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

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.

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.

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.

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

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

This study analyzed intercultural communication competence between Malays and Chinese in organizational and social settings in Malaysia. Two groups: Malays and Chinese in organizations in Kuala Lumpur (Malaysia), were studied. The intent of this study was to find similarities and differences in Malays and Chinese' communication styles. A total of forty-six respondents were surveyed: twenty-three Malay executives and twenty-three Chinese executives, in organizations in Malaysia. The organizations were selected based on their function, size, number of employees, ethnic composition, and location. The open-ended questionnaire was written in English and pretested. The revised questionnaire was sent to Kuala Lumpur to be administered by two interviewers who were from each ethnic groups. All of the responses from the questionnaire were interpreted and categorized by two Malay and two Chinese individuals who acted as coders. This study used thematic content analysis to analyze the responses from the two groups. Respondents' descriptions and explanations of their perceptions on conflict were studied. Coders from both ethnic groups were asked to recall a conflict situation in both organizational and social settings. Each group varied in their definition and perception of conflict. The results showed some similarities in their perception of appropriate and effective verbal and nonverbal messages in organizational and social settings. The results also showed some similarities and differences in their perceptions of inappropriate and ineffective verbal and nonverbal across ethnic group lines. The similarities can be explained by shared orientations to uncertainty, large degrees of power distance and collectivism. The differences may be due to cultural dimensions that are situationally variant. The findings showed both groups' preference for clear and explicit verbal messages in task orientations, and for nonverbal messages in relational-orientations. / Graduation date: 1993

Thesis (MA (History))--University of Stellenbosch, 2010. / This study intends to investigate a facet of the race relations of the town of Stellenbosch within the context of state ideology and the reaction of the various local communities towards these policies. Against various internal and external forces, certain alliances were formed but these remained neither static nor constant. The external forces of particular concern within this study are the role of state legislation, Municipal regulations and political activism amongst the elite of the different racial groups. The manner in which the external forces both mould and are moulded by identity and the fluid nature of identifying with certain groups to achieve particular goals will also be investigated. This thesis uses the case study of the Muslim Communities of Stellenbosch to explain the practice of Islam in Stellenbosch, the way in which the religion co-existed within the structure of the town, how the religion influenced and was influenced by context and time and how the practitioners of this particular faith interacted not only amongst themselves but with other “citizens of Stellenbosch”. Fundamental to these trends is the concept of “belonging”. Group formation, affiliation, identity, shared heritage and history as well as racial classification – implemented and propagated by both political discourse and communal discourse - is located within the broader context of Cape history in order to discuss commonalities and contrasts that existed between Muslims at the Cape and those in Stellenbosch.