The aim of this investigation is to contribute to an understanding of the leisure behaviour and needs of young people in multi-ethnic urban areas in Malaysia. Over a thousand boys and girls of two age cohorts (14--15 years old; 16--17 years old) and of Malay, Chinese or Indian origin from six secondary schools took part in the survey. They completed a questionnaire which asked them about their involvement in extracurricular activities at school (sports and games, clubs and uniformed movements), commitment to school, self-esteem and their pursuits outside school (like leisure activities, homework and tuition). A smaller sample of 85 boys and girls were also interviewed to show the variety of differences in the survey. Pupils' involvement in school activities was found to be related to sex, age, academic attainment, ethnic origin, school commitment and self-esteem. Participation was more common among girls; in older age groups; among the academically able; and among Malay pupils. Participants in school activities showed high school commitment and high self-esteem. Only a minority of pupils were non-participants in extracurricular activities. Their self-esteem tended to be low and their mean score on commitment to school was below average. Commitment to school was not related to social class, academic attainment or ethnic origin in the sample surveyed. A large proportion of non-academic pupils expressed favourable attitudes towards school. No differences in school commitment were observed among pupils of different ethnic backgrounds. Positive relationships among self-esteem and academic attainment, social class, high status school and age were found. A common factor which was related to involvement in a wide range of leisure pursuits and school-related activities (such as homework) was academic attainment. Pupils in the low attainment group were more likely to pursue a greater number of leisure activities than pupils in the high attainment group who, in turn, were more likely to pursue school-related activities. Pupils from schools of high status and advantaged home background were more likely to be involved in school-related activities than leisure activities. Leisure activities were seen as offering opportunities to those who may seek satisfaction and personal identity denied to them in the school environment. The results show that the activities, interests and stresses of Malaysian adolescents are similar in many ways to those of adolescents in developed societies. There are differences in the patterns of leisure activities among the different ethnic groups, Malay, Chinese and Indian; and these can be linked to the contrasting cultural and ethnic traditions of Malaysia. But there are also basic similarities in the attitudes and values of the young people, and this is interpreted as an encouraging sign fdr social integration and national identity in Malaysia.

Theses (M.A.)-University of KwaZulu-Natal, Durban, 2009. / Full text also available online. Scroll down for electronic link.

Thesis--Amsterdam. / Bibliography, p. [199]-206.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1970. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 211-216).

Thesis (Ph. D.)--University of Washington, 2005. / Vita. Includes bibliographical references (leaves 235-244).

Thesis (Ph. D.)--Indiana University, 1967. / Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 264-276).

As a multiracial country, one of the main concerns of Malaysia is maintaining political and economic stability in the process of achieving national integration. The plurality of society is a legacy of British colonialism and has contributed to occupational and geographical segregation between the ethnic groups. Economic disparities between each ethnic group has been a source of ethnic conflict. In 1970, the Government formulated the New Economic Policy, a preferential treatment policy which favours the Bumiputera over the non -Bumiputera. The objectives of the policy are, first, to restructure society so as to eliminate the identification of race with economic functions and, second, to eradicate poverty. However, while the Bumiputeras benefited from the affirmative action programmes, the non-Bumiputeras, especially the Chinese, were alienated by them and this lead to rising ethnic tension. Residential segregation had divided the two ethnic groups further. One part of the New Economic Policy is designed to foster better social relations between ethnic groups by fostering greater ethnic mix within residential areas. The aim of this study is to investigate social interaction patterns and levels of integration between Malays and Chinese who reside in different types of residential areas, that is mixed and monoethnic. The implementation of the housing mix policy is interpreted as the Government's intention to overcome residential segregation and thereby integrate different ethnic groups. The policy is one of the ways of bringing the two ethnic groups into closer contact with each other in the hope of promoting better social interaction and integration. The first task of the research was to establish the rationale behind the policy on residential and ethnic mix and secondly to find out if there were any significant differences in the form of socialising patterns and integration levels between the ethnic groups residing in different types of residential areas. The study involved the use of interviews and social survey as methods of gathering information. Kuala Lumpur, the capital city of Malaysia was chosen as the case study because it represented the plurality in society. Surveys were carried out in residential areas that were both ethnically mixed and monoethnic. The findings of the study suggested that there are differences in social relationships and levels of integration between Malays and Chinese who live in the different types of residential areas. Those who lived in mixed areas were found to be more socialised and more integrated than those who lived in monoethnic areas. However, the effect of the types of area was not strong as a determinant of social interaction and integration and other non spatial factors were more important. Factors like socialising patterns and place of employment also explained social interaction and integration. Those who socialised with other ethnic groups were found to be more integrated than those who did not. Malays were also more integrated than non-Malays. The study also found differences in gender and age. Although there was an area effect, it was not the same for Malays and Chinese from different income groups and educational levels. The findings have important policy implications.

Thesis (M.A.)--Ohio University, June, 2007. / Title from PDF t.p. Includes bibliographical references.

Thesis (Ph. D.)--Syracuse University, 1986. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 196-209).

M.A. / The dissertation focuses on a particular community, religiously defined, residing in a certain area. It characterizes their particular beliefs and customs, and portrays the history and development. For this purpose several sources have been consulted and no less than 37 people interviewed. The Malay community of Gauteng predominantly originated from the Cape and Port Elizabeth. Their ancestors were originally posted to South Africa from the Dutch settlements in the Malay Archipelago during the 17th and 18th centuries as slaves and political exiles. Some of them, however, were people of high rank. The Malays settled in Johannesburg and Pretoria towards the end of the 19th century and in Nigel between 1976 and 1977. This area is presently known as Gauteng. The Malay community of Gauteng are all Muslims and predominantly followers of the Shafi‘î madhhab (Islamic School of Thought). They constitute a minority group both religiously and ethnically. The Malays of Gauteng furthermore consist of various ethnical groups who were classified as part of the Coloured population group under the Group Areas Act 41 of 1950. In Johannesburg and Nigel the Malays lived in Coloured residential areas but in Pretoria the Malays rather associated them with the Indian Muslims. In Pretoria the majority of the Malays therefore settled in the Indian residential area Laudium instead of the Coloured residential area Eersterust. The research highlights the prominent early ‘Ulamâ’ (Muslim religious scholars) in both the Cape and Gauteng as well as their contributions towards the preservation, growth and development of Islam in both areas. Unfortunately in the Gauteng province (formerly part of the old Transvaal province) the Malays were often denied their contributions and initiatives in the Islamic field by another Muslim ethnical group. Attention is paid to the Malay communities’ acceptance of various syncretistic elements and innovations in their daily Islamic belief systems and social and religious customs. These include certain practices during pregnancies, ‘aqîqah (birth ceremonies), grave worshipping, engagements, weddings, doopmaal (baptisms), religious celebrations and tamats (Muslim religious school graduations). The research shows how pure Islamic elements were diffused and transformed into a unique local version of Islam since their days of slavery. The said practices also reflect possible elements of Hinduism and local tribal customs in them. It is founded in the research that the Malay community practised syncretism in the spirit of pure Islam. Their syncretistic customs were never intended to show disrespect to Islam or to create a new brand of Islam. It was practiced by the majority of the Malay community rich and poor, educated and uneducated. The Malay community of Gauteng never realised nor were they aware that their various religious customs and cultures were actually syncretistic in nature and not part of pure Islam. It was only during the last fifteen years that they became aware of this fact. To many Malays what they were practising was part of Islam and as such will always be part of Islam and part of their heritage. Their practices, however, brings them into conflict with some of the Malay ‘Ulamâ’. The research also discusses the various dark superstitious beliefs of the Malays of Gauteng. These kinds of superstitious beliefs formed an integral part of the belief system of the Pagans prior to the advent of Islam. Unfortunately even today superstition still forms part of some Malays’ belief system which include elements such as visiting dukums (Malay spiritual doctors), fortune tellers; avoiding double weddings; superstitious beliefs pertaining to pregnant ladies, new born babies and the misperception that the month of Safar (2nd Islamic month) is filled with fear, ill fortune and bad luck. Some Malay ‘Ulamâ’ especially those who are alumni from the Dâr al-‘Ulûms tried and are still trying various methods to rid the general Malay community of Gauteng from their syncretistic practises and superstitious beliefs but unfortunately they are not very successful in it. Wherever and whenever these ‘Ulamâ’ officiate at Malay religious functions they would not participate nor allow or even encourage that any of the Malay syncretistic practices should be part of the proceedings. Since the Malays of Gauteng have moved to new mixed racial areas far from vibrant Malay communities the future of the Malay culture is however unpredictable. The research further focuses on the spiritual, educational and economical development of the Malays of Gauteng. Firstly it focuses on the fact that the Malays were forcibly removed from their homes in Johannesburg and Pretoria and compelled by the government to resettle in new Coloured residential areas. Here they were however afforded the opportunity to purchase their own residential properties and built their own businesses. (Formely the Malays were deprived by the authorities to rent businesses from government owned business enterprices). Secondly it focuses on the growth and development, deterioration and eventual resurgence of the Malay Hifz (memorization of the Qur’ân) tradition. A similar tendency is also reported with regard to the number of ‘Ulamâ’. Most students are nowadays trained locally at the Dâr al-‘Ulûms in South Africa. Formerly they were educated at institutions in India, Pakistan, Saudi Arabia and Egypt. Many Malay ‘Ulamâ’, past and present were known for their extensive academic qualifications. Thirdly the research focuses on the Malay ‘Ulamâ’s inability and unsuccessful attempts since 1923 to establish a recognized ‘Ulamâ’ body (theological council) in Gauteng. The research found that the Malay ‘Ulamâ’ had over the years resisted all attempts to unite on a common ground in Gauteng.