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I really applaud your efforts. It's really difficult to do a book like that.- WAZIRThanks again for your immense work, my family and I are indeed extremely grateful.- AZLANYour effort in writing about the early Muslim doctors is very commendable and would be good for present and future generations to read about.- TAHIRYou are doing valuable work by filling in the gaps in our history. Iwish more of our retirees would impart their memories to repositoriesof knowledge such as the USM.- TAWFIK
‘The basis of our historical imagination is the intellectual’s (or historian’s) critical thinking and their solidarity with the people, with their destiny and predicament, with the consistent aim of emancipating and liberating the subjugated, the oppressed, and the marginalised.’ History conditions the way that society discusses its problems. Treating history as a form of ‘imagination’, Azhar Ibrahim invites readers to probe the colonialist and nationalist tampering, suppression, and distortion of narratives on the Malays. In this thought-provoking book, the author encourages contemporary historians to move beyond the practice of Orientalist scholars: collecting data and describing facts. Instead, he promotes an alternative reading of history, one that departs from mainstream versions. Reflecting a strong understanding of classical Malay texts, the author also touches on broad themes such as psychological feudalism, orientalism, and the contestation of nationalist and colonialist perspectives on the community. Azhar’s book is a welcomed contribution and a must-read for those interested in alternative discourses in Malay Studies.
In the field of Malay Studies, the traditional artist is among the most mysterious of beings, deeply buried under a tradition that was oral and anonymous. He is more enigmatic now, more than ever before, as he is further alienated from us, by the technological development, the different modes of literary communication, and not the least, by the disappearance of the rural environment that created the artist - all of these factors much influencing his mind. There is no doubt that much as he felt (rasa) the world, he also thought, fikir, about it, about its universe, the powers that governed his life, the community, its values, the arts and what made them please and so on.
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This volume explores the diverse linguistic landscape of Southeast Asia’s Chinese communities. Based on archival research and previously unpublished linguistic fieldwork, it unearths a wide variety of language histories, linguistic practices, and trajectories of words. The localized and often marginalized voices we bring to the spotlight are quickly disappearing in the wake of standardization and homogenization, yet they tell a story that is uniquely Southeast Asian in its rich hybridity. Our comparative scope and focus on language, analysed in tandem with history and culture, adds a refreshing dimension to the broader field of Sino-Southeast Asian Studies.
This Festschrift engages in the richness and variety of literatures and cultures of the Malay world, and goes beyond its shores to encounters between different cultures and traditions, and to the relationship between literary and other disciplines. Rainbows of Malay Literature and Beyond communicates the absorbing richness of inter-disciplinary study and knowledge.
‘A song, so old and yet still famous’ is a Malay expression of admiration for an exotic singing style, a musical contemplation on the beauty of nature, God, and love. The ghazal exists in manifold cultures all over Asia, Africa, and Southern Europe, and is intimately connected to Islam and its periphery. In each region, ghazals have been shaped into other expressions using imported features and transforming them into ‘local art’. In the Malay world, ghazals come in various shapes and with different meanings. ‘The song, so old’ is the song that came before the proliferation of mass media. The first ghazals that were heard in the Malay world might have been those ghazals performed ...
Monograf ini meninjau budaya makanan dua kumpulan Cina Peranakan yang menetap di pantai timur Semenanjung Malaysia, iaitu Cina Peranakan Tirok di negeri Terengganu dan Cina Peranakan Pasir Parit di negeri Kelantan. Tumpuan utamanya adalah terhadap dua jenis makanan yang memperlihatkan kedinamikan kedua-dua kumpulan Cina Peranakan ini menyelaraskan identiti mereka, iaitu identiti Melayu yang dipupuk menerusi proses akulturasi dan identiti asal yang diwarisi daripada generasi awal. Dua jenis makanan tersebut ialah makanan harian dan makanan upacara penyembahan nenek moyang. Dari segi makanan harian, kedua-dua kumpulan Cina Peranakan ini amat dipengaruhi oleh budaya makanan penduduk Melayu temp...