cultural traditions in malaysia essay spm

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Malaysian Culture Essay Sample

Malaysia, a vibrant Southeast Asian nation, stands as a testament to the kaleidoscope of cultural diversity, encapsulating a rich tapestry of traditions, customs, and heritage. Rooted in a blend of Malay, Chinese, Indian, and indigenous influences, Malaysia’s cultural landscape is a celebration of unity amidst diversity. This essay aims to explore the multifaceted cultural traditions that define Malaysia’s unique identity, emphasizing the beauty and significance of its varied cultural tapestry.

Historical Foundations: A Mosaic of Influences

Malaysia’s cultural heritage is deeply embedded in its historical journey, shaped by a fusion of influences over centuries. The Malay, Chinese, Indian, and indigenous communities have intricately woven their customs and traditions, forming the bedrock of Malaysia’s cultural richness. This historical legacy has evolved and persevered, creating a vibrant and dynamic cultural identity that distinguishes Malaysia on the global stage.

Diversity Embodied: Malay, Chinese, Indian, and Indigenous Traditions

Malay cultural heritage.

The Malay culture embodies a myriad of traditions, emphasizing values of community, respect, and tradition. Festivals like Hari Raya Aidilfitri and customs such as Batik art and traditional dances like Joget depict the vibrancy and richness of Malay traditions, fostering a sense of identity among its people.

Vibrant Chinese Influences

Chinese cultural influences in Malaysia are characterized by vibrant celebrations like Chinese New Year, adorned with lion dances, red lanterns, and delectable delicacies like dumplings. These traditions not only celebrate Chinese roots but also contribute to the colorful fabric of Malaysia’s cultural diversity.

Enriching Indian Contributions

Indian cultural traditions, deeply ingrained in Malaysia, manifest through festivals like Deepavali and the mesmerizing art of classical dance forms like Bharatanatyam. The infusion of Indian customs, cuisine, and artistry adds a unique dimension to Malaysia’s cultural tableau.

Indigenous Treasures

The indigenous tribes of Malaysia, such as the Orang Asli, contribute distinctive cultural elements. Their customs, rituals, and spiritual practices encapsulate the nation’s original heritage, reflecting a deep connection to the land and nature.

Language, Religion, and Harmony

Language acts as a bridge uniting Malaysia’s diverse communities. While Bahasa Malaysia serves as the official language, the country embraces linguistic diversity, including Mandarin, Tamil, English, and various indigenous languages, fostering understanding and inclusivity.

Religion forms an integral part of Malaysia’s cultural fabric, with Islam being the predominant faith. Alongside Islam, Buddhism, Hinduism, Christianity, and other religions coexist harmoniously, showcasing the nation’s commitment to religious tolerance and mutual respect.

Cultural Expressions: Arts, Festivals, and Cuisine

Malaysia’s cultural vibrancy is exemplified through its artistic expressions, encompassing traditional arts like wayang kulit (shadow puppetry), intricate batik designs, and diverse musical performances. The nation’s festive calendar, featuring celebrations such as Hari Raya, Chinese New Year, and Thaipusam, brings communities together, fostering unity and shared joy.

The culinary landscape of Malaysia is a culinary melting pot, blending flavors and cooking techniques from various cultures. Signature dishes like nasi lemak, roti canai, and satay reflect the fusion of tastes, offering a delightful gastronomic experience.

Preserving and Embracing Heritage

Amidst the challenges posed by globalization, preserving Malaysia’s cultural heritage becomes imperative. Initiatives focusing on cultural education, heritage preservation, and intercultural dialogue play a pivotal role in safeguarding and promoting the authenticity of Malaysia’s diverse cultural traditions.

Some Rules and Regulations in Malaysia 

To live in Malaysia citizens must follow some rules and regulations and this essay sample will briefly discuss the do’s and dont’s in Malaysia.

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• Countries and Their Cultures
• Culture of Malaysia

Culture Name

Alternative names.

Outsiders often mistakenly refer to things Malaysian as simply "Malay," reflecting only one of the ethnic groups in the society. Malaysians refer to their national culture as kebudayaan Malaysia in the national language.

Orientation

Identification. Within Malaysian society there is a Malay culture, a Chinese culture, an Indian culture, a Eurasian culture, along with the cultures of the indigenous groups of the peninsula and north Borneo. A unified Malaysian culture is something only emerging in the country. The important social distinction in the emergent national culture is between Malay and non-Malay, represented by two groups: the Malay elite that dominates the country's politics, and the largely Chinese middle class whose prosperous lifestyle leads Malaysia's shift to a consumer society. The two groups mostly live in the urban areas of the Malay Peninsula's west coast, and their sometimes competing, sometimes parallel influences shape the shared life of Malaysia's citizens. Sarawak and Sabah, the two Malaysian states located in north Borneo, tend to be less a influential part of the national culture, and their vibrant local cultures are shrouded by the bigger, wealthier peninsular society.

Location and Geography. Malaysia is physically split between west and east, parts united into one country in 1963. Western Malaysia is on the southern tip of the Malay peninsula, and stretches from the Thai border to the island of Singapore. Eastern Malaysia includes the territories of Sabah and Sarawak on the north end of Borneo, separated by the country of Brunei. Peninsular Malaysia is divided into west and east by a central mountain range called the Banjaran Titiwangsa. Most large cities, heavy industry, and immigrant groups are concentrated on the west coast; the east coast is less populated, more agrarian, and demographically more Malay. The federal capital is in the old tinmining center of Kuala Lumpur, located in the middle of the western immigrant belt, but its move to the new Kuala Lumpur suburb of Putra Jaya will soon be complete.

Demography. Malaysia's population comprises twenty-three million people, and throughout its history the territory has been sparsely populated relative to its land area. The government aims for increasing the national population to seventy million by the year 2100. Eighty percent of the population lives on the peninsula. The most important Malaysian demographic statistics are of ethnicity: 60 percent are classified as Malay, 25 percent as of Chinese descent, 10 percent of Indian descent, and 5 percent as others. These population figures have an important place in peninsular history, because Malaysia as a country was created with demography in mind. Malay leaders in the 1930s and 1940s organized their community around the issue of curbing immigration. After independence, Malaysia was created when the Borneo territories with their substantial indigenous populations were added to Malaya as a means of exceeding the great number of Chinese and Indians in the country.

Symbolism. The selection of official cultural symbols is a source of tension. In such a diverse society, any national emblem risks privileging one group over another. For example, the king is the symbol of the state, as well as a sign of Malay political hegemony. Since ethnic diversity rules out the use of kin or blood metaphors to stand for Malaysia, the society often emphasizes natural symbols, including the sea turtle, the hibiscus flower, and the orangutan. The country's economic products and infrastructure also provide national logos for Malaysia; the national car (Proton), Malaysia Airlines, and the Petronas Towers (the world's tallest buildings) have all come to symbolize modern Malaysia. The government slogan "Malaysia Boleh!" (Malaysia Can!) is meant to encourage even greater accomplishments. A more humble, informal symbol for society is a salad called rojak, a favorite Malaysian snack, whose eclectic mix of ingredients evokes the population's diversity.

History and Ethnic Relations

Emergence of the Nation. The name Malaysia comes from an old term for the entire Malay archipelago. A geographically truncated Malaysia emerged out of the territories colonized by Britain in the late nineteenth and early twentieth centuries. Britain's representatives gained varying degrees of control through agreements with the Malay rulers of the peninsular states, often made by deceit or force. Britain was attracted to the Malay peninsula by its vast reserves of tin, and later found that the rich soil was also highly productive for growing rubber trees. Immigrants from south China and south India came to British Malaya as labor, while the Malay population worked in small holdings and rice cultivation. What was to become East Malaysia had different colonial administrations: Sarawak was governed by a British family, the Brookes (styled as the "White Rajas"), and Sabah was run by the British North Borneo Company. Together the cosmopolitan hub of British interests was Singapore, the central port and center of publishing, commerce, education, and administration. The climactic event in forming Malaysia was the Japanese occupation of Southeast Asia from 1942-1945. Japanese rule helped to invigorate a growing anti-colonial movement, which flourished following the British return after the war. When the British attempted to organize their administration of Malaya into one unit to be called the Malayan Union, strong Malay protests to what seemed to usurp their historical claim to the territory forced the British to modify the plan. The other crucial event was the largely Chinese communist rebellion in 1948 that remained strong to the mid-1950s. To address Malay criticisms and to promote counter-insurgency, the British undertook a vast range of nation-building efforts. Local conservatives and radicals alike developed their own attempts to foster unity among the disparate Malayan population. These grew into the Federation of Malaya, which gained independence in 1957. In 1963, with the addition of Singapore and the north Borneo territories, this federation became Malaysia. Difficulties of integrating the predominately Chinese population of Singapore into Malaysia remained, and under Malaysian directive Singapore became an independent republic in 1965.

National Identity. Throughout Malaysia's brief history, the shape of its national identity has been a crucial question: should the national culture be essentially Malay, a hybrid, or separate ethnic entities? The question reflects the tension between the indigenous claims of the Malay population and the cultural and citizenship rights of the immigrant groups. A tentative solution came when the Malay, Chinese, and Indian elites who negotiated independence struck what has been called "the bargain." Their informal deal exchanged Malay political dominance for immigrant citizenship and unfettered economic pursuit. Some provisions of independence were more formal, and the constitution granted several Malay "special rights" concerning land, language, the place of the Malay Rulers, and Islam, based on their indigenous status. Including the Borneo territories and Singapore in Malaysia revealed the fragility of "the bargain." Many Malays remained poor; some Chinese politicians wanted greater political power. These fractures in Malaysian society prompted Singapore's expulsion and produced the watershed of contemporary Malaysian life, the May 1969 urban unrest in Kuala Lumpur. Violence left hundreds dead; parliament was suspended for two years. As a result of this experience the government placed tight curbs on political debate of national cultural issues and began a comprehensive program of affirmative action for the Malay population. This history hangs over all subsequent attempts to encourage official integration of Malaysian society. In the 1990s a government plan to blend the population into a single group called "Bangsa Malaysia" has generated excitement and criticism from different constituencies of the population. Continuing debates demonstrate that Malaysian national identity remains unsettled.

Ethnic Relations. Malaysia's ethnic diversity is both a blessing and a source of stress. The melange makes Malaysia one of the most cosmopolitan places on earth, as it helps sustain international relationships with the many societies represented in Malaysia: the Indonesian archipelago, the Islamic world, India, China, and Europe. Malaysians easily exchange ideas and techniques with the rest of the world, and have an influence in global affairs. The same diversity presents seemingly intractable problems of social cohesion, and the threat of ethnic violence adds considerable tension to Malaysian politics.

Urbanism, Architecture, and the Use of Space

Food and Economy

Food in Daily Life. Malaysia's diversity has blessed the country with one of the most exquisite cuisines in the world, and elements of Malay, Chinese, and Indian cooking are both distinct and blended together. Rice and noodles are common to all cuisine; spicy dishes are also favorites. Tropical fruits grow in abundance, and a local favorite is the durian, known by its spiked shell and fermented flesh whose pungent aroma and taste often separates locals from foreigners. Malaysia's affluence means that increasing amounts of meat and processed foods supplement the country's diet, and concerns about the health risks of their high-fat content are prominent in the press. This increased affluence also allows Malaysians to eat outside the home more often; small hawker stalls offer prepared food twenty-four hours a day in urban areas. Malaysia's ethnic diversity is apparent in food prohibitions: Muslims are forbidden to eat pork which is a favorite of the Chinese population; Hindus do not eat beef; some Buddhists are vegetarian. Alcohol consumption also separates non-Muslims from Muslims.

Food Customs at Ceremonial Occasions. When Malaysians have guests they tend to be very fastidious about hospitality, and an offer of food is a critical etiquette requirement. Tea or coffee is usually prepared along with small snacks for visitors. These refreshments sit in front of the guest until the host signals for them to be eaten. As a sign of accepting the host's hospitality the guest must at least sip the beverage and taste the food offered. These dynamics occur on a grander scale during a holiday open house. At celebrations marking important ethnic and religious holidays, many Malaysian families host friends and neighbors to visit and eat holiday delicacies. The visits of people from other ethnic groups and religions on these occasions are taken as evidence of Malaysian national amity.

Basic Economy. Malaysia has long been integrated into the global economy. Through the early decades of the twentieth century, the Malay peninsula was a world leader in the production of tin (sparked by the Western demand for canned food) and natural rubber (needed to make automobile tires). The expansion of Malaysia's industrialization heightened its dependence on imports for food and other necessities.

Land Tenure and Property. Land ownership is a controversial issue in Malaysia. Following the rubber boom the British colonial government, eager to placate the Malay population, designated portions of land as Malay reservations. Since this land could only be sold to other Malays, planters and speculators were limited in what they could purchase. Malay reserve land made ethnicity a state concern because land disputes could only be settled with a legal definition of who was considered Malay. These land tenure arrangements are still in effect and are crucial to Malay identity. In fact the Malay claim to political dominance is that they are bumiputera (sons of the soil). Similar struggles exist in east Malaysia, where the land rights of indigenous groups are bitterly disputed with loggers eager to harvest the timber for export. Due to their different colonial heritage, indigenous groups in Sarawak and Sabah have been less successful in maintaining their territorial claims.

Commercial Activities. Basic necessities in Malaysia have fixed prices and, like many developing countries, banking, retail, and other services are tightly regulated. The country's commerce correlates with ethnicity, and government involvement has helped Malays to compete in commercial activities long dominated by ethnic Chinese. Liberalization of business and finance proceeds with these ethnic dynamics in mind.

Major Industries. The boom and bust in primary commodities such as rubber and tin have given Malaysian society a cyclical rhythm tied to fickle external demand. In the 1970s the government began to diversify the economy (helped by an increase in oil exports) and Malaysia is now well on its way to becoming an industrial country. The country has a growing automotive industry, a substantial light-manufacturing sector (textiles, air conditioners, televisions, and VCRs), and an expanding high technology capacity (especially semi-conductors).

Trade. Malaysia's prominent place in the global economy as one of the world's twenty largest trading nations is an important part of its identity as a society. Primary trading partners include Japan, Singapore, and the United States, with Malaysia importing industrial components and exporting finished products. Palm oil, rubber, tropical hardwoods, and petroleum products are important commodities.

Division of Labor. The old ethnic division of labor (Malays in agriculture, Indians in the professions and plantations, and Chinese in mining and commerce) has steadily eroded. In its place, the Malaysian workforce is increasingly divided by class and citizenship. Educated urban professionals fill the offices of large companies in a multi-ethnic blend. Those without educational qualifications work in factories, petty trade, and agricultural small holdings. As much as 20 percent of the workforce is foreign, many from Indonesia and the Philippines, and dominate sectors such as construction work and domestic service.

Social Stratification

Classes and Castes. Class position in Malaysia depends on a combination of political connections, specialized skills, ability in English, and family money. The Malaysian elite, trained in overseas universities, is highly cosmopolitan and continues to grow in dominance as Malaysia's middle class expands. Even with the substantial stratification of society by ethnicity, similar class experiences in business and lifestyle are bridging old barriers.

Symbols of Social Stratification. In Malaysia's market economy, consumption provides the primary symbols of stratification. Newly wealthy Malaysians learn how to consume by following the lead of the Malay royalty and the prosperous business families of Chinese descent. A mobile phone, gold jewelry, and fashionable clothing all indicate one's high rank in the Malaysian social order. Given the striking mobility of Malaysian society, one's vehicle marks class position even more than home ownership. Most Malaysians can distinguish the difference between makes of cars, and access to at least a motor scooter is a requirement for participation in contemporary Malaysian social life. Kuala Lumpur has more motor vehicles than people. Skin color, often indicative of less or more time working in the hot tropical sun, further marks class position. Distinct class differences also appear in speech. Knowledge of English is vital to elevated class status, and a person's fluency in that language indexes their social background.

Political Life

Leadership and Political Officials. Malaysian political leaders demand a great deal of deference from the public. The Malay term for government, kerajaan, refers to the raja who ruled from the precolonial courts. High-ranking politicians are referred to as yang berhormat (he who is honored), and sustain remarkable resiliency in office. Their longevity is due to the fact that successful politicians are great patrons, with considerable influence over the allocation of social benefits such as scholarships, tenders, and permits. Clients, in return, show deference and give appropriate electoral support. The mainstream press are also among the most consistent and most important boosters of the ruling coalition's politicians. Even with the substantial power of the political elite, corruption remains informal, and one can negotiate the lower levels of the state bureaucracy without paying bribes. However, endless stories circulate of how appropriate payments can oil a sometimes creaky process.

Social Problems and Control. Through its colonial history, British Malaya had one of the largest per capita police forces of all British colonies. Police power increased during the communist rebellion (the "Emergency") begun in 1948, which was fought primarily as a police action. The Emergency also expanded the influence of the police Special Branch intelligence division. Malaysia retains aspects of a police state. Emergency regulations for such things as detention without trial (called the Internal Security Act) remain in use; the police are a federal rather than local institution; and police quarters (especially in more isolated rural areas) still have the bunker-like design necessary for confronting an armed insurgency. Even in urban areas police carry considerable firepower. Officers with M-16s are not a rarity and guards at jewelry shops often have long-barrel shotguns. Criminals tend to be audacious given the fact that possession of an illegal firearm carries a mandatory death sentence. Since the police focus more on protecting commercial than residential property, people in housing estates and rural areas will sometimes apprehend criminals themselves. The most elaborate crime network is composed of Chinese triads who extend back in lineage to the colonial period. Malaysia is close to the opium producing areas of the "Golden Triangle" where Burma, Thailand, and Laos meet. Drug possession carries a mandatory death sentence.

Military Activity. The Malaysian military's most striking characteristic is that, unlike its neighbors, there has never been a military coup in the country. One reason is the important social function of the military to insure Malay political dominance. The highest ranks of the military are composed of ethnic Malays, as are a majority of those who serve under them. The military's controversial role in establishing order following the May 1969 urban rebellion further emphasizes the political function of the institution as one supporting the Malay-dominated ruling coalition. The Malaysian armed forces, though small in number, have been very active in United Nations peace-keeping, including the Congo, Namibia, Somalia, and Bosnia.

Social Welfare and Change Programs

The Malaysian government has promoted rapid social change to integrate a national society from its ethnic divisions. Its grandest program was originally called the New Economic Policy (NEP), implemented between 1971 and 1990 and continued in modified form as the National Development Policy (NDP). Since poverty eradication was an aim of the NEP a considerable amount of energy has gone to social welfare efforts. The consequences of these programs disseminate across the social landscape: home mortgages feature two rates, a lower one for Malays and a higher one for others; university admissions promote Malay enrollment; mundane government functions such as allocating hawker licenses have an ethnic component. But the government has also tried to ethnically integrate Malaysia's wealthy class; therefore many NEP-inspired ethnic preferences have allowed prosperous Malays to accrue even greater wealth. The dream of creating an affluent Malaysia continues in the government's 1991 plan of Vision 2020, which projects that the country will be "fully developed" by the year 2020. This new vision places faith in high technology, including the creation of a "Multi-Media Super Corridor" outside of Kuala Lumpur, as the means for Malaysia to join the ranks of wealthy industrialized countries, and to develop a more unified society.

Nongovernmental Organizations and Other Associations

Through its welfare policies the government jealously guards its stewardship over social issues, and nongovernmental organizations (NGOs) work under its close surveillance. The state requires that all associations be registered, and failure to register can effectively cripple an organization. NGO life is especially active in urban areas, addressing problems peripheral to the state's priorities of ethnic redistribution and rapid industrialization. Many prominent NGOs are affiliated with religious organizations, and others congregate around issues of the environment, gender and sexuality, worker's rights, and consumers' interests.

Gender Roles and Statuses

The Relative Status of Women and Men. Generally men have more power than women in Malaysian society. Male dominance is codified in laws over such things as the guardianship of children. The top politicians, business leaders, and religious practitioners are predominately male. Yet Malaysian society shows considerable suppleness in its gender divisions with prominent women emerging in many different fields. Most of the major political parties have an active women's wing which provides access to political power. Though opportunities for men and women differ by ethnic group and social class, strict gender segregation has not been a part of modern Malaysian life.

Marriage, Family, and Kinship

Marriage. Even with significant changes in marriage practices, weddings reveal the sharp differences in Malaysian society. There are two ways to marry: registering the union with the government; and joining in marriage before a religious authority. Christian Malaysians may marry Buddhists or Hindus answering only to their families and beliefs; Muslim Malaysians who marry non-Muslims risk government sanction unless their partner converts to Islam. Marriage practices emphasize Malaysia's separate ethnic customs. Indians and Chinese undertake divination rites in search of compatibility and auspicious dates, while Malays have elaborate gift exchanges. Malay wedding feasts are often held in the home, and feature a large banquet with several dishes eaten over rice prepared in oil (to say one is going to eat oiled rice means that a wedding is imminent). Many Chinese weddings feature a multiple-course meal in a restaurant or public hall, and most Indian ceremonies include intricate rituals. Since married partners join families as well as individuals, the meeting between prospective in-laws is crucial to the success of the union. For most Malaysians marriage is a crucial step toward adulthood. Although the average age for marriage continues to increase, being single into one's thirties generates concern for families and individuals alike. The social importance of the institution makes interethnic marriage an issue of considerable stress.

Domestic Unit. Malaysian households have undergone a tremendous transformation following the changes in the economy. The shift from agricultural commodities to industrial production has made it difficult for extended families to live together. Yet as family mobility expands, as a result of modern schedules, efforts to maintain kin ties also increase. Improved telecommunications keep distant kin in contact, as does the efficient transportation network. A dramatic example of this occurs on the major holidays when millions return to hometowns for kin reunions.

Inheritance. The critical issue of inheritance is land. With the importance Malays place on land ownership, it is rarely viewed as a commodity for sale, and the numerous empty houses that dot the Malaysian landscape are testament to their absentee-owners unwillingness to sell. Gold is also a valuable inheritance; Malaysians from all groups readily turn extra cash into gold as a form of insurance for the future.

Kin Groups. The crucial kin distinctions in Malaysian culture are between ethnic groups, which tend to limit intermarriage. Among the majority of Malays, kin groups are more horizontal than vertical, meaning that siblings are more important than ancestors. Those considered Malay make appropriate marriage partners; non-Malays do not. These distinctions are somewhat flexible, however, and those that embrace Islam and follow Malay customs are admitted as potential Malay marriage partners. Greater flexibility in kinship practices also appears among immigrant groups amid the fresh possibilities created by diasporic life. A striking example is the Baba community, Chinese who immigrated prior to British rule and intermarried with locals, developing their own hybrid language and cultural style. These dynamics point to the varied kinship arrangements possible between the different ethnic communities in Malaysian society.

Socialization

Infant Care. Malaysian babies are lavished with considerable care. Most are born in hospitals, though midwives still provide their services in more remote areas. Careful prohibitions are rigidly followed for both the infant and the mother, according to the various cultural customs. New mothers wear special clothes, eat foods to supplement their strength, and refrain from performing tasks that might bring bad luck to their babies. Grandmothers often live with their new grandchildren for the first few months of their new life.

Higher Education. Higher education is a vital part of Malaysian life, though the universities that are the most influential in the society are located outside the country. Hundreds of thousands of students have been educated in Britain, Australia, and the United States; the experience of leaving Malaysia for training abroad is an important rite of passage for many of the elite. Malaysia boasts a growing local university system that supplements the foreign universities. The quality of local faculty, often higher than that of the second- and third-tier foreign universities that many Malaysians attend, is rarely sufficient to offset the cachet of gaining one's degree abroad.

Malaysian society is remarkable due to its openness to diversity. The blunders of an outsider are tolerated, a charming dividend of Malaysia's cosmopolitan heritage. Yet this same diversity can present challenges for Malaysians when interacting in public. Because there is no single dominant cultural paradigm, social sanctions for transgressing the rights of others are reduced. Maintaining public facilities is a source of constant public concern, as is the proper etiquette for driving a motor vehicle. Malaysian sociability instead works through finding points of connection. When Malaysians meet strangers, they seek to fit them into a hierarchy via guesses about one's religion (Muslims use the familiar Arabic greetings only to other Muslims); inquiries into one's organization (as an initial question many Malaysians will ask, "who are you attached to?"); and estimations of age (unknown older men are addressed by the honorific "uncle," women as "auntie" in the appropriate language). Strangers shake hands, and handshaking continues after the first meeting (Malays often raise the hand to their heart after shaking), though it is sometimes frowned upon between men and women. Greetings are always expressed with the right hand, which is the dominant hand in Malaysian life. Since the left hand is used to cleanse the body, it is considered inappropriate for use in receiving gifts, giving money, pointing directions, or passing objects.

Religious Beliefs. Nearly all the world religions, including Islam, Buddhism, Hinduism, and Christianity are present in Malaysia. Religion correlates strongly with ethnicity, with most Muslims Malay, most Hindus Indian, and most Buddhists Chinese. The presence of such diversity heightens the importance of religious identity, and most Malaysians have a strong sense of how their religious practice differs from that of others (therefore a Malaysian Christian also identifies as a non-Muslim). Religious holidays, especially those celebrated with open houses, further blend the interreligious experience of the population. Tension between religious communities is modest. The government is most concerned with the practices of the Muslim majority, since Islam is the official religion (60 percent of the population is Muslim). Debates form most often over the government's role in religious life, such as whether the state should further promote Islam and Muslim practices (limits on gambling, pork-rearing, availability of alcohol, and the use of state funds for building mosques) or whether greater religious expression for non-Muslims should be allowed.

Religious Practitioners. The government regulates religious policy for Malaysia's Muslims, while the local mosque organizes opportunities for religious instruction and expression. Outside these institutions, Islam has an important part in electoral politics as Malay parties promote their Muslim credentials. Hindu, Christian, and Buddhist clergy often have a presence in Malaysian life through cooperative ventures, and their joint work helps to ameliorate their minority status. Religious missionaries work freely proselytizing to non-Muslims, but evangelists interested in converting Muslims are strictly forbidden by the state.

Rituals and Holy Places. Malaysia's most prominent holy place is the National Mosque, built in the heart of Kuala Lumpur in 1965. Its strategic position emphasizes the country's Islamic identity. Countrywide, the daily call to prayer from the mosques amplifies the rhythm of Islamic rituals in the country, as does the procession of the faithful to fulfill their prayers. Reminders of prayer times are included in television programs and further highlight the centrality of Islam in Malaysia. Important holidays include the birth of the Prophet and the pilgrimage to Mecca, all of which hold a conspicuous place in the media. The month of fasting, Ramadan, includes acts of piety beyond the customary refraining from food and drink during daylight hours and is followed by a great celebration. Non-Muslim religious buildings, practices, and holidays have a smaller public life in Malaysia. Part of this is due to fewer believers in the country, and part is due to public policy which limits the building of churches and temples along with the broadcasting of non-Muslim religious services. The important non-Muslim holidays include Christmas, Deepavali (the Hindu festival of light), and Wesak day (which celebrates the life of the Buddha). The Hindu holiday of Thaipussam merits special attention, because devotees undergo spectacular rites of penance before vast numbers of spectators, most dramatically at the famous Batu Caves, located in the bluffs outside of Kuala Lumpur.

Death and the Afterlife. Malaysians have a strong interest in the metaphysical, and stories about spirits and ghosts whether told in conversation, read in books, or seen on television gain rapt attention. Many of these stories sustain a relationship with people who have passed away, whether as a form of comfort or of fear. Cemeteries, including vast fields of Chinese tombs marked with family characters and Muslim graves with the distinctive twin stones, are sites of mystery. The real estate that surrounds them carries only a modest price due to the reputed dangers of living nearby. Muslim funerals tend to be community events, and an entire neighborhood will gather at the home of the deceased to prepare the body for burial and say the requisite prayers. Corpses are buried soon after death, following Muslim custom, and mourners display a minimum of emotion lest they appear to reject the divine's decision. The ancestor memorials maintained by Chinese clans are a common site in Malaysia, and the familiar small red shrines containing offerings of oranges and joss sticks appear on neighborhood street corners and in the rear of Chinese-owned shops. Faith in the efficacy of the afterlife generates considerable public respect for religious graves and shrines even from non-adherents.

Medicine and Health Care

Malaysia boasts a sophisticated system of modern health care with doctors trained in advanced biomedicine. These services are concentrated in the large cities and radiate out in decreasing availability. Customary practitioners, including Chinese herbalists and Malay healers, supplement the services offered in clinics and hospitals and boast diverse clientele.

Secular Celebrations

The Arts and the Humanities

Support for the Arts. Public support for the arts is meager. Malaysian society for the past century has been so heavily geared toward economic development that the arts have suffered, and many practitioners of Malaysia's aesthetic traditions mourn the lack of apprentices to carry them on. The possibility exists for a Malaysian arts renaissance amid the country's growing affluence.

Literature. The pre-colonial Malay rulers supported a rich variety of literary figures who produced court chronicles, fables, and legends that form a prominent part of the contemporary Malaysian cultural imagination. Developing a more contemporary national literature has been a struggle because of language, with controversies over whether Malaysian fiction should be composed solely in Malay or in other languages as well. Though adult literacy is nearly 90 percent, the well-read newspapers lament that the national belief in the importance of reading is stronger than the practice.

Graphic Arts. A small but vibrant group of graphic artists are productive in Malaysia. Practitioners of batik, the art of painting textiles with wax followed by dying to bring out the pattern, still work in northern peninsular Malaysia. Batik-inspired designs are often produced in factories on shirts, sarongs, table cloths, or dresses forming an iconic Malaysian aesthetic.

Performance Arts. Artistic performance in Malaysia is limited by the state's controls over public assembly and expression. The requirement that the government approve all scripts effectively limits what might be said in plays, films, and television. The preferred performance genre in Malaysia is popular music, and concerts of the top Malay pop singers have great followings in person and on television. Musical stars from Bombay and Hong Kong also have substantial numbers of very committed fans, whose devotion makes Malaysia an overseas stop on the tours of many performers. The favorite Malaysian entertainment medium is television, as most homes have television sets. Malaysians watch diverse programming: the standard export American fare, Japanese animation, Hong Kong martial arts, Hindi musicals, and Malay drama. The advent of the video cassette and the Internet was made for Malaysia's diverse society, allowing Malaysians to make expressive choices that often defeat the state's censorship.

The State of the Physical and Social Sciences

Given the Malaysian government's considerable support for rapid industrialization, scientific research is high on the list of its priorities. Malaysian universities produce sophisticated research, though they are sapped for funds by the huge expenditure of sending students overseas for their degrees. Malaysian scientists have made substantial contributions in rubber and palm oil research, and this work will likely continue to increase the productivity of these sectors. Government monitoring of social science research increases the risks of critical scholarship though some academicians are quite outspoken and carry considerable prestige in society.

Bibliography

Alwi Bin Sheikh Alhady. Malay Customs and Traditions , 1962.

Amir Muhammad, Kam Raslan, and Sheryll Stothard. Generation: A Collection of Contemporary Malaysian Ideas, 1998.

Andaya, Barbara Watson, and Leonard Y. Andaya. A History of Malaysia, 1982.

Ariffin Omar. Bangsa Melayu: Malay Concepts of Democracy and Community 1945-1950, 1993.

Carsten, Janet. The Heat of the Hearth, 1997.

Chandra Muzaffar. Protector? An Analysis of the Concept and Practice of Loyalty in Leader-Led Relationships within Malay Society, 1979.

Cheah Boon Kheng. Red Star Over Malaya, 1983.

Collins, Elizabeth. Pierced by Murugan's Lance: Ritual, Power, and Moral Redemption Among Malaysian Hindus, 1997.

Crouch, Harold. Government and Society in Malaysia, 1996.

Gomez, Edmund Terence and K. S. Jomo. Malaysia's Political Economy: Politics, Patronage, and Profits, 1997.

Gullick, John. Indigenous Political Systems of Western Malaya, 1958.

Harper, Timothy. The End of Empire and the Making of Modern Malaya, 1999.

Jomo, K. S. A Question of Class: Capital, the State, and Uneven Development in Malaya, 1986.

Kahn, Joel S., and Francis Loh Kok Wah, ed. Fragmented Vision: Culture and Politics in Contemporary Malaysia, 1992.

Kaur, Amarjit. Economic Change in East Malaysia: Sabah and Sarawak Since 1850, 1998.

Khoo Boo Teik. Paradoxes of Mahathirism: An Intellectual Biography of Mahathir Mohamad, 1995.

Kratoska, Paul. The Japanese Occupation of Malaya: A Social and Economic History, 1998.

Loh, Francis K. W. Beyond the Tin Mines: Coolies, Squatters and New Villagers in the Kinta Valley, c. 1880–1980, 1980.

Means, Gordon. Malaysian Politics: The Second Generation, 1991.

Milner, Anthony. The Invention of Politics in Colonial Malaya: Contesting Nationalism and the Expansion of the Public Sphere, 1995.

Mohamed Noordin Sopiee. From Malayan Union to Singapore Separation, 1974.

Nagata, Judith. Malaysian Mosaic: Perspectives from a Poly-Ethnic Society, 1979.

Ong, Aihwa. Spirits of Resistance and Capitalist Discipline: Factory Women in Malaysia, 1987.

Rehman Rashid. A Malaysian Journey, 1993.

Roff, William. The Origins of Malay Nationalism, 1967.

Shamsul, A. B. From British to Bumiputera Rule: Local Politics and Rural Development in Peninsular Malaysia, 1986.

Stenson, Michael. Class, Race, and Colonialism in West Malaysia: The Indian Case, 1980.

Strauch, Judith. Chinese Village Politics in the Malaysian State, 1981.

Sweeney, Amin. A Full Hearing: Orality and Literacy in the Malay World, 1987.

Tan Chee Beng. The Baba of Melaka: Culture and Identity of a Chinese Peranakan Community in Malaysia, 1988.

Winzeler, Robert L., ed. Indigenous Peoples and the State: Politics, Land, and Ethnicity in the Malayan Peninsula and Borneo, 1997.

—T HOMAS W ILLIAMSON

User Contributions:

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Traditions & Culture in Malaysia: Greetings, Gifts, Religion &The People

By Keith Hockton

The Malays inhabit the Malay Peninsula; eastern Sumatra; the southernmost parts of Thailand; the south coast of Burma; the island of Singapore; coastal Borneo, including Brunei, West Kalimantan, and coastal Sarawak and Sabah, plus the smaller islands that lie between these locations. Collectively they are known as the Alam Melayu. Today these areas are parts of the modern nations of Malaysia, Indonesia, Singapore, Brunei, Myanmar, and Thailand.

The Chinese

Most Chinese in Malaysia are the descendants of different groups of Chinese who arrived between the 15th and mid-20th centuries, seeking a better life. Within Malaysia they are referred to simply as ‘Chinese’ and represent the second largest ethnic group after the ethnic Malay majority.

There are four principal Chinese dialect groups in the region, plus a scattering of others, each originally from different parts of China. The main four dialect groupings are Min, Hakka, Cantonese, and Wu.

The Indians

Indian Malaysians or Malaysian Indians are Malaysians of Indian origin. Many are descendants of those who migrated from India during the British colonization of Malaya and today they form the third largest ethnic group in Malaysia after the Malays and the Chinese. There is evidence of Indians living in the Malay Archipelago for over 2,500 years and they brought their festivals and beliefs with them.

The Orang Asli

The oldest inhabitants of the Malay Peninsula are its tribal peoples. They account for a small part of the total population and represent a majority in the Malaysian states of Sarawak and Sabah. Although they prefer to be known by their individual tribal names, Malaysians know them as Orang Asli or Original People and officially there are 18 Orang Asli tribes.

Other Groups

The other groups in Malaysia tend to be predominantly Europeans, Australians, New Zealanders North Americans, and South Africans. Predominantly Christian by birth, if not in practice, they too bring with them their own traditions and celebrations.

The Portuguese were the first European colonial powers to establish themselves in Malaysia, capturing Malacca in 1511, followed by the Dutch. However, it was the British who ultimately secured their hegemony across the territory that is now Malaysia, after initially establishing bases at Jesselton, Kuching, Penang , and Singapore.

Government: 11 states and two federal territories and located on the Malay Peninsula. Two additional states are on the island of Borneo and there is one federal territory just north of the island of Borneo. All states and territories operate within a constitutional monarchy under the Westminster parliamentary system.

Legislature: Parliament

Leader: Prime Minister

Appointer: The King

Language: Bahasa Malaysia. The official business language of Malaysia is English.

Multi-Cultural, Multi-Religious

The Malays of Malaysia are officially Muslims of the Sunni sect and of the school of Shafi’e. Though firmly Islamic, local religious beliefs and practices also have a distinctly local character. This means that a full understanding of Islamic concepts does not imply a concurrent understanding of Malay Islamic religious beliefs and customs.

The Chinese in the region are predominantly Buddhist, but more often than not cross over into Confucianism and Taoism. Buddhism takes care of the afterlife, Confucianism looks after the political and moral aspects of life, and Taoism teaches people to maintain harmony with the universe.

Tamils, who make up the largest of the Indian groups in Malaysia, are of both Indian and Sri Lankan heritage; tend to practice Hinduism, including both the major Hindu and Tamil pantheon of deities. Sri Lankan Tamil Hindus are usually Shaivites, while Telugu Tamils predominantly belong to the Vaishnavite branch of Hinduism, with a minority among them practicing Christianity and Islam.

In Malaysia, most of the Indian Christians are Catholic, Anglican, Methodist, Lutheran, or Evangelical. Amongst the Malayalee community, Catholicism and the Marthoma Church are particularly strong. Many Indians from the Punjab practice Sikhism.

Due to their common religious background, most of the Indian Muslim community has been absorbed into the larger Malay community, with a substantially high level of assimilation and intermarriage between the communities. In Malaysia, Tamil Muslims are often referred to as ‘Mamaks’ while Malayalee Muslims are known as ‘Kakas’ or ‘Malabaris’.

The Orang Asli and other indigenous groups in Peninsular Malaysia and Sabah and Sarawak are loosely classified as animists and largely not recognized by the state. They are not in any way less sophisticated than any of the other religions. Their ideas about morality and the supernatural world are complex, well-structured, and very in tune with and at one with nature and their surroundings.

Most of the Christian churches divide their year into two parts: the first from the end of November to the end of May and the second from May onwards. The festivals of the first part are celebrations of the birth, life, death, resurrection and ascension of Jesus Christ and the coming of the Holy Spirit. The festivals and celebrations of the second part are largely celebrated in memory of outstanding early Christians.

Face: What does it mean in Malaysia?

Face within the Malaysian community essentially among the Chinese, Indians, and Malays is important and very complicated. The good news is that foreigners are not expected to adhere to the same exacting standards of respect and prestige as the locals are. Small gestures of respect are easy to do and go a long way towards demonstrating that even if you don’t understand face, you respect the concept.

One way to describe Face is that it is the prevention of embarrassment at all costs to one’s self and to others.

There are many aspects of Face: one can lose Face, gain Face, and lose Face for others. One can also get the most unfortunate reputation of one who does not want Face, or worse, one who has no Face.

To lose face is to lose the respect of others, to be humiliated or experience public disgrace.

To save face signifies a desire or defines a strategy to avoid humiliation or embarrassment, to maintain dignity or preserve reputation.

Meeting and Greeting

Malay women may not shake hands with men and you shouldn’t be offended if when you put out your hand that it is refused. Malay women can of course shake hands with men and women, but at their discretion.

The Chinese handshake is light and may be rather prolonged. Chinese men and women may shake hands, although the woman must extend her hand first.

Indians shake hands with members of the same sex and if you are a Westerner meeting an Indian woman you should wait for her to extend her hand first. When being introduced to someone of the opposite sex, nodding the head and smiling is usually sufficient.

The Chinese traditionally have three names. The surname is used first and is followed by two personal names. Many Chinese adopt more Western names and may ask you to use that instead. It is polite to ask how they preferred to be called as Chinese to Chinese call themselves by their surnames and may want you to do the same.

Malays do not have surnames. Instead, men add their father’s name to their own name with the term “bin” (meaning “son of”). So Rosli bin Suleiman, would be Rosli the son of Suleiman. Women use the term “binti”, so Aysha binti Suleiman is Aysha the daughter of Suleiman.

Many Indians do not use surnames. Instead, they place the initial of their father’s name in front of their own name. The man’s formal name is their name “s/o” (son of) and the father’s name. Women use “d/o” to refer to themselves as the daughter of their father. That being said, most Malaysian Indians will use their first name when introducing themselves to you and that is usually how they would like to be addressed.

Giving Gifts

If invited to someone’s home for dinner, bring the hostess pastries or good quality chocolates. Never give alcohol. Do not give toy dogs or pigs to children.

This is complicated so I’ll make it easy for you: Never give flowers if you are invited to someone’s house as certain flowers have specific meaning to the Chinese. Gifts from your own country are always welcome and very much appreciated and any kind of cake or pastry will have you invited back very quickly.

Do not give leather products to a Hindu. Do not give alcohol unless you are certain the recipient drinks, if they do, whisky is a good choice. The safe play here is flowers or cakes or pastries.

Business Etiquette

Malaysian’s are internationally savvy and you should greet them with the same respect that you would greet other business associates from around the world. The only thing to keep in mind is if meeting a Malay woman let her extend her hand first or if you are a woman meeting a Malay man, let him extend his hand first.

Business Card Etiquette

International etiquette stands and business cards should be exchanged after the initial introduction. Use two hands or the right hand only to exchange business cards. Examine any business card you receive immediately before putting it in your business card case.

Dealing with Chinese Malaysians

The Chinese like to get to know you before doing business with you and this can sometimes take some time. Asking lots of questions when you first meet, as innocent as they are, is also considered rude. But how do you get to know a person without asking questions?

Patience is the answer. Listen, respond when you have to and keep your questions to a minimum. The next time you meet, delve a little further.

This isn’t the case with Malays and Indians and most of the time you will get away with being Western and dealing with them in a Western fashion. Meetings, especially initial ones, are generally somewhat formal. Treat all Malaysian participants with respect and be cautious not to lose your temper or appear irritated.

The Art of Saying No…Without Actually Saying No

Let’s use an example of a business meeting that you thought went well. Both parties agree in principle to everything that took place, you may even have received a positive “Let’s get this done,” from your host as the meeting concludes.

In Western cultures we usually respond to a meeting in a timely fashion with a polite thank you email. We may even go as far as to recount what was discussed in the meeting, the points that were raised and the conclusion that you both came to, with a “I’ll look forward to hearing from you in due course.”

Internationally, if the respondent disagrees with you or has changed their mind, you’ll receive a return email stating as much. That isn’t the case in Malaysia.

Being Western it’s hard to understand the silence. Did the recipient have a car accident on the way home? Did the email that you sent accidentally go to their trash or was it simply lost in the Cloud? This usually results in you sending another email, asking if your previous email was at the very least received.

The silence continues. In Malaysia it is common practice if you receive no reply to assume that there will be no reply, and that what you agreed at the meeting isn’t actually going to take place. No amount of follow up emails will elicit a response and you have to move along as though you have received an email with a negative response.

Malaysia Deep Dives

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Is Malaysia Safe?

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Tips on How to Tackle the SPM English Papers 1 & 2

by StudyMalaysia.com on February 23, 2022 | Top Stories , Learning English in Malaysia

SPM English Papers 1 & 2

In line with the Kurikulum Standard Sekolah Menengah (KSSM), the new SPM format for SPM English is more comprehensive and covers all aspects of English learning. Since the new format is adapted from the Common European Framework of Reference (CEFR) it is similar to the Cambridge English paper and the grading will also follow the CEFR Measuring system.

The aspirational target for SPM leavers would be level B2 where they are equipped with adequate English for further studies and later on career enhancement.

Basic Users

• level A1 (Elementary/Beginner)
• level A2 (Pre-Intermediate/Elementary)

Independent Users

• level B1 (Intermediate/Pre-Intermediate)
• level B2 (Upper Intermediate/Intermediate)

Proficient Users

• levels C1 and C2 (Advanced)

CEFR Grading for SPM will be only up to B2.

Basically any English test is about understanding what you’re reading. Thus you should take time to comprehend what you’re reading and accomplish the task according to what is asked for.

SPM Paper 1

Paper I tests Reading and Use of English. It consists of 5 parts. The time allocated is 90 minutes. (40 marks)

Part 1: 8 Multiple Choice Questions consisting of short texts from books, magazines, advertisements etc. Candidates will choose the best answer from 3 choices given for each question. (8 marks)

ADVICE: Very quickly read through the question before reading the text given. This gives you an idea of what you will be looking for in the text. After this go through all the three options given before deciding on the answer. Make sure you read all the options as there may be slight differences in the answers given.

Part 2: Cloze Passage. You should try to get all the 10 answers correct. The passage tests you on grammar and vocabulary. There are 4 options given for each blank. (10 marks)

ADVICE: Do not attempt to fill in the gaps on your first reading of the text. First, read through the text quickly to see what it is about and determine the tense or tenses required for the text. Then go to the answers given and determine the right word for each blank.

Part 3: Here you will need to read a longer passage and answer 8 questions related to the text. This is of course a test on reading comprehension. (8 marks)

ADVICE: Take time to read the text carefully before going on to the questions. Some of the questions direct you to specific paragraphs to look for the answers. For other questions, look for key words to enable you to zoom in to the right paragraphs to look for the answers. Once again read through all the options given before deciding on your answer.

Part 4: In this section you are given a longer text from which six sentences have been removed. You have to choose the 6 correct sentences from among 8 choices given to fill in the gaps to form a correctly structured paragraph. (6 marks).

ADVICE: Here is where you have to apply your skills on ‘coherence and cohesion’ to find the correct sentence to fill the blank. Your sentence should blend in smoothly with the sentences before and after the blank.

Part 5: You are given a few paragraphs on a certain topic to read. You are given four statements which describe 4 of the paragraphs given. You have to identify the 4 paragraphs to fit the statements given. For the next 4 questions you are required to find words (one word each from the text) to complete the 4 sentences given. (8 marks)

ADVICE: Read the short texts carefully and determine the main idea in each text. This will help you decide to pick the statement which best describes the text.

SPM Paper 2

This essay and writing paper is worth 60 marks. However, the weightage in the overall SPM English paper is still at 25%. The time allocated for this paper is 90 minutes and the paper has 3 parts.

Part 1 - Students are required to write a short note or email in less than 80 words. (20 marks)

ADVICE: Read the email or short note carefully and underline the tasks given to you so that you will not miss out on any point. For example the task set out may want you to suggest

• a place to visit
• some activities to be done there (give a few - about three)
• things to bring (suggest a few - about three)

As you have only 80 words to juggle with, you must go straight to the point with a little elaboration if necessary.

Part 2 - This is Directed Writing in 125 - 150 words. (20 marks)

ADVICE: In this question, notes will be given to you to guide you on what to write. Whatever it is, the golden rule is to give at least three to four suggestions so that there will be enough subject matter for you to write about. Here you may need to give your opinion or provide proof for your suggestions. Do not write longer than required.

Part 3 - In this section, you are given 3 choices for a descriptive writing

(report/review/article/story). You will need to choose I essay to write in 200 - 250 words. (20 marks)

ADVICE: This essay calls for all your writing skills. Quickly mind-map four to five main points you want to talk about in your essay. For each point briefly jot down elaborations/examples/reasons to expand the point. Then organise your paragraphs with each main point as your topic sentence for each paragraph. Think of a good introduction and conclusion. The introduction and the conclusion should not be too lengthy.

For the writing task, you will be assessed on

task achievement - Have you answered according to what is required by the question?

What are your key points? Do you support your key points with proof or definite opinion?

coherence and cohesion - Are all your paragraphs part of a whole? Does each of the

paragraph have a key point? Do all the sentences in each paragraph talk about the key point? Use cohesive devices like thus, therefore, moreover, furthermore, on the contrary ... etc to help you.

vocabulary - You will need to show you have a wide range of vocabulary at your disposal. A wide vocabulary enables you to write better essays. To acquire a wide vocabulary you need to read books, magazines and newspapers. When you come across any good words or expressions jot them down in your vocabulary book. Learn how to use these words or expressions in the right contexts. Try not to use descriptive words more than twice in the same essay. For example:

Last holiday my whole family went for a very interesting trip to the East Coast. We stayed at an interesting holiday resort. While we were there we joined a lot of interesting activities.

Writing a paragraph like the above will show your limited vocabulary usage.

grammar - Make sure to use the correct tenses throughout your writing. Punctuations

are equally important as a wrong punctuation may contribute to misunderstanding.

5. sentence structures - Your writing should show

• variety in sentence structures ( There should be a combination of simple, compound and complex sentences in your essay. Make sentences of different lengths and with different beginnings.)
• vivid and interesting sentences - Write interesting sentences by adding adjectives to nouns, adverbs to verbs, adjective phrases and clauses. Students should learn how to use synonyms, idioms, figurative language, similes, proverbs etc. Avoid making spelling mistakes.

use of direct speech or quotes - Wherever possible adding a quote or a direct speech can break the monotony in your essay.

Do your best!

After years of studying, your success will be measured by your performance in this coming examination. Best wishes from us at STUDYMALAYSIA!

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Jadual SPM 2021: A Guide to Penulisan Bahasa Melayu

20 October 2021

7 minutes to read

• 01. SPM Malaysia essay writing in Bahasa Melayu
• 02. Bahasa Melayu Kertas 1 example for SPM 2022
• 03. How to score A in SPM result for Malay essay writing
• 04. The best SPM online tuition for Malay

"It's like learning another language - it's not because it's difficult, but it's up to whether or not the person wants to learn it."

SPM result statistics from 2017 reveal that around 8 to 9 per cent of SPM candidates fail the Malay paper every year, despite the fact that Malay has been established as the main medium of communication in schools. Is Bahasa Melayu at the SPM level too challenging for students, or are there still members of our country's young community who do not know how to speak Malay?

Shahril Sufian Hamdan, Malaysia's newly-appointed economic director, believes that it is solely up to the determination of the individual to learn our national language, that will decide how well the person performs in Bahasa Melayu . We at Superprof agree that with the right mindset, you can flourish in your SPM Malay papers - even in Penulisan Bahasa Melayu !

What are the writing skills being assessed in SPM Malay ? Don't wait to check your status on SAPS and start with the SPM Malay papers you need to succeed .

SPM Malaysia essay writing in Bahasa Melayu

In the Format Bahasa Melayu SPM Terkini , Kertas 1 (1103/1) has been maintained as the essay writing paper for Form 5 students. The writing skills of students are tested in two sections: Bahagian A , in the form of a limited-response subjective question, and Bahagian B , which consists of four open-response subjective questions.

It is compulsory for students to answer the question in Bahagian A , which contributes up to 30 marks towards the overall score of the paper. Don't be surprised at how much information goes into this first section, though - students are presented with 2 to 3 related pieces of information that they will have to write about. These pieces of information may be in the form of pictures , posters, excerpts and even newspaper clippings.

Bahagian B , on the other hand, will only require students to choose 1 out of the 4 questions in the section. The questions represent different domains to write about, including public, personal, education, and career domains. When selecting a domain or question to construct your essay, be sure to read both the short paragraph and the question below it. Bahagian B carries a heavier weightage as it carries up to 70 marks in the paper's final score.

Unlike the English essay SPM paper, in which students have to answer a total of 3 questions, notice that you'll only have to answer 2 questions . As you are allocated 2 hours to answer Bahasa Melayu Kertas 1 , ensure that you write a lengthier essay in Bahagian B since Bahagian A only requires students to write their essay within 150 to 200 words .

What about the complete format of the SPM Malay papers for 2021 ?

Bahasa Melayu Kertas 1 example for SPM 2022

Let's break down Bahasa Melayu Kertas 1 , shall we? To illustrate, here is an excerpt from an actual example (Contoh 2) of Bahagian A in the Buku Format Pentaksiran Bahasa Melayu SPM 2021 :

" Gambar dan maklumat di bawah menunjukkan masalah kutipan sampah yang dihadapi oleh penduduk di kawasan tempat tinggal and. Sebagai seorang penduduk yang prihatin, tulis sepucuk surat kepada pihak berkuasa tempatan untuk mengadukan masalah... cadangkan tindakan yang perlu diambil. "

In the question, students have to observe and analyse three pieces of information: a picture of rubbish left uncollected, a schedule indicating garbage collection and community clean-up times, and a newspaper clipping with the headline, "The Rubbish Problem Is Not Over". Therefore, to write a formal letter to the local authorities, it is vital for students to include these bits of information in their writing aside from suggesting actions that can be taken.

Curious to know about Bahagian B ? The example below, taken from the Buku Format Pentaksiran Bahasa Melayu SPM 2021 , asks students to describe efforts that should be made towards encouraging the younger generation's involvement in agricultural sectors:

" Perkembangan pesat sektor pertanian di Malaysia boleh dikaitkan dengan alam semula jadi... Kini produk pertanian Malaysia tidak terhad kepada hasil ladang seperti sawit, getah dan koko yang menjadi komoditi besar negara. (Sumber: BH Online...) 

Petikan akhbar menerangkan bahawa Malaysia merupakan negara yang sesuai untuk aktiviti pertanian. Walaupun sektor ini boleh menjamin masa depan akan tetapi kerjaya dalam sektor pertanian dikatakan kurang diminati oleh generasi muda. "

When describing efforts to attract the younger generation to pick up agriculture in your writing, remember to include the news information from the question, which indicates how Malaysia's rich natural resources make the country suitable for agriculture. Accordingly, students must mention in their writing that younger generations are lacking interest in agriculture, only then can they proceed with suggesting ways to motivate young people to take part in the sector.

To access these examples and more SPM past year question and answer , read here for the SPM Bahasa Melayu papers for students and teachers .

How to score A in SPM result for Malay essay writing

When it comes to essay writing in Bahasa Melayu , one may have the ideas - but what is the best way to work on and expand on these ideas? The real challenge could perhaps be that students do not master a basic way or skill in writing Malay essays. Thus, to effectively write an essay, students need to be taught the steps or techniques of writing each paragraph. Do you know how examiners mark your SPM Bahasa Melayu papers according to the SPM timetable ?

Of course, let's begin with understanding the requirements of the question. What is its central idea ? This refers to the theme or issue that needs to be discussed, ensuring students are writing about the right content and staying on track. With that being said, let's take a look at how to build the paragraphs for the introduction, body and closing of your Bahasa Melayu essay:

Introduction ( Perenggan Pengenalan )

Your first paragraph introduces the title of your essay to the reader - making it interesting keeps your reader looking forward to the next paragraph. The introduction can be built with 3 to 5 sentences . Start with an introductory statement to provide a general understanding of the title, followed by two to three descriptive verses to support your first statement. End your introduction with a focal sentence to give purpose to your essay.

Body ( Perenggan Isi )

The number of paragraphs for the body depends on the number of main points for your essay. Keep it at one main point per paragraph to make your essay neat and easy for the reader to identify the main points and other content. Furthermore, arrange the body paragraphs according to the importance of each main point - the most significant point should be placed first, followed by the rest.

Each body paragraph can be described in 4 to 5 sentences . It is best to start with a topic sentence to state your main point, although some students may prefer to place their topic sentence at the middle or end of the paragraph. For a smooth flow, however, it is recommended to put your topic sentence at the start of your body paragraph, followed by two to four side-content sentences and examples to support your topic sentence.

Closing ( Perenggan Penutup )

Your closing paragraph should provide an overall summary of the ideas in your preceding paragraphs. In 3 to 5 sentences , write your final paragraph using techniques such as restating your points, making predictions , or suggesting recommendations . Note that your closing statements shouldn't repeat what has already been written in the previous paragraphs.

The best SPM online tuition for Malay

Your best learning experience in SPM Malay could be just a few clicks away! We're not just talking about IGCSE tuition here, but also tuition for SPM Bahasa Melayu : polish upon not only your essay writing but even your Malay reading, speaking and listening skills!

Superprof is a community of tutors and students - a platform to connect those who want to learn with those who have a passion for teaching. Known for making learning accessible to everyone, Superprof offers lessons for SPM Malaysia in the form of either physical or online classes. Yes - this means you can have an SPM Malay lesson in person with your tutor or even from your laptop!

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Culture of Malaysia – Unravel the Malaysian History, Language & Culture

History of malaysia.

Malaysian Languages

Food of malaysia.

Festivals in Malaysia

Folk Dance & Music

Arts and Crafts in Malaysia

Religion in Malaysia

Malaysian architecture.

Law and Order in Malaysia

Malaysian customs, traditions & etiquettes.

• Malaysians place a huge emphasis on family and self-respect.
• Raising one’s voice and arguing in public are considered faux-pas, so do not escalate a fight into loud arguments.
• PDA is frowned upon, so do not engage in PDA while out in smaller towns.
• Avoid touching the head while engaging in conversation – this is considered rude.
• Use only the right hand to give and take things.
• While meeting the locals, remember that some may not be comfortable with shaking hands with the other gender – especially when it comes to Muslim women.
• Always wait for the other person to extend their hand, or opt to bow with the hand to the heart as a form of greeting.
• It is recommended to take along a gift while meeting a local for the first time. Remember not to gift alcohol or pig-skin-lined items to Malays.
• If visiting a Chinese home, wrap gifts in bright red or yellow wrapper, but do not take along flowers – they are considered funeral gifts.
• If giving money to Indians, provide it in odd-numbered denominations only.

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An essay on the diverse yet progressive culture of Malaysia

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History of Malaysia

Culture of malaysia, population groups, greeting style of malaysia, malaysian family traditions, malaysian cultural etiquette, communication styles followed by malaysian people.

• Some Do's and Don'ts in Malaysia

Essay on Malaysian culture

A thorough essay on malaysian history and culture.

Malaysia is a country known for its cultural diversity. It is also the place that has caught the world's eyes for its beauty, which is why it attracts a huge number of tourists. The Malaysian population consists of Indian, Chinese, and native Malaysian people. Moreover, the natives of Malaysia, known as Malay, also reside in other parts of the world. They are spread across the world but make sure to stay close to their religious and cultural beliefs. Thus, one essential aspect of studying in the life of Malaysian people is their culture and religion. This is why this essay enlightens the readers about the various cultural values possessed by Malaysia's people.

Malaysia has its tribal history dated back to approximately 40,000 years ago. However, the Hindu and Buddhist monarchy's kingdoms started to spread in the time zone of 3rd century BC. Further, the Muslims entered the peninsula in the 13th century with Indian and Arab traders' entry. Furthermore, with time, Dutch and Portuguese established their colonial powers in the country. However, from the 18th century, the British began to dominate the country at a highly increasing speed. This resulted in creating an even wider dominance of the British empire over the Malaysian regions.

In 1857, the port cities of Georgetown, along with Malacca, were conjoined by a new city called Kuala Lumpur. This came out to be the first capital of the province and then the national capital of Malaysia. Starting from the years 1948-1960, there were many violent incidents known as Emergency. This resulted in a wedge between the native Malaysian and the Chinese population. After a course of negotiations and incidents, Malaysia became independent in 1965.

After attaining independence, Malaysia has been experiencing an upward movement in the developmental graph. The country has emerged to be one of the most powerful nations in the Southeast Asian region.

Malaysia as a country has been recognized as the blend of three cultures. The country has been blessed with the diversity of three cultures, namely Malay, Chinese and Indian. The country has also been referred to as the ‘Asia in Miniature.’ Further, the cultural origin of the region has been said to stem from ancient times. That is when the Malays moved to the region, followed by Indians and Chinese who entered the region as traders. The country also influences regions like Arab, Persia, and Britain.

The country, therefore, enjoys a variety of cultural beliefs practiced by the people belonging to different cultural groups. Unity in Diversity is the concept that drives the cultural and social behavior of Malaysian people. There is a huge variety of ethnic values which the people of Malaysia solely own. Moving further, art and music form an important part of the Malaysian culture. Which dates back to the Malay Sultanates. The traditional art forms of the country include weaving, silversmithing, and carving. Also, India's cultural influence over Malaysia can be seen with the popularity of performing arts and puppet shows in the various regions of the country. Moving further, the music of Malaysia has originated from various backgrounds and is operated by percussion instruments. The literature has also expanded in recent years, with new Indian and Chinese literature additions added a few years back.

The country of Malaysia is divided into various population groups. The country experiences an uneven distribution of population in the Peninsular and East Malaysian regions. The maximum population of the country resides in Peninsular Malaysia. In this region, the population can be divided into four groups. These people generally vary based on their appearance, including the Orang Asli and the people who do not originally belong to that region. There are Malays, Chinese, and other South Asians living in the region. Additionally, the people situated in this region comprise smaller groups such as Europeans, Thais, Americans, Arabs, and Eurasians.

The first group Orang Asli can be first classified into further small groups. One is Jakun, the people who speak the Malay dialect, while the other is Semang and Senoi, who are known to use the Mon Khmer family's language.

The next group is Malays, which are known to have originated in various regions of peninsula and archipelagic Southeast Asia. These people form the country's most powerful group, with half of the population constituted by them. Along with being a numerically dominant group, they have little variation in their cultural practices. Though the language they speak is Malay, the difference in their culture is largely due to the place they live in.

Next is the Chinese group, which constitutes 1/4th of the population of Malaysia. These have been said to have migrated from the regions of southeastern China. Also, these are known to be culturally diverse and speak varied languages.

Further, there are population groups formed by people from India, Pakistan, and Sri Lanka. However, these people are comparatively less in number but form a significant part of the Malaysian population. Also, these people speak various languages, but Tamil speakers form the largest group.

The societal practices in Malaysia's country are dominated by the cultural and religious beliefs of the people. The majority of the practices can be seen dominated by the Muslim Malays, Hindus of Indian origin, and believers of the Chinese religions. One of the most popular greetings is Selamat, which Bahasa Melayu uses, but the Malays even more practice Assalamualaikum. In Malay society, males are generally titled as Encik and women as Cik, whereas married women are Puan.

Moreover, a greeting is considered the first step to form a relationship with the other person. The way a person greets the other conveys his feelings about him. Also, the oldest person is supposed to be greeted first and should be given high respect. Further, each individual should be addressed as Mr, Ms, or Mrs as a matter of regard for their individuality. The elders of the society are called ``pakcik” (uncle) or “makcik” (aunty). In addition to this, the common verbal used by Malay people is Salaam.

The Malaysian culture people believe that touching their hands to the chest is a sign of giving respect. Also, while shaking hands, the touch should be gentle, and a relaxed wrist should be proposed to the other person. The people of Chinese and Indian origin have been believed to practice western cultures. Further, hospitality practice should always be carried out on a warmer note, and the guests should be given the highest authority. Moreover, while entering the house, the footwear should be removed outside, and the religious beliefs of all the people should be respected in an equal way.

Malaysia's official religion has been declared to be Islam as around 60% of the country’s population follows the Muslim religion. However, the country has a significant population of Hindus and Buddhists. The country also has Chinese Malaysians who follow the traditions of Taoist and Confucianism. It also forms a habitat for the tribal people of Borneo and other areas with remote presence.

Further, Islam is the factor that differentiates Malays from non- Malays as, by lay, all the Malays are Muslims. Moving to the Chinese population, they do not have any particularly dominant religion. However, they follow the moral principles of Buddhism or Daoism. Moving to the Indian population, the maximum number of Indians practice Hinduism, whereas the Sikhs who belong to the Punjab region practice Sikhism. Malaysia also has a Pakistan's country population, and its people largely follow the Muslim religion and practice its values. Thus, it will not be wrong to say that different ethnicities and religions co-exist in Malayasia without much discrimination .

The Non- Malay Indigenous people constitute Orang Asli, who have adopted Islam as their religion. Many of them still follow their local religions and respect the ethnic values of the same.

Malaysia is a country that is not only culturally diverse but also respects the individuality of every religion. Maintaining the dignity of every religion is the utmost duty of every Malaysian. Same has been imbibed in the family traditions of the country. Though the traditional practices vary as per the regional difference, giving due respect to every person as per their age is very much in the blood of Malaysians.

One prominent culture that is practiced in the various regions of Malaysia is the culture of extended family. Though modern Malaysia is now adopting the nuclear family's values, there are still some agricultural and rural areas, which still include the practice of extended family. One prominent exercise which can be seen followed in the Malaysian society is the difference in age-gap of husband and wife. The Malaysian men prefer to have a large number of children, due to which they prefer to marry women who are younger than them. This is one way in which the patriarchal society of Malaysia promotes the evil practice of child abuse . To explain, as men indulge in polygamy to have many children, they cannot provide sufficient education and nutrition to each kid.

Father or the male figure is often considered as the patriarch of the house. He takes most of the important decisions of the family. Furthermore, the home's older people are consulted before taking a final decision on some important matters.

Malaysia is a country known for its cultural values and traditions. Its people are known to love each other with great respect. Few of the common cultural etiquettes followed by the Malaysian society include:

• Shaking of hands as a gesture to meet and greet at the meeting time and saying goodbye.
• A person has to be polite towards the other and show respect to him in every manner. The people of Malaysia essentially follow the traditional concept of ‘Budi.’
• The word ‘Budi’ is known to comprehend the ethics of wisdom, virtue, good etiquette, and respective moral values in a person.
• Malaysians generally portray nice and calm behavior while talking to people in society.
• They are also known to be gentle and kind human beings who are often modest and follow a patient approach towards life.
• The people who follow this refined and positive behavior are called to follow ‘Budi Bahasa. Whereas the ones who are contrary and aggressive or loud or called as ‘kasar’ or rough people of the society.
• However, the younger generation is moving towards a more direct and open form of communication. It is much because of the online communication space, which needs a more direct and progressive manner of communication. The country has also experienced a major shift in its cultural practices after the concept of globalization .

The land of Malaysia is a multicultural and multilingual country. One can witness several languages being spoken in the country due to considerable population growth since its independence journey. However, Bahasa Melayu is the official language of Malaysia and English is much accepted and used by the locals due to its global accessibility. Other languages, including the Chinese languages such as Cantonese and Hokkien and even others like Tamil and Iban, are practiced by the people living in minority communities of Malaysia.

Moving further to the business style of communication, the country follows a very different way to convey the messages. In case of bad news, the people prefer to communicate the same in a coded form, so that it is tough to interpret. Further in-depth diplomacy and politeness are said to be the center of every business communication. The people of Malaysia make sure that no talk is done with rude or unethical behavior inside or outside the home. They further ensure to follow certain protocols when delivering bad news or in case of talking to seniors.

Furthermore, they also understand the importance of sharing pleasantries before beginning any formal communication. They do understand that this particular process helps in breaking the ice between two unknown people. This process even adds better results to the communication that is going to proceed shortly. Moreover, one important thing to mention is that Malaysia's people do not often use the word ‘No.’ It is used only on rare occasions. Talking about the business language, most people prefer English as the usual language for workplace conversations.

Some Do’s and Don'ts in Malaysia

To properly understand the Malaysian culture, one needs to grasp the Dos and don'ts of the Malaysian culture clearly.

The Don'ts.

• One should never confuse between a Malay and a Malaysian. Malay is the ethnic group of Malaysia that follows Islam, whereas every citizen living in Malaysia is a Malaysian.
• Do not shake hands with Malaysian women. It is often considered an offense to shake hands with women because it is not a part of their culture.
• Public Display of attraction is often considered indecent and unacceptable in many parts of Malaysian society.
• Pointing out with the finger is again considered immoral in the society of Malaysia.
• One should not give tips when they go to Malaysia. The country's people believe in making their living by themselves and do not rely on service-driven benefits. https://sandinmycurls.com/25-dos-and-donts-in-malaysia-to-make-you-a-better-traveler/
• One should always adore Malaysian activates when in Malaysia. This includes the dining and communication styles that one should follow to accept the country's culture gracefully.
• Making sure to follow the dressing code of Malaysia is again an important way to show respect towards the country's culture.
• Further one should talk slowly and make use of polite and fewer words.
• The next important way to stay connected with the culture of Malaysia is to learn the local language. This particular asset helps a person to adjust to the new environment easily.
• Always respect the elders and not initiate any violent actions during a conversation with the Malaysian or any person in the country.

("25 Dos and Don'ts in Malaysia to Make You a Better Traveler • Sand In My Curls", 2020)

The students of the college usually get essays as a part of the college assignment. This section helps to write a descriptive essay on Malaysian culture. one can learn the formats and the structure to write a high-scoring essay through this example if a student cannot understand or does not have time to write an essay for a college assignment. Then he can easily contact Assignmenthelp4me . Our company ensures to write the essay in a much-defined way which will help the student to get HD grades in his college assignment. The essay example below talks about an essay on Malaysian culture and its growth in recent years.

Malaysia- An embodiment of success with a multicultural environment

Introduction.

The Asian countries of the world have been blessed with the power to embrace diversity at its best. From enjoying the diversity of being multilingual, these countries also practice the values of various religions. One such country which practices a mix of religions in Malaysia. It is truly Asia and is a highly preferred tourist destination by the people of the world. The country has made a mark in the world despite the cultural diversity it has. In fact, this diversity has helped the country achieve ambitious goals in terms of financial gains and progress. This essay defines the reasons cultural diversity has positively impacted Malaysia's growth as a country and brought more harmony and unity in the ideology of the people.

The first and foremost thing is the diversity brings creativity to the workspace. It's when there are people from different religious backgrounds working at the same place; then they bring variety in their ideologies. It is further with this mixture; the employees adapt versatility in their creative outlook. They get to learn to think with different mindsets for people with different views. It even helps the company to cater to the contrasting demands of the client. In addition to this, it produces advantageous opportunities for the employees to learn and perform with excellence. One such example can be taken of the hotel industry of Malaysia. This particular sector enjoys a huge turnover and has a positive impact on the diversity of the country. Moreover, a workforce with a diverse background is beneficial for the hotel industry to serve clients from various religious and regional backgrounds. (2020)

Moving further, cultural diversity in an organization has witnessed the production of employees with a growth mindset. If a particular organization favors cultural diversity in its company’s work culture, it becomes effortless for the employees to adapt. Moreover, it brings an element of mutual respect between the two, and both of them invest their best interest in each other. This further leads to the generation of highly motivated employees, who are ready to put in their heart and sweat into the company's growth. These are the employees who see their personal growth with the growth of the company. In addition to this, in a company where cultural diversities are regarded and respected, they do not feel leftover. In fact, despite being an odd one, he feels to be a part of the company, which becomes the guiding force to his constant and conclusive contribution towards the company’s high productivity. A study has supported the same-named The Effect Of Diversity Inclusion On Employee Growth Mindset In Malaysian 4- And 5-Star Hotels. The study results state that it is important and constructive for the growth of a company to include the elements of cultural diversity in its working environment. It boosts the growth mindset of the employees and maintains a harmonious relationship between the employees. It also gives strength to the employee-employer relationship in a company. (2020)

In addition to the private and government sector companies, which are the major driver of economic growth in Malaysia. The education sector also experiences a great surge due to the adoption of cultural diversity in the country. It no denies the fact that students are the growth booster for any country. Suppose a particular nation invests significant resources in the upliftment of the education sector. Then, that country is sure to witness progressive growth in its financial stock figures. Students' education in their early years of schooling and college helps them define their true personality and potential. Moreover, when the students learn from other students of varied cultural backgrounds, then the intensity of the learning multiplies. The country, parents, and the students themselves can see a significant change in their attitude and belief towards society. These changes have helped the students of Malaysia adopt an optimistic attitude towards the diversity in the country. They have now started to embrace the change rather than putting down people's growth from other cultures. As per a study done by Najeemah Mohd of Yusof School of Educational Studies, Universiti Sains Malaysia, a teacher's role is instrumental in helping the students accept cultural diversity. In his study named MULTICULTURAL EDUCATION: MANAGING DIVERSITY IN MALAYSIAN SCHOOLS, he underlines the importance and tells how teachers can help the students accept the change. (2020)

On the contrary, some people and organizations state that cultural diversity can confuse the students' minds. They become more confused because of the various cultures, but it also becomes difficult for them to bring up their point. The language and the culture difference inhibits the students from bringing forth their true personality in front of the other students and teachers. The same is the case with the employees who tend to develop a communication gap because of the company's varying cultures. Often, an employee steps back from the job or even secludes himself from the rest of the company, just because of the diverse cultural environment.

("Educational Diversity, Social Learning, and Multicultural Citizenship — The Malaysian Experience," 2020)

To conclude, it can be said that multicultural societies have proven to be an element of a boon for the Malaysian economy rather than the bane. This very cultural concept has boosted the students' confidence, capability, and growth levels and the working class of Malaysian society. It is much because of these efforts of the country’s government that Malaysia's students are easily able to adjust to other countries of the world and pave a luring career for themselves. However, there are some drawbacks, but these can be dealt with by giving more attention to the flaws and working on them. The teachers can pay more attention to students and put in more effort in building positive relationships between the students with cultural variability. Similarly, the employers can employ some better policies to ensure no disrespect is given to any employee's culture or religion. Further, the government can also design strict rules to ensure the individuality of each religion and culture of the Malaysian country. With these positive steps, the Malaysian economy can continue to soar to greater heights with its multicultural environment.

The country of Malaysia has always welcomed new cultures and practices. This is why this country is growing fast and inviting new companies and businesses to grow on its land. Thus, cultural diversity has in every way helped the Malaysian nation experience growth and prosperity from the very beginning of its conception.

• Educational Diversity, Social Learning, and Multicultural Citizenship — The Malaysian Experience. (2020). Retrieved 24 October 2020, from https://headfoundation.org/HESB6/educational-diversity-social-learning-multicultural-citizenship-malaysian-experience/
• (2020). Retrieved 24 October 2020, from http://woulibrary.wou.edu.my/weko/eed502/Najeema_Multicultural_Education.pdf
• (2020). Retrieved 24 October 2020, from http://www.ijstr.org/final-print/dec2019/The-Effect-Of-Diversity-Inclusion-On-Employee-Growth-Mindset-In-Malaysian-4-And-5-star-Hotels.pdf
• 25 Dos and Don’ts in Malaysia to Make You a Better Traveler • Sand In My Curls. (2020). Retrieved 24 October 2020, from https://sandinmycurls.com/25-dos-and-donts-in-malaysia-to-make-you-a-better-traveler/
• Malaysian Culture - Core Concepts. (2020). Retrieved 24 October 2020, from https://culturalatlas.sbs.com.au/malaysian-culture/malaysian-culture-core-concepts#malaysian-culture-core-concepts
• Malaysian Culture - Family. (2020). Retrieved 24 October 2020, from https://culturalatlas.sbs.com.au/malaysian-culture/malaysian-culture-family#malaysian-culture-family
• Malaysia - Religion. (2020). Retrieved 24 October 2020, from https://www.britannica.com/place/Malaysia/Religion
• Malaysian Culture - Greetings. (2020). Retrieved 24 October 2020, from https://culturalatlas.sbs.com.au/malaysian-culture/malaysian-culture-greetings
• Malaysia - People. (2020). Retrieved 24 October 2020, from https://www.britannica.com/place/Malaysia/People
• Traditions & Culture in Malaysia: Greetings, Gifts, Religion &The People. (2020). Retrieved 24 October 2020, from https://internationalliving.com/countries/malaysia/traditions-culture-in-malaysia/
• (2020). Retrieved 24 October 2020, from https://www.studycountry.com/guide/MY-history.htm

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Exploring the World of Knowledge and Understanding

Exploring Malaysian Cultural Norms: Customs and Traditions

By knbbs-sharer.

Malaysia is known for its unique blend of cultures, which has resulted in a diverse and fascinating society. The country’s cultural norms are shaped by religion, ethnicity, and historical influences. Understanding the customs and traditions of Malaysians is crucial for anyone planning to interact with locals or do business in the country. This article explores some of the most significant cultural norms of Malaysians that you should be aware of.

Religion and Customs in Malaysia

Religion plays an integral role in the lives of Malaysians. Islam is the religion of the majority, but there are also sizable populations of Christians, Hindus, and Buddhists. Malaysians practice many customs and traditions to observe their religious beliefs. For instance, Muslims fast during the month of Ramadan, when they abstain from food and drink from dawn to dusk. Christians, on the other hand, celebrate Christmas as the birth of Jesus Christ and attend church services.

Malaysians also observe various festivals and events throughout the year. The most significant festival celebrated by Malaysians is Hari Raya Aidilfitri, which marks the end of Ramadan. This festival is a time for prayer, family gatherings, and forgiveness.

Ethnicity, Language, and Social Interaction in Malaysia

Malaysia has three main ethnic groups: Malays, Chinese, and Indians. Each ethnic group has its customs, traditions, and languages. Malaysians usually greet one another with a smile and a handshake. The Malays often use the Islamic greeting of ‘As-salamu alaykum,’ which means “peace be upon you.”

Language is an essential part of communication in Malaysia. The official language is Malay; however, English is widely spoken, especially in major cities like Kuala Lumpur. Chinese Malaysians often speak dialects of Chinese such as Hokkien, Cantonese, and Mandarin. Indians speak Tamil, Hindi, and other Indian languages.

Social interaction in Malaysia tends to be reserved, with people preferring to maintain a degree of formality. It is crucial to respect elders and authority figures in Malaysian society. Malaysians highly value education and often address individuals by their academic or professional titles.

Food and Dining Etiquette in Malaysia

Malaysia is a foodie’s paradise, with a vast range of cuisines on offer. Malaysian cuisine is a fusion of different cultures, with influences from Malay, Chinese, Indian, and other ethnic groups. Malaysians often eat rice as their staple food, accompanied by curries, stews, and other dishes.

When dining in Malaysia, it is essential to practice proper dining etiquette. Malaysians traditionally eat with their fingers, using only the right hand. It is also customary to leave a little food on the plate as a sign that you have had enough. During Ramadan, Muslims usually break their fast with a meal called the ‘buka puasa’ or the ‘iftar.’

In summary, Malaysia’s cultural norms and traditions are as diverse as its people. Understanding and respecting these customs is crucial when interacting with locals or doing business in the country. By learning about Malaysia’s customs and traditions, you are more likely to have a better experience and build enduring relationships with the locals.

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• Unpacking Malaysian Cultural Norms: Understanding Customs and Traditions
• Exploring the Deeply Rooted Cultural Traditions of Malaysia
• The Importance of Understanding Cultural Norms When Traveling Abroad
• Exploring Malaysia’s Diverse Cultural Traditions: An Essay on the Many Influences That Define the Country

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Essay Hari Merdeka: Malaysia National Day Celebration

Title: Malaysia National Day Celebration:

Malaysia National Day, also known as “Hari Merdeka,” is a significant occasion that marks the country’s independence from British colonial rule on August 31, 1957. The celebration serves as a reminder of the nation’s struggle for freedom and unity among its diverse population.

One of Malaysia’s unique characteristics is its rich cultural diversity, comprising Malay, Chinese, Indian, and various indigenous ethnic groups. Each group brings its traditions, languages, customs, and cuisines to the vibrant tapestry of Malaysian society. National Day is a time when this diversity is celebrated, reminding Malaysians that unity is essential in maintaining a peaceful and prosperous nation. The Malaysian government organizes numerous events, parades, and cultural shows during the celebrations, providing a platform for each ethnic group to showcase their unique heritage and foster mutual respect and understanding.

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National Day celebrations play a crucial role in instilling a sense of patriotism and love for the country among Malaysians, especially the younger generation. In addition, the celebrations encourage Malaysians to embrace their national identity regardless of their ethnicity or background. It is an occasion that brings people together, fostering a shared sense of belonging and loyalty to Malaysia. As Malaysians unite to celebrate their independence, they reaffirm their commitment to building a prosperous and harmonious nation.

Malaysia National Day is a momentous occasion that highlights the nation’s journey towards independence and unity. The celebrations foster a sense of pride, patriotism, and solidarity, encouraging Malaysians to work together for the greater good of the nation.

Essay Hari Merdeka: Malaysia National Day Celebration Essay Hari Merdeka: Malaysia National Day Celebration

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