- Kajang, Selangor, Malaysia
- I am currently studying postcolonial theory and mimicry in Malay literature. I am also interested in studies on Malay... moreI am currently studying postcolonial theory and mimicry in Malay literature. I am also interested in studies on Malayness, Malay identity, the Malay World, Malay nationalism, Asian novels in English and Malaysian novels in English and Malay language.edit
This paper utilises the conceptual framework of Homi K. Bhabha's mimicry to explain the elements of mimicry from the portrayal of the Muslim Malay characters in Affifudin Omar's novel, Paradoks (2011) and to determine their resistance to... more
This paper utilises the conceptual framework of Homi K. Bhabha's mimicry to explain the elements of mimicry from the portrayal of the Muslim Malay characters in Affifudin Omar's novel, Paradoks (2011) and to determine their resistance to colonial discourse. The conceptual framework is explicated into three major elements for the analysis of the novel in terms of: a) contesting colonisation, b) metonymy of presence, and c) splitting of colonialist discourse. A textual analysis of the novels has been conducted to examine whether the Muslim Malay characters possess elements of mimicry as colonial discourse and resist them with their Islamic beliefs. The results show that the Muslim Malay characters are mimic characters, but their Islamic beliefs lead to their spiritual successes. Their Islamic beliefs function as a tool for resisting colonial discourse and emancipation from colonial power. This paper is an expansion of research in colonial mimicry and Malay literature to resist colonial discourse.
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In one of the most overlooked English literary text on the Malay World, namely Anthony Burgess’ novel Time for a Tiger (1956), the depictions of Islamic practices through the Malay characters show their hypocrisy and that they are wayward... more
In one of the most overlooked English literary text on the Malay World, namely Anthony Burgess’ novel Time for a Tiger (1956), the depictions of Islamic practices through the Malay characters show their hypocrisy and that they are wayward Muslims (Zawiah Yahya, 2003). This paper then seeks to explore the role of Islam as a paradigm of Malayness in literature portrayed through characters understood to be Malay. The objectives of this study are met by undertaking a close reading of the text as a methodology to explore how the Malay characters understand and practise Islam, and to discover whether they conform to the Islamic beliefs as understood by non-Muslims; here, to Burgess’ understandings of Malayan Islam. The conceptual framework is based on the paradigm of Malayness in literature as an everyday- defined social reality consisting of six elements — the Malay language, Islam, the Malay rulers, adat/culture, ethnicity and identity (Ida Baizura Bahar, 2010) as opposed to it as an authority-defined social reality comprising only of Islam, the Malay language and the Malay rulers (Shamsul A. B., 2001). The findings demonstrate that Burgess could have made an implicit criticism of Malayan Muslims by mocking the reality of the Malays through his observations during his stay in Malaya and that the paradigm of Malayness in literature is not an authority-defined but an everyday-defined social reality. Findings from this study therefore can contribute to the on-going discourse on Islam and Malayness in literature as well as English Literature on the Malay World.
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Abstract: The increasing demand for specialised instruction or lexis for Non-Native English Speakers (NNES) in various disciplines has brought about extensive research of specialized vocabulary in academic texts which help learners to... more
Abstract: The increasing demand for specialised instruction or lexis for Non-Native English Speakers (NNES) in various disciplines has brought about extensive research of specialized vocabulary in academic texts which help learners to make acquainted with their discourse communities. The word list which consists of the most essential words or known as “building blocks ” in the specialized field is regarded as one of the most significant prerequisites in terms of curriculum development. This research emphasizes on the most frequently used engineering academic vocabulary in the form of an engineering technology word list developed using locally written Malaysian engineering technology textbooks for vocational programmes in upper secondary education. The frequently used engineering technology words are selected from the vocational-programme engineering corpus (VPEC) to enhance English for Engineering Purposes (EEP) learning. A word list named Engineering Technology Word List (ETWL) is ...
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Burgess’ (1917-1993) trilogy of novels, The Malayan Trilogy (1964), is probably one of the most underestimated English literary texts on the Malay World. It has been suggested that the third novel of the trilogy, Beds in the East... more
Burgess’ (1917-1993) trilogy of novels, The Malayan Trilogy (1964), is probably one of the most underestimated English literary texts on the Malay World. It has been suggested that the third novel of the trilogy, Beds in the East (1959), depicts the everyday practices of the Muslim Malay characters that go against their religion, Islam, through their conversations with other Muslim Malay characters and nonMuslim characters in the novel. In this study, I utilise one of the elements under the paradigm of Malayness in literature as proposed by Ida, which is Islam. According to this concept, the paradigm of Malayness consists of everyday-defined social realities, or the six elements, the Malay language, Islam, the Malay rulers, adat/culture, ethnicity and identity. From a close textual reading of the novel, my findings show that the Malay characters in the trilogy are portrayed as wayward Muslims in their beliefs and practices. It is hoped that these findings will contribute to the on...
Research Interests:
In one of the most overlooked English literary text on the Malay World, namely Anthony Burgess’ novel Time for a Tiger (1956), the depictions of Islamic practices through the Malay characters show their hypocrisy and that they are wayward... more
In one of the most overlooked English literary text on the Malay
World, namely Anthony Burgess’ novel Time for a Tiger (1956), the
depictions of Islamic practices through the Malay characters show their
hypocrisy and that they are wayward Muslims (Zawiah Yahya, 2003).
This paper then seeks to explore the role of Islam as a paradigm of
Malayness in literature portrayed through characters understood to be
Malay. The objectives of this study are met by undertaking a close
reading of the text as a methodology to explore how the Malay
characters understand and practise Islam, and to discover whether they
conform to the Islamic beliefs as understood by non-Muslims; here, to
Burgess’ understandings of Malayan Islam. The conceptual framework
is based on the paradigm of Malayness in literature as an everyday-
defined social reality consisting of six elements — the Malay language,
Islam, the Malay rulers, adat/culture, ethnicity and identity (Ida
Baizura Bahar, 2010) as opposed to it as an authority-defined social
reality comprising only of Islam, the Malay language and the Malay
rulers (Shamsul A. B., 2001). The findings demonstrate that Burgess
could have made an implicit criticism of Malayan Muslims by mocking
the reality of the Malays through his observations during his stay in
Malaya and that the paradigm of Malayness in literature is not an
authority-defined but an everyday-defined social reality. Findings from
this study therefore can contribute to the on-going discourse on Islam
and Malayness in literature as well as English Literature on the Malay
World.
World, namely Anthony Burgess’ novel Time for a Tiger (1956), the
depictions of Islamic practices through the Malay characters show their
hypocrisy and that they are wayward Muslims (Zawiah Yahya, 2003).
This paper then seeks to explore the role of Islam as a paradigm of
Malayness in literature portrayed through characters understood to be
Malay. The objectives of this study are met by undertaking a close
reading of the text as a methodology to explore how the Malay
characters understand and practise Islam, and to discover whether they
conform to the Islamic beliefs as understood by non-Muslims; here, to
Burgess’ understandings of Malayan Islam. The conceptual framework
is based on the paradigm of Malayness in literature as an everyday-
defined social reality consisting of six elements — the Malay language,
Islam, the Malay rulers, adat/culture, ethnicity and identity (Ida
Baizura Bahar, 2010) as opposed to it as an authority-defined social
reality comprising only of Islam, the Malay language and the Malay
rulers (Shamsul A. B., 2001). The findings demonstrate that Burgess
could have made an implicit criticism of Malayan Muslims by mocking
the reality of the Malays through his observations during his stay in
Malaya and that the paradigm of Malayness in literature is not an
authority-defined but an everyday-defined social reality. Findings from
this study therefore can contribute to the on-going discourse on Islam
and Malayness in literature as well as English Literature on the Malay
World.
Research Interests:
Malaysian classrooms are culturally-diverse and used to the practice of switching from one language to another. This practice is known as code-switching. Code-switching takes place not only among students? communication but also among... more
Malaysian classrooms are culturally-diverse and used to the practice of switching from one language to another. This practice is known as code-switching. Code-switching takes place not only among students? communication but also among educators in order to facilitate students? learning process. The factors of educators code-switching in class has been an area of study frequently explored by scholars. Nonetheless, not many have looked at it from the students? perspectives in response to what they think about their teachers? code-witching practice. Therefore, the researcher took the opportunity to look into students? reaction towards lecturer?s code-switching in class. A survey was distributed to 27 students of B. Sc. (Hons) in Software Engineering to investigate their lecturer?s code-switching in relevance to their affective reaction and their learning success. The aim of this research was to find out whether these students react positively or negatively to their lecturer?s alternati...
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The research on Homi Bhabha’s theory of mimicry in postcolonial literature is no longer new. However, in Malay literature, the application of mimicry in order to analyse such fiction is still rare. This paper seeks to utilise the... more
The research on Homi Bhabha’s theory of mimicry in postcolonial literature is no longer new. However, in Malay literature, the application of mimicry in order to analyse such fiction is still rare. This paper seeks to utilise the conceptual framework of Homi K. Bhabha’s colonial mimicry in order to explain the portrayal of the Malay characters in Tun Tuah and eventually analyse the characters’ strength in terms of their Malayness in critical situations or crises. The conceptual framework have been explicated into three major parts for the analysis of the novels in terms of; a) contesting colonisation, b) metonymy of presence, and c) resisting colonialist discourse. Excerpts from the novels will be extracted and presented for analysis under each part of the conceptual framework as mentioned above. A close reading of Tun Tuah will be applied as methodology to explore how the strong Malay characters could be divided into either those who mimic the people of the West, those who truly fi...
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This study seeks to find out if a series of fun learning activities conducted in a public speaking classroom is effective to lower anxiety level among students. In accordance with this, the current study was conducted employing a... more
This study seeks to find out if a series of fun learning activities conducted in a public speaking classroom is effective to lower anxiety level among students. In accordance with this, the current study was conducted employing a one-group pre-test and post-test experimental design. These tests were carried out using questionnaires to determine students? level of public speaking anxiety. It is found that there is a significant difference in the students? level of public speaking anxiety after encountering the treatment based on fun learning activities designed. Some recommendations and ideas with regard to the fun activities used to teach public speaking skills are discussed.
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Anthony Burgess (1917 - 1993) has written a trilogy of novels on the Malay World, namely The Malayan Trilogy (1964). It has been suggested that the trilogy, which consists of the novels Time for a Tiger (1956), The Enemy in the Blanket... more
Anthony Burgess (1917 - 1993) has written a trilogy of novels on the Malay World, namely The Malayan Trilogy (1964). It has been suggested that the trilogy, which consists of the novels Time for a Tiger (1956), The Enemy in the Blanket (1958) and Beds in the East (1959), depicts the Islamic practices through its Muslim Malay characters, displaying their hypocrisy and their wayward Islamic practices as stated by Zawiyah Yahya (2003). In contrast, the trilogy has rarely been studied based on elements of the paradigm of Malayness in literature, consisting of six elements, namely the Malay language, Islam, the Malay rulers, adat/culture, ethnicity, and identity. Therefore, we aim to analyse one of the novels in the trilogy, The Enemy in the Blanket, in light of Islam as one of the elements under the paradigm of Malayness in literature as stated by Ida as our primary conceptual framework in this study. To achieve these objectives, we employ a close textual reading on the novel by analysing the Muslim Malay characters in The Enemy in the Blanket. The findings show that the Muslim Malay characters in The Enemy in the Blanket could be considered as wayward Muslims in their practices and beliefs. Therefore, we would like to reconfirm that the paradigm of Malayness in in fact, an everyday- defined social reality, as experienced by the people in the course of their everyday life as opposed to it as an authority-defined social reality, as defined by people of the dominant power structure. It is hoped that this study will contribute to the on-going discourse on Islam as the paradigm of Malayness as well as English literature on the Malay World.