Thesis (Ph. D.)--Syracuse University, 1986. / Typescript. Vita. Includes bibliographical references (p. 196-209).

Thesis (Ph.D.)--University of Alberta (Canada), 1976. / Includes bibliographical references.

Thesis (Ph.D.)--Ohio University, March, 2007. / Title from PDF t.p. Includes bibliographical references.

This study is an analysis of Malay urban participation in one locality. It includes a discussion of urbanization, ethnicity, and government policy in a Malay context. The study discusses social cohesion and differentiation in a Malay locality and how they influence the urban participation of the group studied. The discussion of the urbanization process in the Malay peninsula shows that the Malays are late-comers in urban development. This is a result of their colonial history. Immigrant Chinese and Indians developed the towns on the west coast of the Malay peninsula under British colonial administration. It was only after the Second World War that rural Malays increased their participation in urban activities by migrating to urban areas. The Malaysian government is encouraging the increased participation of Malays in urban activities, particularly in the commercial and industrial sectors. This study shows that the Malays in the locality studied are unlike the classic rural to urban migrants. The Taman Malays are urban to urban migrants. They have brought with them other urban experiences and skills. In spite of this, however, their occupations are still similar to the type of occupations Malays have filled during the colonial period in urban areas, i.e. they are mostly teachers, clerks, policemen, and laborers. This is attributed to the limited opportunities and structural constraints faced by Malays in urban areas. The study shows that Malays utilize ethnic institutions and government support in gaining a foothold in their urban environment. Malays are a minority in west coast towns in terms of population distribution, settlement pattern, and economic participation. The kampung is the territorial manifestation of Malay presence in towns. Handicapped by the presence of a majority of non-Malays in urban areas, the Malays do not find it easy participating in urban activities. They depend on government support for housing, jobs, business premises, and loans for their economic development. Ethnic institutions are the primary institutional framework for the participation of Taman Malays. This is shown by the types of associations found in the locality. The associations serve to mobilize ethnic interests and unify the Taman residents. The associations serve as links between the kampung and the rest of the urban community, as well as between the kampung residents and the government. The need for expressive social interaction through associations is viewed in this study as a result of the difficulties posed by the multi-ethnic, economic, and political structure of urban areas on the west coast. The urban participation of Taman Malays is described as incorporating both traditional and non-traditional patterns of social relationships. This is shown by the analysis of their social networks. Networks within the locality reinforce participation in the traditional social order, while those which extend beyond the locality or ethnic group facilitate change and participation in the larger urban system. The differential involvement of the Taman Malays was influenced by such factors as geographic mobility, ownership or rental of houses in the locality, and social status. The friendship pattern and social networks of the Taman Malays shows the declining significance of the neighborhood in the social relationships of urban Malays. The kinship patterns of the Taman Malays show the traditional preference for the nuclear family type of household, but conditions of urban living have limited the interaction with extended kin. Household relationships are also being influenced by urban conditions where the husband and wife are both working, greater sharing of decision making about the household and child care is evident among the Taman Malays. The Taman Malays are unified by ethnic institutions and interests. They are vertically organized to the government through community and associational mechanisms. Stratificational differences among the Taman residents have not disrupted the ethnic unity which has characterized Malay urban neighborhoods. / Arts, Faculty of / Anthropology, Department of / Graduate

Existing literature and much of the research on marriage and family experiences have been largely and commonly problem-based and deficit-oriented. Even though some strength-focused approaches to the study of marriages and families have been undertaken and have gained momentum there is still much empirical work needed in order for us to understand the complexity and intricacies of what constitutes a quality marital relationship. In this qualitative research study, I analysed how quality of marriage is conceptualised and understood by Malays within a Malaysian context. I undertook the research in order to capture and understand how a cohort of Malay people understand and give meaning to the concept of 'good quality marital relationship'. Research studies on marital quality in Malay culture are very limited and numerically at least, they compare poorly to western scholarly output on this subject. Even though much contemporary marriage literature refers to the importance of gaining an appreciation of cultural issues related to marriage and family, there is a real need for more cross-cultural research. In examining Malay concepts of quality marriage I not only address a culturally-specific research need but attempt to use this to advance cultural sensitivity among relevant policy makers, practitioners, researchers and members of the public. In this research, in-depth semi-structured interviews were conducted in the Kubang Pasu district, in Kedah, one of the northern states of Malaysia with forty-five participants across different socioeconomic and demographic backgrounds. In what is an exploratory study I adopted a combination of maximum variation and purposive sampling and utilised a grounded theory framework to underpin the analysis. The data were analysed using both rigorous manual coding and NVivo qualitative software.

This thesis primarily deals with the nature and ori gins of Cape Muslim identity. The purpose of this study is to (1) define the nature of Cape M uslim identity (2) explore the origins of Cape Muslim identity (3) identify the factors impacting on Cape Muslim identity (4) and assess the response of Cape Muslims to the challenges to their identity. The hypothesis underlying this study is that Cape M uslim identity is unique and distinguishes itself through adherence to certain r ites and ceremonies, primarily derived from a Malay/Indonesian type of Islam, as established by r eligious leaders who came from those regions. This study explores this assumption and at tempts to determine the extent of Malay/Indonesian Islam on Cape Muslim rites and cer emonies. The study also identifies the contemporary ideologi cal and theological formations that challenge Cape Muslim identity. / Theses (M.A.)-University of KwaZulu-Natal, Durban, 2009.

When the Malaysian Prime Minister announced throughout the country in November, 1989, that the New Economic Policy, which had been aimed at encouraging the Bumiputras of Malaysia divulge into business, had only achieved 19.4 percent success rate, few were surprised. This was because it had been known over the two decades of the New Economic Policy that the Malays had achieved little impact in the local entrepreneurial scene. What was surprising, was that no one questioned why the NEP had achieved so little, as compared to the hundreds of millions of Malalaysian dollars which had been allocated for the purpose of helping them become more entrepreneurial. It is the view of this researcher that the Malaysian government and publics still have not achieved the expected 30 percent NEP objective of Malay participation because the main issue at the heart of the matter, that is the fact that little is known about the characteristics of the Malays who have become entrepreneurs overnight, is not fully understood. This research, even though only focussing on Sarawak, is meant to act as the springboard for future research into understanding Malay entrepreneurial attributes and what more better way to do that other than by comparing them with the Chinese entrepreneurs in the state, whose successes in business have enabled them to dominate the state economy. Comparison of the business activity of the two races is the prime focus of this research and it is hoped that the results of this study will be useful for future policy makers as well as the entrepreneurial development programmes they design. Failure to do this will result in more wastage in the resources and manpower employed, largely because of duplication of the activities such as seminars, workshops and entrepreneurial courses which everybody seems to be organising but where nobody seems to be keeping record of who is organising what courses, who has attended what courses, who is or is not eligible to attend, or more importantly, even who can achieve the most benefit from what is being provided. This research reveals the similarities as well as the differences between the Malay and Chinese entrepreneurs in the study. These attributes are compared and analysed statistically to see whether certain characteristics (variables) for the two groups are positively or negatively correlated, and if so, how strong the correlation is. The analyses from the study is then compared to earlier studies which have all been done for the Malays and Chinese in Peninsular Malaysia. It is pertinent to note at this point that no study of this kind has ever been undertaken for Sarawak, and this study happens to be the first.

Thesis (Ph.D.)--Mississippi State University. Department of Sociology. / Title from title screen. Includes bibliographical references.

This thesis illustrates how love, legality, money, sex(uality) and sin direct Malays’ marital strategies in the face of various social, moral, religious and structural pressures. Passionate love (cinta) is cherished and celebrated by Malays – that is, if it is indulged within marriage. Marriage serves as a license to engage in (otherwise illicit) sexual desires by rendering them “halal” or lawful in the eyes of Islam and Malay adat (traditions). A vigilant State-led Islamic Bureaucracy, which polices and punishes pre- or extramarital sexual liaisons between unmarried couples through strict moral surveillance, further ensures that access to physical intimacy remains a conjugal privilege. However, hindered by complex bureaucratic procedures for marriage and pressured by escalating passions, many of my Malay informants are compelled to seek cheaper, quicker, and discreet alternatives in neighboring Southern Thailand to “halal-ize” pre- or extramarital romances, resulting in secret – and legally contentious – monogamous or polygamous cross-border marriages. Cross-border marriages – specifically polygamous ones – are subsequently explored here as a careful (and often failed) negotiation between discretion and disclosure: their stability decreases with increased exposure, rendering them highly precarious. Contrary to the dominant male-centric scholarship on polygamy, this study privileges the perspectives and experiences of polygamous wives by considering how their position within the marriage informs their capacity to engage in – or conversely, disengage from – this multi-marital arrangement. Polygamy is embraced by some women as a female choice that secures access to marriage and motherhood – both crucial towards achieving Malay womanhood. For others, polygamy is hardly a “choice” at all, and they must cope with the discomforting reality in which the husband’s money, time, and attention are now “halved” between his wives. Love in polygamy is experienced in visible and measurable terms, and the husband’s unequal distribution of his emotional and economic resources create discontent among wives that may culminate in divorce, or covertly confronted through sorcery. In Malay polygamy, more therefore means less.

Thesis (M.A.)--Stellenbosch University, 1955. / ENGLISH ABSTRACT: no abstract available / AFRIKAANSE OPSOMMING: geen opsomming