal fund. He demanded that the full amount of royalty over the years should be paid to Terengganu. So RM2 billion of Federal funds have been expended on Terengganu, the richest State in Malaysia. Failing this Terengganu has a court case initiated by the PAS Government which the BN State Government has not withdrawn. The Federal Government will now have to find some RM5 billion to give to Terengganu. Where is this money going to come from? Obviously from the Federal Consolidated Fund. Basically the Federal Government will lose RM5 billion because it had assumed that a tame Terengganu Menteri Besar would collaborate in some of the most wasteful projects for the State and the country. I am told that a Disneyland designer was engaged to design the "Crystal Mosque" and theme park. Must cost a lot. Some contractors made tons of money getting projects without proper processes. 596 Comments By rizuwan on July 22, 2008 12:31 PM What a waste.This time i hope i am the first. By zali lampai on July 22, 2008 12:31 PM http://www.anakmalaysia81.blogspot.com/ Assalamualaikum Tun Inilah kerajaan yang tiada WAWASAN & PERANCANGAN. Mereka hanya tahu duit itu banyak... tapi tak tahu duit akan habis jika tidak dijanakan. By Johorian on July 22, 2008 12:31 PM Salam Tun... crystal mosque.... sekarang masjid hanya layak untuk pameran agaknya..... By (MFMS)d on July 22, 2008 12:31 PM Inilah kerajaan PakLah yang haru biru. Ekonomi makin tepu. Bersiap sedia menghadapi inflasi! By azee72 on July 22, 2008 12:31 PM Salam Tun.. Antara Tun dan Pak Lah, rasanya siapa yang lebih membazir dan lebih korup? Wassalam By kamal ahmad on July 22, 2008 12:35 PM Salam Ayahanda Tun, “Unfortunately the Sultan of Terengganu refused to have Idris Jusoh as Menteri Besar. It was a slap in the face fo Abdullah when he was forced to accept the Sultan's nominee as Menteri Besar.” First time in Malaysian politics, cable PM tak laku… Perlis, Terengganu. Sangat memalukan. Kemaluan yang amat besar pada pendapat saya. By wakmeskam on July 22, 2008 12:38 PM Assalamualaikum Ybg Tun. Ya Allah bilalah balak akibat pemerintah yang zalim kepada rakyat ini akan berakhir. Tolonglah beri petua kepada kami. Semuga tun walfiat sekeluarga. By Audi on July 22, 2008 12:42 PM Assalamualaikum Tun, Saya anak Terengganu. Saya sangat sedih apabila duit rakyat dibelanjakan sesuka hati mereka. Harap-harap MB baru ni membuat perancangan yang betul untuk kesejahteraan rakyat Terengganu. Tapi isu beli kereta Merz membuatkan nama nya tercalit sedikit Audi By beforedark on July 22, 2008 12:42 PM I dono wat 2 say... sigh... By Ayoi on July 22, 2008 12:43 PM Assalamualaikum Tun dan semua peminat blog TDM, Dengan penjelasan yang sebegini jelas, lancar dan berterus terang kenapa masih pak pek menteri buta mata dan hati menyokong AAB yang kononnya telus dan sebagainya.. Semoga ALLAH S.W.T melindungi negara tercinta ini daripada pengkhianat agama, bangsa dan negara. Semoga Tun dan keluarga terus dilimpahi rahmat ALLAH dan dikurniakan kesihatan yang baik dan sempurna. Wassalam By donadoni on July 22, 2008 12:43 PM Assalammualaikum Tun, I think the present government led by Pak Lah is bringing the country to doom; and all his advisors panicking in giving advices. They are running after time. Now Trengganu state is giving Pak lah headaches. Spending money like "the red indians got hold of rifles; shooting(spending money) like nobody's business. May ALLAH bless you and your family. By artmart on July 22, 2008 12:43 PM Tun, Saya dah pergi ke Theme Park ni. Dibina oleh Patrick Lim (pakcik kepada isteri Kamarudin). Memang betul Tun pernah kata ini kerajaan Dollah Badawi. Masa perasmian Monsoon Cup ramai tengok KJ begitu rapat dgn Patrick Lim. KJ ada kaitan apa dgn projek2 tu. Yang peliknya kenapa Taman Tamadun Islam diberi kpd Patrick Lim. Orang Islam Terengganu tak bolehkah manage sendiri. Adakah ini Islam Hadhari yang Idris Jusoh dok memekik sampai sultan pun menyampah. Pak Lah pulak dgn bangga bazirkan duit rakyat. Masjid tu pulak tak boleh buat solat jumaat sebab tak dak kariah. Ini perancangan jenis apa. Cuba Tun selidik sikit pasal alignment Penang Bridge II. Dengar cerita dibengkokkan ke projek Equine sebab nak bantu projek Patrick Lim.. Betul ke atau `kebetulan' yang `Pak Lah ni semuanya betul' (itu kata2 Menteri2 sekarang) By cinonek on July 22, 2008 12:44 PM Ya Allah Ya Tuhanku, kabulkanlah permintaan rakyatmu yang sedang menderita dek kerana Perdana Menterinya yang.... huh ...huhhh...sedih By heicalmy on July 22, 2008 12:44 PM Salam Tun, cronies spent huge sums of the "Wang Ehsan" on a theme park (Crystal Mosque), Monsoon Cup, development of Setiu etc etc. Audit Negara kena check dan beritahu rakyat secara detail kemana dibelanjakan wang rakyat. Patutlah kecoh Sultan tak mahu MB lama. By mohd saifuddin on July 22, 2008 12:44 PM saya tak sangka betul , pak lah sanggup buat begini. saya se olah rasa tertipu dengan barisan nasional yang sekarang. patut lah barisan hilang banyak undi. saya kesal betul undi barisan nasional dan rasa amat malu kerana undi BN. Tun betul ke , apa yang tun kata ni ? kenapa pak lah sanggup habis kan duit rakyat begini. susah payah kita bayar cukai dengan kerajaan ,dia orang habis kan duit rakyat untuk isi kan poket sendiri. saya doa supaya allah akan memberi hukuman yang amat keras pada orang yang tipu duit rakyat. By kaychin on July 22, 2008 12:45 PM Dear Tun, Thanks for your "insider" info. on these. Please let us know more, as we can't get to know these thru our main stream media. Thank you Tun, you are so "umm"!! Mr. Lah is probably still thinking he strike a lottery.. By MataHatiJohor on July 22, 2008 12:45 PM chedet.com Fan Club http://www.facebook.com/group.php?gid=27391957109 By Jinggo on July 22, 2008 12:45 PM Tun, I previously read several blogs with photos of a compass showing the kiblat direction of the masjid kristal is also wrong. Is it true? -Jinggo Rock- By slimgang on July 22, 2008 12:46 PM Salam Tun Saya teramat bersetuju dengan pendapat Tun. AAB dan Idris Jusoh nampak memang meyakinkan rakyat Terengganu pada mulanya menjadi menteri besar. Beliau nampak seakan membawa Terengganu kearah pemodenan. Tetapi sebenarnya beliau adalah penghabis duit dan kekayaan negeri Terengganu dari hasil minyak. Itu sebabnya sultan telah menyedari akan hakikat ini dan tidak suka pada beliau untuk menjadi MB selepas PRU 12. AAB memang mempunyai kepentingan secara langsung dari Idris Jusoh selagi beliau menjadi MB. Tetapi malang nasib Idris Jusoh hanya setakat di situ sahaja. P/S. Tun, kenapa BPR tak siasat AAB dan Idris Jusoh tu. Rasa-rasa??? Semoga Tun sihat selalu. By amydala on July 22, 2008 12:46 PM Salam Tun, 3.43 juta utk bli Mercz tu celah gigi jaa tun...kalo tolong org2 miskin kat pedalaman memang macam tak tolong jaa pasai RM3.43 juta tu 'sikit' sgttt... By Haikal1978 on July 22, 2008 12:46 PM Dear Tun and Malaysians, It was the joke of the century when the PM (Abdullah Badawi) commented on the DNA. The funny part is he got the facts wrong. When the experts collect blood samples the get the coding, it is translated into a chart which is on permanent record. This record is done once, and that's it. It is something like profiling a blood test. If you are in the group of A+, then you are forever A+. It is unnecessary to withdraw blood to get the grouping after 10 years or 20 years. The grouping will not change. Likewise, DNA profiling is permanent. The idea that the current government and police force need to have Anwar's blood for new DNA profiling is illogical. This simply shows the lack of knowledge among this group of people and to paint bad picture about DSAI refusing to allow blood sample taken from him.
Load more

Recommended publications
  • CRONYISM and the NEP Chedet.Co.Cc August 06, 2008 by Dr
    CRONYISM AND THE NEP Chedet.co.cc August 06, 2008 by Dr. Mahathir Mohamad 1. When the New Economic Policy began to show some results in the early eighties, the Western Press and local opponents of the Government began to talk about cronyism. Whoever succeeded in a developing country like Malaysia, did so because they were the chosen favourites of the Government, particularly the head of the Government. 2. I came in for virulent attacks because some Malays actually did well in business. They were all labelled my cronies whether they were indeed my cronies or not. Anyone who succeeded was immediately defined as my crony. 3. Many close friends, relatives and members of my family who failed in business would not be called cronies. 4. It is not the actual relation or association with the leader that qualifies one to be the crony of the Prime Minister. It is the success of the individual. Failures, no matter how close they may be to the Prime Minister would not be called cronies. 5. This left me in a quandary. As head of the Government I had to ensure the success of the NEP objective of reducing the disparities between the bumiputeras and the non-bumis. This reduction must be achieved at all levels, not excluding the rich and the very rich. It wouldn't do to have parity among the low income and middle income only, while big businesses are all in the hands of the non-Bumiputera millionaires. 6. While most Bumiputeras who were given shares and opportunities to do business abused these opportunities, a few tried seriously and some of them succeeded.
    [Show full text]
  • Malaysian Child Rearing Practices and Its Relationship to Realth
    Malaysian Child Rearing Practices and Its Relationship to Realth by Wazir-Jahan Karim A Research Project Funded by the International Developmsnt Research Centre 1981 RC FÉB2].1983 IDRC ; rrz^i 3 - p-- 79_ o cc 58- Acknowledgaments I vould like to express my appreciation and gratitude to thé International Development Research Centre for agreeing to fund this research project in 1978. Z also wish to thank UNICEF for providing me with financial assistance for the section of the research on traditional médical practitioners and village medicines conducted I' in Yen, Kedah. The assistance and co-operation of the Ministry of Realth has been a major factor in ensuring the emooth implémentation of the research in Seberang Prai and I would specifically like to thank Dr. Chee Chin Seang, the Deputy Director of Health in Penang, Sister Kvan, Dr. Raj Karim from the Maternai and Child Health Division in the Ministry and other médical and nursing personnel in Seberang Prai for providing me with continuous assistance during the period of my fieldwork. I would also litre to thank the management of Malakoff Estate at Thsek Glugor, in particular the Manager, Mr. Jones and Mr. Shankar for allowing me to conduct my research on the estate and also for assistance provided when the census survey was conducted. My sincereat thanks also to the KEMAS teacher at Junjong, Rokiah Ahmad and the teachers at the Malakoff Estate pre- school, for help rendered to my research assistants, Muniamah Kandasamy, Tengku Zainah and Susan Oorijitham, during the intensive field work period. Ficnaliy, I can quite confidentiy say that this research would not have been possible without the commitment and enthusiasm of my research assistants and the keen interest of e nutritionist from Minnesota University, Misa Mary-Pat Selvaggio, to conduct a The study has taken approximately two and e half years to be completed between its period of inception in mid 1978 to ite period of completion in November 1981.
    [Show full text]
  • Keris Dalam Pengubatan Tradisional Melayu Dari Perspektif Islam Sebagai Suatu Kajian Kes Di Kelantan
    Volume: 3 Issue: 14 [December, 2018] pp.12-26] Journal of Islamic, Social, Economics and Development eISSN: 0128-1755 Journal website: www.jised.com KERIS DALAM PENGUBATAN TRADISIONAL MELAYU DARI PERSPEKTIF ISLAM SEBAGAI SUATU KAJIAN KES DI KELANTAN KRIS IN TRADITIONAL MEDICATION OF MALAY FROM ISLAMIC PERSPECTIVE AS A CASE STUDY IN KELANTAN Azlina Musa1 1 Universiti Malaysia Terengganu, E-mel: [email protected] Accepted date: 16-01-2018 Published date: 12-12-2018 To cite this document: Musa, A. (2018). Keris dalam Pengubatan Tradisional Melayu dari Perspektif Islam Sebagai Suatu Kajian Kes di Kelantan. Journal of Islamic, Economics and Development, 3 (14), 12-26. ___________________________________________________________________________ Abstrak: Makalah ini akan membincangkan tentang keris dalam pengubatan tradisional Melayu dari perspektif Islam sebagai suatu kajian kes di Kelantan. Makalah ini akan meneliti keris dijadikan sebagai alat pembantu ritual kepada bomoh, dukun atau pawang dalam pengubatan tradisional Melayu. Makalah ini turut meneliti sejauhmanakah keberkesanan keris sebagai salah satu usaha untuk bomoh, dukun atau pawang menyeru, memanggil dan memuja kuasa luar biasa turut serta dalam upacara yang diadakan dengan meneliti dari kaca mata Islam. Makalah ini akan meninjau persepsi Islam tentang peralatan yang digunakan oleh pengamal semasa ritual pengubatan tradisional Melayu. Disamping itu, makalah ini turut meneliti sejauhmanakah masyarakat Melayu di sekitarnya percaya bahawa keris yang diperasapkan dengan pembakaran asap kemenyan dan diiringi bacaan doa oleh bomoh, dukun atau pawang berkeupayaan untuk mengusir makhluk halus jahat daripada mengganggu keadaan tubuh pesakit dan membantu memulih serta menyembuhkan keadaan penyakit gangguan makhluk halus jahat dalam ritual tertentu. Ini kerana, kebanyakan pesakit yang mendapatkan rawatan pengubatan tradisional Melayu sembuh penyakit gangguan makhluk halus yang ditanggung oleh mereka.
    [Show full text]
  • The Paradigm of Malayness in Literature
    THE PARADIGM OF MALAYNESS IN LITERATURE IDA BAIZURA BAHAR Thesis submitted for the degree of PhD in the Languages and Cultures of South East Asia 2010 Department of South East Asia School of Oriental and African Studies University of London ProQuest Number: 11010464 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010464 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 | SOAP LIRDARY 2 Declaration for PhD thesis I have read and understood regulation 17.9 of the Regulations for students of the School of Oriental and African Studies concerning plagiarism. I undertake that all the material presented for examination is my own work and has not been written for me, in whole or in part, by any other person. I also undertake that any quotation or paraphrase from the published or unpublished work of another person has been duly acknowledged in the work which I present for examination. Signed: Ida Baizura Bahar Date: 7 December 2010 3 ABSTRACT This study is a study on the paradigm of Malayness in literature, taking as its point of departure the understanding of Malayness in Malaysia.
    [Show full text]
  • SINKRETISME DI KALANGAN MASYARAKAT TEMUAN DI KAMPUNG LUBUK BANDUNG, MELAKA HO HWEE SIAN No. Matrik: 05946"9 Latihan Ilmiah
    No. Kelas: ~·. .. No Perolehan: ·•-·-·..:•:•)• .• SINKRETISME DI KALANGAN MASYARAKAT TEMUAN DI KAMPUNG LUBUK BANDUNG, MELAKA HO HWEE SIAN No. Matrik: 05946"9 Latihan Ilmiah Bagi Memenuhi Sebah ag ian Daripada Syarat-syarat Untuk Ijazah Sarjana Muda Sastera Jab a tan Antr.opologi dan Sosiologl, Universiti Malaya, 59100 Kuala Lumpur Sesi 1993/94 Bilik Sumber Jabatan A_ntropologi & Sosiologi Universit1 Malaya 11 P·enghargaan Saya mengucapkan jutaan terima kasih kepada Encik Juli Edo selaku penyelia latihan ilmiah ini. Segala tunjuk ajar, bimbingan dan nasihat beliau tidak akan saya lupakan. Saya juga mengambil kesempatan nu mengucapkan terima kasih kepada Dr. Hood Haji Mohd. Salleh dan Dr. Hasan Mat Nor dari Universiti Kebangsaan Malaysia atas nasihat mereka pada permulaan kajian. Jasa-jasa penduduk Kampung Lubuk Bandung yang telah membolehkan saya menyelesaikan kajian ilmiah ini tidak akan saya lupakan. Saya mengambil kesempatan di sini mengucapkan jutaan terima kasih kepada keluarga Pakcik Ahat b. San Fook iaitu keluarga angkat saya, Abang Chia Fong Sin, Kak Aton dan Pakcik San Ah Kin b. San Fook yang semuanya merupakan informan utama pengkaji. Terima kasih jug a diucapkan kepada pihak J abatan Hal Ehwal Orang Asli Kuala Lumpur dan bahagian Melaka yang banyak memberi kerjasama dan data-data rasmi yang diperlukan. Akhir sekali, terima kasih diucapkan kepada semua yang terlibat secara langsung atau tidak langsung dalam proses penyelesaian latihan ilmiah mi. 111 Sinopsis Kajian fenomena sinkretisme di kalangan niasyarakat Orang Asli Temuan mi merangkumi tiga jerus kepercayaan luar iaitu kepercayaan Cina, Hindu dan Melayu yang menerap masuk ke dalam sistem kepercayaan periduduk Kampung Lubuk Bandung. Penerimaan kepercayaan Cina paling menonjol dan menarik di antara tiga jerus kepercayaan tersebut.
    [Show full text]
  • The Belief in Hantu in the Malay Culture from the Perspective of Islam
    THE BELIEF IN HANTU IN THE MALAY CULTURE FROM THE PERSPECTIVE OF ISLAM ______________________________________________________________________________________ Mohd Zohdi Amin, Ishak Suliaman, Husniyah Salaeh, Mohamed Akhiruddin Ibrahim & Azlina Mohamed Nor Abstract The belief in “hantu” is the result of animism and dynamism among Malays before the arrival of Hindu, Buddha and Islam. Hantu is portrayed as the incarnation of evil souls wishing to harm humans. This belief is related to the concept of soul existence or “semangat” (essence) in everything including the human body. This ancient belief is integrated into their new religions through adaptation process. After embracing Islam, the belief in hantu is not totally dispelled since its features are similar to that of jinn and shaitan, whose existence are acknowledged in Islam. The belief is also supported by the concept of human soul in the afterlife, where it is deemed as immortal. Hantu is portrayed as the soul of the dead, dwelling in certain places and harming the humans. Based on the analysis of the texts of the Quran and Sunnah, it is found that the soul of the dead could never become hantu, as opposed to the Malays’ belief. It is because the soul of the dead is in barzakh, the impassible barrier between the world and the Hereafter. It is a place where the soul is either rewarded or punished for his or her deeds in the past life. The souls cannot act independently by themselves as they are under the control of Allah. Based on this, the belief in hantu is against the Islamic teachings. This belief is capable in affecting a Muslim’s faith as it indirectly leads to the denial of rewards and punishments in the afterlife.
    [Show full text]
  • Hantu’ Dalam Bahasa Indonesia: Kajian Linguistik Antropologis
    LEKSIKON ‘HANTU’ DALAM BAHASA INDONESIA: KAJIAN LINGUISTIK ANTROPOLOGIS Chyndy Febrindasari UIN Walisongo Semarang Surel: [email protected] Abstrack: Lexicon Of ‘Hantu’ In Bahasa Indonesia : A Study of Anthropological Linguistics. The aim of the study is to examine the various lexicon 'hantu' in Indonesian, as well as to determine the image of the 'hantu' in Indonesian society cognition. The image of „hantu‟ in Indonesian society is the image of the public mind about „hantu‟ of Indonesian. The image of „hantu‟ is different viewed between a religious perspective to the cultural perspective. Moreover, the image of „hantu‟ in Indonesian society can be seen through expressions that exist in the community and is used in reference to something else. All these expressions are used because it has a meaning similar or identical to the nature of „hantu‟. In addition, it is also known that there four function of „hantu‟ as a myth in society are namely: the function of the mystical, cosmological functions, pedagogical function, and social function. Keywords: Lexicon; Ghost; Indonesian. Abstrak: Leksikon ‘Hantu’ Dalam Bahasa Indonesia: Kajian Linguistik Antropologis. Tujuan dari penelitian ini ialah untuk mengetahui macam-macam leksikon hantu dalam bahasa Indonesia, serta untuk mengetahui citra hantu dalam kognisi masyarakat Indonesia. Citra hantu dalam masyarakat Indonesia adalah gambaran yang ada dalam pikiran masyarakat Indonesia mengenai hantu. Citra hantu dilihat dari perspektif agama berbeda dengan perspektif budaya. Selain itu, citra hantu dalam masyarakat Indonesia dapat dilihat melalui ungkapan-ungkapan yang ada di dalam masyarakat dan digunakan dalam merujuk kepada hal lain. Semua ungkapan tersebut digunakan karena memiliki makna yang mirip atau sama dengan sifat hantu.
    [Show full text]
  • Hubungan Aspek Kepercayaan Dan Budaya Masyarakat Dengan Simptom Psikiatri Remaja Muslim Histeria
    HUBUNGAN ASPEK KEPERCAYAAN DAN BUDAYA MASYARAKAT DENGAN SIMPTOM PSIKIATRI REMAJA MUSLIM HISTERIA Intan Farhana Saparudin1, (Fariza Md Sham2, Salasiah Hanin Hamjah2) 1 Department of Islamic Studies, Centre for General Studies and Co-Curricular, Universiti Tun Hussein Onn Malaysia [email protected] 2 Faculty of Islamic Studies, Universiti Kebangsaan Malaysia ABSTRAK Gejala histeria merupakan fenomena mental dan sosial yang boleh tercetus daripada pelbagai faktor. Antara faktor yang didapati sering wujud dalam kejadian histeria adalah aspek kepercayaan dan budaya. Aspek kepercayaan membawa kepada ledakan simptom histeria apabila sistem nilai kepercayaan dan budaya masyarakat mempengaruhi pandangan dan perspektif individu dalam memahami dan menangani histeria yang terjadi. Fenomena ini sering melanda remaja Muslim di Malaysia dan menjadi satu isu yang membimbangkan dan wajar diberi perhatian serius. Dari sudut simptom histeria, ia seringkali dizahirkan dalam bentuk gangguan psikologi dan simptom psikiatri. Maka dalam kajian ini simptom histeria dikhususkan kepada simptom berbentuk psikiatri iaitu gangguan fisiologi. Berdasarkan permasalahan yang berlaku, makalah ini membincangkan hubungan aspek kepercayaan dan budaya masyarakat dengan simptom psikiatri remaja Muslim histeria. Melalui reka bentuk kajian tinjauan dengan instrumen soal selidik, kajian dilakukan terhadap 122 orang remaja histeria daripada 10 buah sekolah menengah di Selangor yang dipilih secara persampelan kelompok. Hasil tinjauan yang dilakukan mendapati simptom psikiatri berhubung secara signifikan dengan aspek kepercayaan dan budaya dengan keputusan korelasi (r= .389; p < 0.01). Penemuan ini menunjukkan elemen kepercayaan dan budaya dalam masyarakat mendorong kepada simptom histeria dalam kalangan remaja. Situasi ini wajar ditangani dengan mendidik masyarakat ke arah mentaliti dan stigma pemikiran yang lebih rasional dan positif dalam menangani apa jua gejala psikologi dan mental.
    [Show full text]
  • Singapore Literature in English : an Annotated Bibliography
    This document is downloaded from DR‑NTU (https://dr.ntu.edu.sg) Nanyang Technological University, Singapore. Singapore literature in English : an annotated bibliography Koh, Tai Ann 2008 Koh, T. A. (Ed. & Comp.) (2008). Singapore literature in English : an annotated bibliography. Singapore : National Library Board Singapore and Centre for Liberal Arts and Social Sciences, Nanyang Technological University, c2008. https://hdl.handle.net/10356/103820 © National Library Board Singapore and Nanyang Technological University 2008. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmittedin any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior permission of the publisher, the National Library Board Singapore and Nanyang Technological University. Downloaded on 29 Sep 2021 23:50:43 SGT SINGAPORE LITERATURE IN ENGLISH An Annotated Bibliography Koh Tai Ann Compiler and Editor A JOINT PUBLICATION BY NATIONAL LIBRARY BOARD SINGAPORE AND CENTRE FOR LIBERAL ARTS AND SOCIAL SCIENCES, NANYANG TECHNOLOGICAL UNIVERSITY © National Library Board Singapore and Nanyang Technological University 2008 Published by: National Library Board Singapore and Nanyang Technological University Designed and printed by: DES Consultants Pte Ltd Cover Images: All rights reserved. Saya. (Singapore: Educational Publications Bureau, 1979); Playful phoenix: women write for the Singapore stage. (Singapore: TheatreWorks, 1996); The teenage workbook, or, The passing of an April shower. (Singapore: Hotspot Books, 1989); Eye on the world: the writer's response. (Singapore: Faculty of Arts & Social Sciences, National University of Singapore and Gifted Education Unit, Ministry of Education, 1991); A candle or the sun. (London: Serpent’s Tail, 1991); The almost complete collection of true Singapore ghost stories.
    [Show full text]
  • Sastra Dan Agrikultura
    EDISI 13. T AHUN 2017 MAJALAH SASTRA SASTRA DAN AGRIKULTURA Puisi Umbu Landu Paranggi Telaah Abdul Rozak Zaidan Abdul Rohim Cubitan Imam Muhtarom Taman Ganjar Hwia Secangkir Teh Hamsad Rangkuti Pertanian terlihat perkasa mudah ketika bajak Anda adalah pensil dan kau seribu mil dari ladang jagung. Sisipan Mastera EDISI 13. T Dwight D. Eisenhower (1890–1969) AHUN 2017 ISSN 2086-3934 9 772086 393437 EDISI 13. TAHUN 2017 PENDAPA aerah perbatasan pernah menjadi tema sastra yang hangat dan populer di era revolusi MAJALAH SASTRA Dkemerdekaan. Namun, daerah perbatasan itu sangatlah longgar pengertiannya. Ia seringkali bermakna Diterbitkan oleh Badan Pengembangan “garis depan” atau daerah perbatasan antara kaum Repu- dan Pembinaan Bahasa blik dengan Belanda. Dengan begitu, di Pulau Jawa saja Jalan Daksinapati Barat IV terbentang banyak daerah perbatasan, belum di pulau- Rawamangun, Jakarta 13220 Pos-el: [email protected] pulau lain. Tidak jarang, daerah perbatasan juga bermakna Telp. (021) 4706288, 4896558 daerah perbatasan imajinatif dan batiniah antara satu Faksimile (021) 4750407 ISSN 2086-3934 sikap budaya dengan sikap budaya lain. Bisa juga berupa Pemimpin Umum keduanya, sebagaimana tergambar dalam kumpulan puisi Prof. Dr. Dadang Sunendar, M.Hum Daerah Perbatasan karya Subagio Sastrowardojo. Pemimpin Redaksi Kini, setelah Indonesia lama merdeka dan berdaulat, Agus R. Sarjono daerah perbatasan tidak lagi dapat dianggap sesuatu yang Redaktur Pelaksanai imajiner. Daerah perbatasan itu bukan saja nyata melain- Ganjar Harimansyah kan juga luas terbentang di mana-mana —darat maupun Dewan Redaksi lautan— mengingat Indonesia negeri kepulauan yang Hurip Danu Ismadi Budi Darma besar wilayahnya. Semuanya, perlu perhatian nyata pula. Sapardi Djoko Damono Abdul Hadi W.M. Jika daerah-daerah perbatasan di masa revolusi men- Putu Wijaya jadi wilayah akrab tentara dan sastrawan, daerah-daerah N.
    [Show full text]
  • L'occulte Malais
    L’Occulte malais Le malais (bahasa melayu) est la langue officielle de l’Indonésie, de la Malaisie, du sultanat de Brunei Darussalam, et l’une des langues officielles de Singapour. En raison de certaines variations de l’une à l’autre, on parle aussi d’indonésien (bahasa indonesia) et de malaisien (bahasa malaysia). Il y a cependant intercompréhension entre les deux et le présent glossaire est constitué à partir d’entrées tant en indonésien qu’en malaisien. Il existe des populations de culture malaise dans d’autres pays d’Asie du Sud-Est, notamment dans le sud de la Thaïlande et aux Philippines. C’est l’alphabet latin (tulisan rumawi) qui est généralement utilisé à l’écrit. Toutefois, partage avec celui-ci un statut officiel au Brunei ; en (توليسن جاوي : l’écriture arabe (tulisan jawi dehors de ce cas, l’écriture arabe est surtout utilisée dans un contexte religieux, ou identitaire, comme parmi les populations malaises des provinces du sud de la Thaïlande (où la population est à 80 % de langue et de culture malaises). L’islam malais présente des caractéristiques tout à fait intéressantes. Quand un Malais proclame : « Allah Maha Esa », Dieu est unique, il emprunte sa qualification de Dieu à la langue sanskrite (Maha Esa ou Mahaesa : le Grand Un), à laquelle cette notion d’unicité divine n’était pas étrangère, comme pourrait sembler déjà l’attester, sous quelques réserves, un tel mot, unicité de ,(توحيد) mahaesa. On trouve par ailleurs cette notion islamique centrale de tawhîd de Muhammad Ibn ‘Abd al-Wahhab), directement [كتاب التوحيد] Dieu (cf.
    [Show full text]
  • Cerita Hantu Melayu)
    UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE Speaking About Ghosts (Cerita Hantu Melayu): Malay Narratives-In-Interaction A Dissertation SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of Doctor of Philosophy by Cheryl L. Nicholas Norman, Oklahoma 2004 UMI Number: 3270682 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform 3270682 Copyright 2007 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Ml 48106-1346 © Copyright CHERYL L. NICHOLAS, 2004 All Rights Reserved. SPEAKING ABOUT GHOSTS (CERITA HANTU MELAYU): MALAY NARRATIVES-IN-INTERACTION A Dissertation APPROVED FOR THE DEPARTMENT OF COMMUNICATION BY Dr. ^lemencia Rodriguez, Cmi^ Dr. D. Lawrence Wieder, Chair Dr. Sandra Imgan, Member Dr. Todd Sandel, Member Dr. Courtnéy mughn, Outside Member Acknowledgements Thanks to My Advisors: Dr. D. Lawrence. Wieder Dr. Clemencia Rodriguez For your mentorship, support, encouragement and care. Without you, this would not be possible. Heidi Mau For the past, present and future. My Family For your unconditional love. My Committee Members: Dr.
    [Show full text]