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Journal articles on the topic 'Malay language'
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1
Azfar, Mohd Rusydi, Nazri Muslim, Kartini Aboo Talib Khalid, and Mashitoh Yaacob. "The Definition of Malays in Malaysian Legislations: A Historical Perspective." International Journal of Religion 5, no. 1 (February 9, 2024): 760–68. http://dx.doi.org/10.61707/2e1wtf13.
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Article 160 of the Federal Constitution of Malaysia defines a Malay as an individual who professes the religion of Islam, habitually speaks the Malay language, and conforms to Malay customs. However, this definition, central to the allocation of certain privileges to the Malays based on their special position as natives in Malaysia, is subject to ongoing debates and challenges. The issue of Malay indigeneity is frequently raised, therefore prompting this study to examine the formation of Malay ethnic identity within Malaysian legislation from the historical perspective. The findings found that the definition of Malays in Article 160 of the Federal Constitution was established based on the parameters outlined in the Federation of Malaya Agreement 1948. Prior to that, the definition of Malays was articulated according to the Malay Reserve Enactments. However, the definition of Malays in the Federal Constitution is more flexible compared to the Malay Reserve Enactments because the requirement of Malay descent is not stated as a condition for determining the characteristics of Malays. Therefore, the definition of Malays in the Federal Constitution has enabled the descendants of other ethnic groups of the Malay Archipelago and foreign ethnic groups who also adhere to the Islamic religion to be considered as Malay together with the original Malay inhabitants in the Malay Peninsula.
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Othman, Mohd Saiful, and Nor Azwahanum Nor Shaid. "ISSUES AND CHALLENGES FACED BY CHINESE TEACHERS IN TEACHING THE MALAY LANGUAGE AT SEKOLAH JENIS KEBANGSAAN CINA." International Journal of Humanities, Philosophy and Language 4, no. 16 (December 5, 2021): 01–15. http://dx.doi.org/10.35631/ijhpl.416001.
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This concept paper discusses the issues and challenges faced by Chinese teachers in teaching the Malay language at Sekolah Jenis Kebangsaan Cina (SJKC). In accordance with the functionality of the Malay language as the national language, the Malay language should not only be mastered by the Malays but for all races in Malaysia. Good command of the Malay language can foster the self-esteem of every citizen in this country. The Malay language is also a compulsory subject that should be studied by every student, including students at SJKC. Teaching the Malay Language by Chinese teachers in SJKC is not an easy job because Chinese students are not native speakers of the Malay language. It is much different from their native language, the Malay language is only used by Chinese students during lessons and they seldom use it in their daily life. Chinese students are lack interest in learning the Malay language because it seems that learning the Malay language is very difficult for them. Therefore, the Chinese students’ achievement in the Malay language is still not satisfactory. Thus, the main focus of this concept paper is to analyse the issues and challenges faced by Chinese teachers in teaching the Malay language. These challenges make it difficult for teachers in ensuring satisfactory achievement among pupils. Various methods should be taken to improve the quality of teaching the Malays language in SJKC and thus to produce Chinese students who are fluent in speaking the Malay language. Therefore, the Chinese teachers who teach the Malay language in SJKC have to bear this responsibility by taking various initiatives to enhance the achievement of Chinese students in Malay language learning. Through this concept paper, it is hoped to reveal the issue of teaching the Malay language by Chinese teachers in SJKC to various parties.
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Ricci, Ronit. "The discovery of Javanese writing in a Sri Lankan Malay manuscript." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 168, no. 4 (2012): 511–18. http://dx.doi.org/10.1163/22134379-90003555.
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Beyond the boundaries of what is typically considered the Indonesian-Malay world, a small community known today as the Sri Lanka Malays continued to employ the Malay language in writing and speech long after its ancestors left the Indonesian archipelago and Malay peninsula for their new home. Although it is reasonable to assume that the ancestors of the Malays spoke a variety of languages, at least initially, no traces of writing in another Indonesian language have ever been found. Below I present the first evidence of such writing, in Javanese, encountered in an early nineteenth century manuscript from Colombo.
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Mohamad Kassim, Aishah. "PELESTARIAN BAHASA MELAYU SEBAGAI BAHASA IBUNDA DI SINGAPURA." Jurnal Pengajian Melayu 32, no. 2 (October 26, 2021): 39–56. http://dx.doi.org/10.22452/jomas.vol32no2.3.
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The latest statistics from the Department of Statistics in Singapore (2020) shows that more Malay families speak English at home. However, this trend is common across all ethnic groups in Singapore. Over the five decades of independence and enforcement of the bilingualism policy, the Malay language, which is the National Language and language commonly spoken in Malay households, is gradually being replaced with English. Other statistics reveal that the Malay language, which is the mother tongue of the majority of the Malays, is used less frequently, even from the early years of socialisation in a Malay household and the exposure of Malay only begins at the preschool level (Maliki, 2020). There is an assumption that, as long as the government maintains the Malay language in the education system through language learning in Singaporean schools, the bilingual policy will continue to maintain the usage of vernacular language. This development is likely to create more issues towards learning and teaching the Malay language as a mother tongue. Hence, this study utilises the approach of the sociology of language to discuss the reasons and impact of the language shift in efforts to preserve the status of the Malay language among the Singapore Malays.
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Mabruroh, Mabruroh, and Rosyidatul Khoiriyah. "Islamization of Malay Language and its Role in the Development of Islam in Malaya." AJIS: Academic Journal of Islamic Studies 4, no. 1 (July 1, 2019): 13. http://dx.doi.org/10.29240/ajis.v4i1.770.
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The spread of Islam in the Indonesian archipelago not only influences social change, but also on language development. One of the languages used in the archipelago at this time is Malay language. Malay language is a global language and plays a major role in the spread of Islam. Arabic and Malay language have the same position in generating language contact. These occurrence in language contact present a balance of two languages which results in the exchange of both language. This discussion is written in descriptive method. In addition, this discussion explains the influence of Islam on the development of Malay language and the Islamization of its language which then changed the Malay peoples perspective on life in accordance with the Islamic views and provided an enormous role in the development of Islam in Malay Country.
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Omar, Asmah Haji. "The Malay Language in Mainland Southeast Asia." Journal on Asian Linguistic Anthropology 1, no. 3 (July 1, 2019): 23–29. http://dx.doi.org/10.47298/jala.v1-i3-a3.
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Today the Malay language is known to have communities of speakers outside the Malay Archipelago, such as in Australia inclusive of the Christmas Islands and the Cocos (Keeling) Islands in the Indian Ocean (Asmah, 2008), the Holy Land of Mecca and Medina (Asmah et al. 2015), England, the Netherlands, France, and Germany. The Malay language is also known to have its presence on the Asian mainland, that is Thailand, Cambodia, and Vietnam. As Malays in these three countries belong to a minority, in fact among the smallest of the minorities, questions that arise are those that pertain to: (i) their history of settlement in the localities where they are now; (ii) the position of Malay in the context of the language policy of their country; and (iii) maintenance and shift of the ancestral and adopted languages.
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Kama, Nonglaksana, and Munirah Yamirudeng. "Language Maintenanceand The Preservation of Ethnic Identity: A Case of Malay Muslims in Southern Thailand." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 297–308. http://dx.doi.org/10.31436/jia.v8i0.262.
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Language is known to have an effect on ethnic identity.For cultural groups who hold knowledge of ethnic language as a core value, language shift can lead to a loss of ethnic identity, cultural fragmentation and “non-authentic” expressions of ethnicity Thelanguage has played and is still playing a symbolic role in the evolution and maintenance of ethnic identity within the Malay Muslim community in southern Thailand. Itis significant to know how the Malay language was used as a symbol to create and sustain the Malay identity on the ways in which Malay Muslims today understand ethnic identity, and how ethnic language fits into their own ethnic self-identifications.This paper attempts to answer the question why Malay language constitutes a vital element in the maintenance of Malay ethnic identity among the Malays of southern Thailand.Two facts have been identified regarding the language and ethnicity link among Malay Muslims. First, Malay language is seen as a relevant ethno-cultural marker and its usage is limited within family, relatives and close friends. Second, Malay language is preserved along with Thai language, making many Malay Muslims bilingual, which is quite typical in the southern border provinces of Thailand.
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Afifah binti Abas, Nur, Mohd Nizam bin Sahad, and Alia Sa’ad Eldin Abusahyon. "Distorted and Limiting Semantically Divergent Translated Meaning of Arabic Loanwords in the Malay Language as Educational Instrument." Arab World English Journal For Translation and Literary Studies 5, no. 4 (October 15, 2021): 109–39. http://dx.doi.org/10.24093/awejtls/vol5no4.9.
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Historically, the language contact contributed by Muslim preachers among the Arab traders of diverse origins that some of them opted to migrate and intermarry with the local Malays, thus, intermingled with the locals that had influenced the Malay/Malaysian language to borrow more Arabic words. Some semantic properties of the loanwords are adopted, but some are adapted. This study concerns with the divergent meaning of some adapted ones. 18 Malay-Arabic homophonous loanwords were purposely sampled – (the limited sample is due to the journal words limit). It is observed that despite of their similar utterance and spelling/transliteration but they have partially or fully dissimilar meanings when being compared between the two languages. Generally, it may confuse users of both languages, specifically the Arabian students who are compulsory to pass the Malay language in order to pass their study in Malaysia as well as Malay students who are studying in Arabian countries. Moreover, it may affect their meaning in the Malay translation for the Holy Qur’an/Prophetic Tradition (Hadith). So, it is essential to engage academics of the Islamic studies, and the Malay-Arabic linguists alike with the crucial issue stemmed from the bilingual mastery level that involved both languages departing from the rising movement of re-examining and re-envision criticality in language studies. Henceforth, the Malaysian Muslim society could dynamically develop further ahead after more than 10 centuries exposed to the Arabic language rather than being stagnant in minimalism evermore.
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Putri, Shintia Dwi. "Language Comparison Between Swahili and Malay Languages with Semantic and Pragmatic Problems." REiLA : Journal of Research and Innovation in Language 2, no. 1 (April 27, 2020): 31–36. http://dx.doi.org/10.31849/reila.v2i1.3961.
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The purpose of this study is to explore the similarities and differences of Malay and Kiswahili, which is better known as Swahili. This study intends to investigate the patterns of response from Malays and Kiswahili. In discussing the idea of linguistic meaning by comparing the Swahili language with Malay, this study focuses on different meanings, assuming that there will be differences regarding the discussion of meaning types that can enhance understanding and appreciation of linguistic meaning. The discussion takes a general conceptual orientation of approach that considers language to be an analysis where the analytical unit is speech acts. From a broader perspective, this article distinguishes the conceptual and associative meaning of the use of Malay and Swahili languages then begins dealing with the individual types. There are five types of meanings discussed, namely conceptual, connotative, social, affective and collocative. The results show that there are many differences between Malay and Swahili languages. The connotation is meaning that is still difficult to understand, and it is what requires the continuation of learning semantics and pragmatics because every language has a different meaning following the culture.
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Jehwae, Phaosan. "THE ROLE OF MALAY LANGUAGE AND LITERATURE AS A MEDIA FOR PEACE IN PATANI THAILAND AND THE ARCHIPELAGO." Journal of Malay Islamic Studies 2, no. 1 (November 20, 2018): 75–86. http://dx.doi.org/10.19109/jmis.v2i1.2549.
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The existence of Malay language and literature has a very strategic meaning in the region of Southeast Asia, not only in the aspect of communication and interaction among the Malays, but also the relations between Malays and non-Malays, between minorities and the majority. This paper attempts to explain that in fact the Malay language has become a means of communication and interaction that is able to foster peace in various countries in the Nusantara or Southeast Asia region. While in Southern Thailand, the Patani community is not easy to live peacefully because Malay is less understood by government officials working in Southern Thailand. It also explains that one of the keys to fostering peace in the region is to make Malay language grow naturally, it is not complicated to use it and is also used by some government apparatus working in the provinces with the majority of Malays.
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Soedewo, Ery. "Kemelayuan dan Batas-Batasnya Pada Masa Hindu-Buddha." Berkala Arkeologi Sangkhakala 10, no. 20 (January 11, 2018): 19–36. http://dx.doi.org/10.24832/bas.v10i20.255.
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AbstractBased on Chinese sources, at the first time Malay entity due to political entity. Spread of Ancient Malay language speaker to another place didn’t result lost identity on each participants. It’s also proved the ability of Malays in sea voyage, which is now to be one of their identity, besides Malay language itself.
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Na Songkhla, Angsana, and Ilangko Subramaniam. "Consonant Changes in Words Borrowed From Sanskrit to Thai and Patani Malay." International Journal of Linguistics 13, no. 5 (October 8, 2021): 92. http://dx.doi.org/10.5296/ijl.v13i5.18957.
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Southeast Asia was under Indian influence for more than a thousand years so that the traces of Indian civilization can be determined from a lot of evidence. The entry of Indian civilization in this region has shown that Sanskrit has merged with Thai, the national language of Thailand, and Patani Malay, the mother tongue language of Thai Malays who live in the deep south of Thailand. Borrowing is a process of language contact and language change that can happen in all languages and is not limited to borrow in the same language family or the same type of language. All of them belong to different family trees. Sanskrit is a member of the Indo-European language family, whereas the Thai language is accepted to Tai-Kadai and Patani Malay belongs to the Austronesian language family. This study aims to study consonant changes of shared Sanskrit loanwords in Thai and Patani Malay. This research employed qualitative methodology. Data were collected from documentaries. The findings showed that changes in consonant phonemes occurred in both languages according to phonological adaptations such as deletion, insertion, voicing, devoicing, and substitution.
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Mohd Amin, Noraziah, and Noor Azam Abdul Rahman. "The Attitude of Non-Malays towards Malay and English Language and their Perception on Language of Choice (Malay or English) for Multi-racial Communication in Malaysia: A Study on Non-Malay Tertiary Students (UNITEN)." International Journal of Engineering & Technology 7, no. 4.38 (December 3, 2018): 996. http://dx.doi.org/10.14419/ijet.v7i4.38.27625.
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The Sultan of Perak, Sultan Nazrin Muizzuddin Shah in his speech at “Majlis Anugerah Kecemerlangan Sekolah Menengah Jenis Kebangsaan Sam Tet 2017” mentioned that it is indeed awkward and ironic, if a person who is a citizen of Malaysia, with all the interests and privileges of a citizen, cannot understand, cannot speak, cannot write and cannot read in the national language of his country (Amarudin, 2017). Nevertheless, in 2006, there was 29.8% of the students of SJKCs and 47.7% of the students of SJKTs who failed to achieve the minimum level of mastery of Bahasa Malaysia (Penulisan) or Malay Language (Writing) paper in “Ujian Penilaian Sekolah Rendah” (UPSR) (Tan, 2010). Obviously, it is vital to collect some insights from non-Malays in Malaysia particularly the youth regarding their perceptions towards Malay language and English as the second widely used language in this country. Therefore, the present study was conducted with two objectives namely: 1) To investigate the attitude of non-Malay UNITEN students towards Malay and English language, and 2) To examine the perception of non-Malay UNITEN students towards using Malay and English language with Malay people. The findings showed that most of the respondents, 55 (M= 2.37, SD= 1.079) surprisingly assigned “agreed” to item 2 (“I like using Malay language as a second language”) despite admitting they did not possess good Malay language skills for their responses to item 1. This shows that the respondents seem to have mixed feelings regarding the issues of using Malay language in relation to certain aspects and this is also true for English.
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Novika Stri Wrihatni and Hermina Sutami. "Low Malay Language as A Stimulant for Bahasa Indonesia Development." International Journal of Culture and Art Studies 2, no. 1 (April 30, 2019): 38–53. http://dx.doi.org/10.32734/ijcas.v2i1.938.
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Bahasa Indonesia, which is the national and official language in Indonesia, is the result of the development of the High Malay Language (High Malay) in Riau. As the language used in the literature published by Balai Pustaka, the High Malay is respected as a language that is higher; than other languages used by the people of the Archipelago in the period before Indonesian independence in 1945. One of the lower languages is Low Malay Language (Low Malay). Some literary works written in this language were printed by printing presses belonging to individuals consisting of indigenous and Chinese groups. The Low Malay style was used in writing romance to make the stories feel more alive. This language of conversation should be counted as one type of language that contributes to the Indonesian language. The range of its uses is vast. However, with the development of politics in Indonesia, the Low Malay is once again marginalized. The language now only lives in conversation, yet it remains alive and developed along with the development of the times and the many influences of foreign languages on Indonesian language.
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Fernando, Rico, and Risa Rumentha Simanjuntak. "Digital Language Use in Bangka as Contribution to Digital Culture and Heritage." E3S Web of Conferences 388 (2023): 04014. http://dx.doi.org/10.1051/e3sconf/202338804014.
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This research aims to find out how the bilingual speakers of Khek and Malay in Bangka communicate using the messaging app, find out regarding what shifts that could be identified in the use of the languages, and find out what the attitudes of the Bangkanese people are towards Khek and Malay. The method is approaching a descriptive qualitative design which involves some screenshots of WhatsApp chat to analyze as well as a questionnaire for the participants to answer. The results show that they indeed use the certain codes while performing a digital communication such as language shift, code switching, code mixing, and unique words. Moreover, they have a positive attitudes toward both Khek and Malay for some reasons. The most important part is that through the digital communication have they spread the cultures from both Chinese-Indonesian and Malays by using Khek and Malay as well as the fact that the languages used during the process of digital communication have exposed their heritage and identity. This research needs to be further investigated about the language preservation due to the fact that some people cannot speak one of those particular languages actively. With further investigation will reveal the current condition of those languages.
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Velu, Uma Rani A. Rethina, Puspalata C. Suppiah, and Nalini Arumugam. "Speech Acts of Concern: Choice of Utterances by Mahathir Mohamad." International Journal of Social Science Research 10, no. 2 (April 28, 2022): 1. http://dx.doi.org/10.5296/ijssr.v10i2.19809.
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This study explores the language use of a former prime minister of Malaysia from a discourse perspective on the notion of concern. Tun Dr. Mahathir’s (TDM) speech during the second annual general meeting of Parti Pribumi Bersatu Malaysia (PPBM) and his interview with the New Straits Times (NST) are selected data for analysis. In both texts, his language mediates concern towards Malays on socio-economic progress. Analysis of Mahathir’s speech and interview using a lexico-grammatical approach toward Malay reveals how the former prime minister uses language to mediate with various stages of concern in a multi-ethnic country. Findings show the discourse on concern through patterns of his language choice reflects mono-ethnic concern towards the Malay economic and financial status apart from his inclusion and role as a political leader of a newfound Malay party. Interestingly, Mahathir’s continuous struggle for the Malays is acclaimed through his utterances as the ideal leader for Malay progress in the past, present, and future without fear or favour.
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Baharin, Nur Fathiha Asyikin, Rohani Mohd Yusof, and Noor Hasnoor Mohamad Nor. "PERUBAHAN FONOLOGI DALAM BAHASA DUANO DAN BAHASA MELAYU." Jurnal Pengajian Melayu 32, no. 2 (October 26, 2021): 113–34. http://dx.doi.org/10.22452/jomas.vol32no2.7.
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The Orang Asli, who are considered minorities in Malaysia, is divided into three groups – the Negrito, Senoi and Proto-Malays. Each group has its language used during oral communication. The Duano language is one of the indigenous languages under the Proto-Malay group. The language is classified under the Austronesian family of languages, similar to the Malay language. The Duano language is the language of the indigenous people who dwell in the state of Johor. Based on the scale presented by EGIDS in “Ethnologue” (2021), the Duano language is at risk of becoming moribund. Researchers also found that deep comparative studies of the phonological systems to be limited. Hence, this paper aims to examine the process of phonological changes in the Duano language by comparing it with the Standard Malay Language (BMS). This study utilises the upstream fieldwork approach, supported by conducting interviews, observations, recordings and note-taking. The structural theory was applied during analysis, whereby the Duano and BMS cognates were transcribed phonemically and classified under specific sub-systems. They were then analysed using a qualitative comparative perspective to examine the phonological differences that had occurred. Results showed that the Duano language had undergone phonological changes, such as phoneme alignment, glottalisation, monophthongisation and delineation. In conclusion, the phonological changes indicated an independent evolutionary process for both languages in a particular environment, eventually forming a distinct phonological innovation.
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Abdalla, Adil Elshiekh. "AL-MUSYKILÂT AL-TSAQÂFIYAH ALLATÎ TUJÂBAHU MUTA’ALLIMI AL-LUGHAH AL-‘ARABIYAH BI WASHFIHÂ LUGHAH TSÂNIYAH FÎ BILÂD AL-MALÂYÛ." Arabi : Journal of Arabic Studies 3, no. 2 (December 31, 2018): 196. http://dx.doi.org/10.24865/ajas.v3i2.98.
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The Arabic language that Malay learns as a second language belongs to a language group other than that of the Malay language, which is the mother tongue of the Arabic language learners in the Malay archipelago. It is well known that the Linguistic Library was filled with many studies comparing the two languages at the linguistic level, and no study compares them to the cultural level. Therefore, this pioneering study was concerned with a comparison between the two cultural languages. The study adopted a descriptive analytical approach; comparing the Malay and Arabic cultures and describing the differences between them in this field. The method of interviewing Malay students who represented the archipelago region and Arab Arabic teachers was also used to identify the most important problems arising from the different cultures that confront the two parties in Arabic teaching. The findings show that the Malay culture was greatly influenced by the Arab-Islamic culture. But there are differences between cultural manifestation in Arabic and Malay languages that, in turn, give some problems in Arabic teaching and learning in the Malay Archipelago.
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Sholeha, Monita, and Hendrokumoro Hendrokumoro. "Kekerabatan Bahasa Kerinci, Melayu Jambi, dan Minangkabau." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 5, no. 2 (May 1, 2022): 399–420. http://dx.doi.org/10.30872/diglosia.v5i2.404.
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This research investigates the genetic relationship between Kerinci, Jambi Malay, and Minangkabau languages by looking at the proportion of genetic relationship, separation time, and sound changes in those three languages. The theory used in this research is Keraf's (1996) theory and Crowley & Bowern's (2010) theory. Listening and speaking methods with recording and note-taking techniques were used to provide the data. The data were analysed using grouping methods with lexicostatistics and glottochronology techniques. The results of the analysis are presented using formal and informal methods. This study shows that the three languages are related and come from the same protolanguage. Kerinci and Jambi Malay language are related by 85.5%, Kerinci and Minangkabau language are related by 81%, and Jambi Malay and Minangkabau language are related by 77.5%. Kerinci and Jambi Malay were a single language in 1583—1715 AD, Kerinci and Minangkabau were a single language in 1445—1599 AD, and Jambi and Minangkabau Malay were a single language in 1330—1506 AD. Based on qualitative evidence in the form of sound changes, it can be concluded that Kerinci-Jambi Malay and Kerinci-Minangkabau are at the language level, while Jambi-Minangkabau Malay is at the family level.
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Khaira, Cut Nuswatul, and Tasnim Lubis. "Language Kinship between Acehnese and Tamiang Malay Language." Tradition and Modernity of Humanity 4, no. 2 (May 27, 2024): 66–71. http://dx.doi.org/10.32734/tmh.v4i2.17109.
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This study aimed to determine the percentage of kinship that exists between Acehnese and Tamiang Malay language and to find out the separation period of the two languages. This research was conducted using the quantitative method in which the data in this research is statistical. The techniques used in analyzing the data were lexicostatistical techniques. It was used to calculate the percentage of kinship between the two languages and also glotochronological techniques to calculate the separation time between Acehnese and Tamiang Malay language. The results of the study found that the percentage of kinship between Acehnese and Tamiang Malay is quite high, which is as much as 39%. From the results of calculations using glotochronology techniques that have been carried out, it is found that the separation period between Acehnese and Tamiang Malay language is as far as 1,616 years.
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Abdul Rahman, Noor Azam, and Noraziah Mohd Amin. "PETAH as Malay Language Learning Tools to Improve Communication Skills." International Journal of Modern Languages And Applied Linguistics 2, no. 2 (June 1, 2018): 62. http://dx.doi.org/10.24191/ijmal.v2i1.7363.
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This study was conducted to evaluate the effectiveness of the use of the Malay language learning tool called PETAH to improve its communication skills. Learning aids are among the important elements to improve one's language skills, especially for second or foreign speakers. Past studies conducted by researchers like Fa'izah et.al (2010), Khuzaiton (2012) and others have proven that there are issues of communication among speakers of languages other than English in the non-Malays in Malaysia. Based on these issues, the main objective of this study is to analyze the effectiveness of the use of PETAH learning aids on improving the communication skills of students who use it. This study uses a quantitative research method that uses a questionnaire containing 25 items aimed at the effectiveness of the use of PETAH learning aids. This questionnaire instrument was used to get feedback from respondents after they used PETAH learning aids. Data from the questionnaires were analyzed using SPSS version 21. The results showed that the majority of respondents (mean values ranging from 3.35 to 4.71) agree that PETAH learning tools have improved their effectiveness in communication Malay language, especially if used continuously. In conclusion, a learning tool PETAH has a good impact on the improvement of communication skills of Malay language among non-Malays speakers in Malaysia.
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Jamain, Norfaizal, Akhmad Mansur, and Rohaidah Haron. "Penguasaan bahasa melayu pelajar asing di universiti malaya: analisis faktor jantina dan tahap pengajian." Jurnal Pengajian Melayu 34, no. 2 (October 25, 2023): 47–64. http://dx.doi.org/10.22452/jomas.vol34no2.4.
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ABSTRAK Kajian penguasaan bahasa Melayu terhadap faktor jantina dan tahap pengajian pelajar asing di universiti masih kurang kerana banyak kajian yang dilakukan lebih tertumpu kepada pelajar tempatan. Selain itu, tumpuan kajian lebih kepada penelitian faktor luaran berbanding faktor dalaman pelajar. Oleh itu, kajian ini bertujuan untuk menganalisis penguasaan bahasa Melayu pelajar asing berdasarkan faktor jantina dan tahap pengajian pelajar asing Ijazah Tinggi di Universiti Malaya. Bagi menghuraikan objektif yang telah ditetapkan, instrument ujian penilaian digunakan bagi meneliti skor ujian pencapaian bahasa Melayu. Data yang diperoleh dianalisis dengan memperincikan nilai purata di samping menganalisis perbandingan antara dua faktor perbezaan pelajar. Selepas itu, data akan meneliti korelasi dan kesan pengaruh faktor pemboleh ubah. Hasil kajian mendapati, tidak terdapat perbezaan penguasaan bahasa Melayu antara pelajar lelaki dengan pelajar Perempuan kerana memperoleh nilai signifikan p = 0.845, manakala tahap pengajian pula, nilai signifikan yang diperoleh ialah p = 0.287. Bagi kesan pengaruh terhadap penguasaan bahasa Melayu, kedua-dua faktor tersebut hanya menyumbang 0.80% dan 0.10% sahaja. Kajian dapat menjelaskan bahawa faktor jantina dan tahap pengajian pelajar tidak memberikan kesan yang ketara terhadap penguasaan bahasa Melayu pelajar asing di Universiti Malaya. Kajian ini diharap dapat menyumbang kepada penguasaan Bahasa Melayu dalam kalangan pelajar asing, khususnya di Universiti Malaya. Oleh itu, pelajar yang mempunyai latar belakang peribadi yang berbeza boleh mempelajari bahasa Melayu tanpa sebarang halangan walaupun mempunyai perbezaan faktor peribadi. Cadangan kajian lanjutan adalah dengan meneliti faktor peribadi seperti masa pembelajaran di luar kelas dan motivasi yang boleh mempengaruhi penguasaan bahasa Melayu. Kata kunci: Penguasaan; jantina; tahap pengajian; pelajar asing; Bahasa kedua ABSTRACT Malay language proficiency studies on gender and level of study of foreign students at the university are still lacking as many studies are done more focused on local students. In addition, the focus of the study was more on researching external factors than on students' internal factors. Therefore, this study aims to analyze the Malay language proficiency of foreign students based on gender factors and the level of study of foreign students of higher degree at the Universiti Malaya. To describe the objectives set, assessment test instruments are used to examine the scores of the Malay language achievement test. The data obtained were analyzed by detailing the average value while analyzing the comparison between the two factors of student difference. After that, the data will examine the correlation and effect of the influence of variable factors. As a result, there was no difference in Malay language proficiency between male and female students due to the significant value of p = 0.845, while the level of study, the significant value obtained was p = 0.287. As for the impact of the influence on Malay language proficiency, both factors contributed only 0.80% and 0.10%. Studies can explain that the gender and level of study factors of students do not have a significant impact on the Malay language proficiency of foreign students at the University of Malaya. It is hoped that this study will contribute to the proficiency of the Malay language among foreign students, especially those studying at the Universiti Malaya. Therefore, students with different personal backgrounds can learn the Malay language without any obstacles despite the differences in personal factors. The recommendation of further study is to examine personal factors such as learning time outside the classroom and motivas that can influence Malay language proficiency. Keywords: mastery; gender; level of study; foreign learner; second language
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Soon, Chiow Thai, and Chek Kim Loi. "THE IMPLEMENTATION OF MALAY LANGUAGE EDUCATION POLICY AND THE LINGUISTIC LANDSCAPE IN MALAYSIA." International Journal of Humanities, Philosophy and Language 2, no. 8 (December 30, 2019): 266–77. http://dx.doi.org/10.35631/ijhpl.280020.
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This ethnographic research uses the applied linguistic landscape of Ben-Rafael (2009) to examine the choices of language practice (Spolsky, 2009) reflected through 459 Romanised names of the company on an island in Malaysia named Labuan. One of the outcomes of this study shows Malaysians are basically bilingual and about half of the names of the company are bilingual. However, the use of Malay language in naming the companies on the island is low though the Malay language is the national language of the country and the Malaysian government has implemented the Malay language education policy since independence in 1957. There are only 13% of company names presented in pure Malay language comparing to those in pure English (45%) and in code-mixing of Malay language and English or other languages (42%). Besides a low percentage of using the Malay language in the company names, incorrect uses of the language were identified. The study suggests the Malaysian government specifically the local government considers the company name written in both Malay language and English instead of merely in the Malay language when it comes to approving the application of new company licenses.
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Bibi binte Abdullah, Roksana. "Gender Bias in Malay Language." International Journal of Social Science and Humanity 6, no. 6 (June 2016): 456–61. http://dx.doi.org/10.7763/ijssh.2016.v6.690.
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Munirah, Y. "Preserving Ethnic Identity through Native Language and Religion: A Case Study of the Malay-Muslims in Southern Thailand." global journal al thaqafah 8, no. 1 (July 31, 2018): 57–71. http://dx.doi.org/10.7187/gjat072018-5.
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The Malay language as an ethnic minority language for the Malay-Muslims in southern Thailand appears to have a religious meaning besides its cultural and ethnic significance indications. In a context of language contact like the one in Thailand, minority languages of ethnic groups are prone to change, attrition, and loss. The studies reviewed provide rich data illustrating an interdependent relationship between language and identity. The maintenance of an ethnic minority language plays a vital role in the maintenance of ethnicity, cultural identification, and religious conventions for many communities and vice versa. Therefore, this paper is an attempt to discuss how Malay as a native language and Islam as a religion are two main factors to preserve and sustain the Malay ethnic identity among the Malay Muslims of southern Thailand. It is important to examine the experiences, thoughts, and feelings of Malay Muslims about their native language and to observe whether Malay and Thai have different functions and context status from each other in their lives.
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Fathira, Vina. "Isoglosses Boundary in a Language Mapping of Malay-Riau Language." J-SHMIC : Journal of English for Academic 5, no. 1 (February 27, 2018): 143–52. http://dx.doi.org/10.25299/jshmic.2018.vol5(1).1159.
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Dialectology is a part of sociolinguistics that is known as regional dialect topic. To ease the readers to understand the regional dialect especially in language mapping for certain region, the researcher used isoglosses boundary. Isoglosses boundary is the line that separate between region of having different etyma. The aim of this research is to elaborate the language mapping in dialectolgy by isoglosses boundary. Method of the research used qualitative method explained descriptively. In this research, the researcher conducted a dialectology research in Rokan Hulu Regency by 21 observation spots. In collecting data, there were 200 Swadesh words had been recorded, had been transcribed in phonetic transcription, and had been drawn in language mapping. The result showed that language mapping in Malay-Riau language was easy to analyze the differencess of language used by using isoglosses boundary. The languge mapping founds a language with some dialects used, Malay-Riau language with Bengkalis Minang dialect, with Mandailing dialect since the position of Rokan Hulu Regency lies among 3 regions having different in languages. They are West Sumatra Province with Minangese language, North Sumatra Province with Bataknese/Mandailing language, and Bengkalis Regency with Malay Riau Island language. The most dominant was Malay-Riau language, Malay-Riau language with Mandailing dialect. It means that, there is only one language used in Rokan Hulu Regency. It is called Malay-Riau language with Mandailing Dialect.
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Collins, James T. "Contesting Straits-Malayness: The Fact of Borneo." Journal of Southeast Asian Studies 32, no. 3 (October 2001): 385–95. http://dx.doi.org/10.1017/s0022463401000212.
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Through a discussion of language use in Kalimantan Barat (Western Borneo) a better understanding of cultural and sociolinguistic phenomena that are relevant to any discussion of Malay identity can be achieved. In this complex setting, the colonial nomenclature of Malay and Dayak, though widely adopted by the people of Kalimantan, does not adequately represent the intricacy and the fluidity of social relationships and identities. Colonial knowledge matches neither the results of linguistic research nor what the Malays and Dayaks know about themselves, their languages and their identities.
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Barnard, Timothy P. "Film Melayu: Nationalism, modernity and film in a pre-World War Two Malay magazine." Journal of Southeast Asian Studies 41, no. 1 (December 21, 2009): 47–70. http://dx.doi.org/10.1017/s0022463409990257.
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Prior to World War Two many of the Malay-language films released in Singapore and Malaya were made in Java and the Philippines. Beginning in 1940 the Shaw Brothers began producing Malay films in Singapore for distribution to their theatre network throughout Malaya. The first Malay film magazine, Film Melayu, which began publishing in May 1941, documented the production and release of a number of these pre-war films in Singapore, providing one of the few avenues for a better understanding of the origins of Malay cinema. More importantly, this periodical was firmly ensconced within the Malay publishing community and thus reflects debates over issues ranging from the proper script to use in publishing to technology and its relationship to the nation (or community, bangsa).
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Albury, Nathan John. "Multilingualism and Mobility as Collateral Results of Hegemonic Language Policy." Applied Linguistics 41, no. 2 (December 7, 2018): 234–59. http://dx.doi.org/10.1093/applin/amy054.
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AbstractThis article shows, with Malaysia as a case study, that an ethnonationalist language policy need not have disempowering consequences for minorities. Malaysia politicizes ethnic difference between Malaysians of Malay, Chinese, and Indian descent. Ethnic Malays enjoy economic concessions unavailable to others, law defines Malaysia as Islamic and speaking Bahasa, and Malay ethnonationalism constructs Chinese– and Indian–Malaysians as perpetual visitors. Nonetheless, Bahasa has only added to the multilingual repertoires of non-Malays, rather than replaced it. This article analyses survey data about the multilingual practices of Malaysian youth and their folk linguistic talk about what guides their multilingualism. By drawing on critical language policy, it appears that policy may be so ethnonationalist that it has caused disassociation, especially amongst Indian–Malaysians, and sustained multilingualism. The Chinese–Malaysian experience, however, is better explained by a posthumanist perspective whereby language choices appear guided by material and immaterial resources within the Chinese–Malaysian community, rather than by matters of power or politics. In any case, the relative greater multilingualism of Chinese– and Indian–Malaysians was perceived as empowering non-Malay mobility despite ethnonationalist policy.
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Machu, Muniroh. "PERBANDINGAN KELAS KATA BAHASA INDONESIA DENGAN BAHASA MELAYU THAILAND SELATAN." EDU-KATA 7, no. 1 (February 28, 2021): 39–48. http://dx.doi.org/10.52166/kata.v6i1.1768.
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Comparison of Indonesian word classes with Southern Thai Malay language is a problem, namely how to compare Indonesian word classes with Southern Thai and Malay languages so that there will be no errors in the use of said classes. The purpose of this study is to describe the similarities, differences and comparisons of Indonesian word classes with Southern Thai Malay. The type of research used in this study is a qualitative descriptive study. The results of the study are a comparison of Indonesian word classes with Southern Thai Malay language can be expressed in the same class of words, namely three word classes: Indonesian verbs with verbs Southern Thai Malay, Indonesian adjectives with the adjectives of South Thai Malay language and Indonesian verbs with language Southern Thai Malay. The difference between Indonesian words and Southern Thai Malay can be distinguished as noun, Pronomina and Numeralia words, adverb words can be found in Indonesian only, while South Thai Malay words can be classed as names.
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., Nurmayana, Amrin Saragih, and Sri Minda Murni. "VARIATION OF RIAU MALAY LANGUAGE IN ROKAN HILIR REGENCY." LINGUISTIK TERAPAN 18, no. 2 (September 6, 2021): 128. http://dx.doi.org/10.24114/lt.v18i2.27897.
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ABSTRACTLanguage variation is the study of those features of language that differ systematically as compare different groups of speaker or the same speaker in different situation. As a multicultural country, Indonesia has so much variety of language. In addition to the official language, Indonesian people also have regional languages in each region. Rokan Hilir is one of them. Rokan Hilir, where the majority of the population is Malay, has a special regional language, namely the Malay language. This descriptive qualitative study identifies the variation of Riau Malay language in Rokan Hilir Regency review by analyze realizations of variation Riau Malay language in Rokan Hilir Regency. To understand the Realization of variation Riau Malay language in Rokan Hilir observation and interview were used in this study. The result indicates that realization of language variation were found there, phonology that is found as the most kinds of realization of language variation for about 21 times appearing or (53.8 %). Followed by Lexical 16 times or 41.1%, then grammar only found 2 times or 5.1% Keywords: Language Variation, Riau Malay Language, Rokan Hilir
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Yusup, Jainul. "PENGARUH BAHASA BANGSA EROPA DI TERNATE." Humano: Jurnal Penelitian 10, no. 1 (December 3, 2019): 391. http://dx.doi.org/10.33387/hjp.v10i1.1354.
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Ternate Malay Language (BMT) in the past become a second language for speakers of ethnic languages (local languages). While the first language is the language of each region. But when viewed developments today, more and more ethnic in North Maluku which uses Ternate Malay as a first language, including ethnic Ternate.Keywords: Language Influence, European Nations, Ternate, North Maluku.
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Yusup, Jainul. "PENGARUH BAHASA BANGSA EROPA DI TERNATE." Humano: Jurnal Penelitian 10, no. 1 (December 3, 2019): 391–96. http://dx.doi.org/10.33387/humano.v10i1.1354.
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Ternate Malay Language (BMT) in the past become a second language for speakers of ethnic languages (local languages). While the first language is the language of each region. But when viewed developments today, more and more ethnic in North Maluku which uses Ternate Malay as a first language, including ethnic Ternate.Keywords: Language Influence, European Nations, Ternate, North Maluku.
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Ting, Su-Hie, and Mahanita Mahadhir. "Towards homogeneity in homes languages." Australian Review of Applied Linguistics 32, no. 2 (January 1, 2009): 11.1–11.22. http://dx.doi.org/10.2104/aral0911.
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This preliminary study examines the languages used by parents with their children in Malay, Chinese Foochow and Indian Tamil families to find out how the similarity or dissimilarity in parents’ ethnic language influenced the choice of language transmitted to children and how far standard languages have permeated the family domain in Kuching City in the Malaysian state of Sarawak. Standard languages refer to the three main written languages taught in the school system, namely, English, Bahasa Malaysia (Malay language) and Chinese Mandarin. Interviews were conducted with 17 families (6 Malay, 6 Chinese Foochow, 5 Indian Tamil). The results showed that the ethnic language is mostly still retained in the Malay and Indian Tamil families but has been pushed out by English and Mandarin Chinese in Chinese Foochow families. English has emerged in parental communication with children to different extents across ethnic group. Bahasa Malaysia, on the other hand, is spoken in Malay families with parents from West Malaysia. Factors found to be influencing the parental decision on language to use with their children include similarity/dissimilarity of the couple’s ethnic languages, their educational background, family and social linguistic environment, instrumental value of languages and ethnic identity.
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Ting, Su-Hie, and ZZZ dummy contact - do not alter. "Towards homogeneity in homes languages." Australian Review of Applied Linguistics 32, no. 2 (2009): 11.1–11.22. http://dx.doi.org/10.1075/aral.32.2.02tin.
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This preliminary study examines the languages used by parents with their children in Malay, Chinese Foochow and Indian Tamil families to find out how the similarity or dissimilarity in parents’ ethnic language influenced the choice of language transmitted to children and how far standard languages have permeated the family domain in Kuching City in the Malaysian state of Sarawak. Standard languages refer to the three main written languages taught in the school system, namely, English, Bahasa Malaysia (Malay language) and Chinese Mandarin. Interviews were conducted with 17 families (6 Malay, 6 Chinese Foochow, 5 Indian Tamil). The results showed that the ethnic language is mostly still retained in the Malay and Indian Tamil families but has been pushed out by English and Mandarin Chinese in Chinese Foochow families. English has emerged in parental communication with children to different extents across ethnic group. Bahasa Malaysia, on the other hand, is spoken in Malay families with parents from West Malaysia. Factors found to be influencing the parental decision on language to use with their children include similarity/dissimilarity of the couple’s ethnic languages, their educational background, family and social linguistic environment, instrumental value of languages and ethnic identity.
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Vathi Muniandy, Punitha, Abdul Jalil B.Othman, and Sharir Jamaluddin. "THE INFLUENCE OF SELF-DRIVE ON THE DEVELOPMENT OF MALAY LANGUAGE PROGRAMME: NON-NATIVE ADULTS’ PERSPECTIVE." Humanities & Social Sciences Reviews 6, no. 2 (October 18, 2018): 74–83. http://dx.doi.org/10.18510/hssr.2018.629.
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Purpose: The purpose of the study is to analyse non-native adults’ self-drive and ways that has influenced towards the development of Malay language programme in which the programme caters to their needs, expectations and self-drive in University of Malaya for Continuing Education.
Methodology: This study aims to analyse non-native adults’ self-drive in an informal adult education at a higher learning institution in Malaysia using an action research method comprising 58 non-native adult learners which was implemented from January 2014 to December 2017. The evidence gathered through feedback, observation and continuous assessment.
Findings: The outcome of this study reveals that strong self-drive among non-native adult learners encouraged and increased the effort towards the introduction of a Malay language programme that suits their needs and expectations.
Research Limitations/Implications: It was reported that the development of new Malay programme would have been more successful and benefits more language instructors and academicians. Their involvement would provide more support and critical views in the research in order to validate the formulation of the Malay programme.
Social Implications: The improvement in teaching and learning process undertaken has also accelerated adult learners’ attainment and competency in Malay language. As a result of non-native adult leaners’ excellent attainment has reinforced the Malay language educator to attract and increase the enrolment for continuing education at higher learning institutions that offer Malay programme as lifelong learning programme.
Originality/Value: The study on self-drive among non-native adults and how it has influenced towards the development of a Malay programme that caters to their needs, interests and expectations is still new, and it is a first-hand study of its kind. The results will be useful for those who are involved in adult teaching and in steering Malay as Modern Foreign Language programme at higher education.
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شحادة علي, عاصم. "دور اللغة الملايوية الوطنية في التعددية اللسانية بماليزيا وأبعادها الإسلامية (The role of the national Malay language in Malaysia's linguistic pluralism and its Islamic Dimensions)." Journal of Islam in Asia (E-ISSN 2289-8077) 19, no. 1 (June 30, 2022): 109–39. http://dx.doi.org/10.31436/jia.v19i1.1102.
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تعد اللغة الوسيلة المؤثرة في تشكيل السلوكيات الفردية والجماعية للطوائف المتعددة في مجتمع ما، ولذلك نجد أن اللغة الوطنية بماليزيا تؤدي دورا حيويا في عملية الاتصال بين هذه الطوائف المتنوعة كطائفة الملايو (وهم أهل البلد الأصليين)، وطائفة الصينيين، وطائفة الهنود (التاميل)، وكذلك تؤدي اللغة الوطنية دورا مهما في الوحدة الوطنية بين الطوائف من أجل تحقيق شعار (ماليزيا واحدة) الذي تبنته الحكومة الماليزية في كل المجالات ومنها اللغة، وتستخدم هذه اللغة في المعاملات الرسمية في المؤسسات الحكومية، والشركات المحلية والوزارات المختلفة، والتواصل بين أفراد المجنمع الماليزي المتعدد الطوائف. في ضوء هذا سوف تقوم الدراسة بتتبع أوضاع اللغة الملايوية قبل الاستعمار البريطاني وبعد استقلال ماليزيا عام 1957م، والبحث عن اللغات المتداولة في المجتمع الماليزي كالصينية والتاميلية وغيرها كاللغة العربية عبر برنامج (جي قاف) وتطبيقه في المدارس الحكومية لتحقيق الوحدة بين الملايو أنفسهم، وبيان استخدام اللغة الملايوية في المدارس الحكومية الوطنية وفي المؤسسات التعليمية، والصعوبات التي واجهت اللغة الملايوية بوصفها لغة رسمية في المعاملات، وتحمل اللغة الملايوية الأبعاد الإسلامية، وتتبع عمليات تحسين أوضاع اللغة الملايوية بين الماليزيين على اختلاف طوائفهم، والإجراءات التي اتخذت لجعل الملايوية لغة وطنية جامعة سياسيا واجتماعيا في مجتمع التعددية اللسانية كماليزيا. .الكلمات المفتاحية: اللغة الماليزية، تعليم الملايوية، تطور التعليم، اللغات المستعملة Abstract Language has its influence in forming the individual and collective behaviours of communities in a society. The national language in Malaysia plays a vital role in the communication process between a community of Malays (who are the country's indigenous population), Chinese, and Indian (Tamil). The national language plays an important role in the national unity between the communities to achieve the slogan (One Malaysia), which was adopted by the Malaysian government in many aspects including the language. This Malay Language is used in official transactions in government institutions, local companies, the various ministries, and as a communication between multi-ethnic society of Malaysian. In light of this, the study will track the situation of Malay language before the British colonial rule and after the independence of Malaysia in 1957. It will search about the languages spoken in Malaysian society, as Chinese, TTamil, and other languages such as Arabic which is taught through the (j-QAF) programme in government schools. The study will talk about the situation of the Malay language; the difficulties faced in using Malay as official language, and theIslamic dimensions and identity that it bears as well as the steps taken to improve the use of Malay language between Malaysian people to unite between them politically and socially in the community of multi-lingual such as Malaysia. Keywords: The Malaysian language, Malay education, The development of education, The languages used.
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Mohamad, Ayu Nor Azilah, Abdul Razak Salleh, and Wayu Nor Asikin Mohamad. "Malay Language as the State Emblem of Malaysia." e-Jurnal Bahasa dan Linguistik (e-JBL) 4, no. 2 (November 30, 2022): 96–108. http://dx.doi.org/10.53840/ejbl.v4i2.121.
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Malaysia has its own identity through nationhood symbols. These nationhood symbols include the National Flag, the National Coat of Arms, the National Flower, the National Language and the National Anthem. This article discusses the Malay language as a symbol of Malaysia's nationalism. The methodology uses bibliographic research methods by referring to books, journals, magazines and print media copies. The results of the study found that the Malay language is one of the identities of the Malaysian nation that acts as a symbol of Malaysian identity, the unification of the voice of Malaysians, and a medium for unity among the plural society in Malaysia. As stated in the 1957 Education Ordinance, the Malay language serves as a medium to increase the understanding of unity among the plural society in Malaysia. The position of the Malay language continues to be strengthened when it is elevated as the main medium of instruction in the national education system as a part of the process of building a nation. The Malay language continued to expand with the emergence of the Dewan Bahasa dan Pustaka (DBP) and the National University of Malaysia (UKM). This means that the Malay language symbolises Malaysia to the world. Furthermore, the Malay language is closely related to other ethnic languages spoken in the archipelago. It is hope that the Malay language as stated in Article 152 in the Federal Constitution of Malaysia continues to be used as a part of ‘Language is the Soul of the Nation's.
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Sunu Setiawan Utama, Andhika Wirya Nuswantoro, Andrian Febrianto, and Slamet Mulyono. "Hubungan Kekerabatan Bahasa Jawa Dan Bahasa Melayu (Kajian Linguistik Historis Komparatif)." Jurnal Pendidikan, Bahasa dan Budaya 2, no. 3 (July 16, 2023): 60–76. http://dx.doi.org/10.55606/jpbb.v2i3.1972.
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Language as a means of human communication has become one of the interesting studies from time to time considering that language is dynamic. The science that studies language is linguistics, in which between branches of linguistics there is comparative historical linguistics. This study aims to describe how comparative linguistic studies are between Javanese regional languages and Malay regional languages. This research uses descriptive qualitative and quantitative methods. Qualitatively it functions to collect data and analyze it both orally and in writing, while quantitatively to get comparisons and the number of percentages between language kinships obtained by using lexicostatistics techniques. The data source for this research is a Pontianak Malay language text entitled Bawang Merah and Bawang Puteh . The steps taken to determine language kinship are: (1) determine the basic vocabulary of Bawang Merah and Bawang Puteh folklore, (2) determine the pairs of the two languages, (3) determine the time of separation and age of language kinship. Based on the results of the analysis, Javanese and Malay were the only languages between 2325 – 1845 years ago. Javanese and Malay languages separated into a proto language between 302 - 178 AD (calculated by 2023).
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Novianti, Evi. "TINDAK TUTUR DIREKTIF BAHASA MELAYU PONTIANAK DALAM SITUASI KOMEDI “KELUARGA 69”." tuahtalino 14, no. 1 (August 11, 2020): 38. http://dx.doi.org/10.26499/tt.v14i1.2121.
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Pontianak Malay is one of the languages in West Kalimantan. Study of language should be done from various linguistic approaches. One of them is pragmatics. Family 69 is a Pontianak Malay language sitcoms program. This program is broadcast by PONTV. The Malay language used in this event is a portrait of the condition of the Pontianak Malay language used in the speaker community. The problem discussed is the type and form of Pontianak Malay language directive speech in a family situation comedy 69. The approach used in this study is the pragmatic approach. The research method used is descriptive qualitative. The theory used is imperative theory and speech act. The source of the data in this study is directive speech acts in the Family 69 sitcoms broadcast by PONTV. The results of the discussion note that there are six types of directives in the Pontianak Malay language directive in the Family Situation 69 comedy, namely commands, orders, invitations, prohibitions, omissions, and suggestions. The manifestation of the Pontianak Malay language directive speech in the Family Situation 69 comedy is twofold, namely direct and indirect directive speech.
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Ismail, Daud, Muhamad Zaid Ismail, Asyraf Abdul Rahman, and Farid Awi. "[The Islamization of The Malay Archipelago and Its Impact on The Identity of The Malay Language] Islam Arkhabil al-Malayu wa muda Ta'siruhu fi hiwayati al-Lughah al-Malayuwi." Jurnal Islam dan Masyarakat Kontemporari 15, no. 1 (July 1, 2017): 128–44. http://dx.doi.org/10.37231/jimk.2017.15.1.227.
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There are two major religions professed by the Malay community before the advent of Islam, namely Buddhism and Hinduism. However, after the advent of Islam, most of the Malay community had converted to Islam and left behind their original religion professed. Thus, Islam has had a high position among the Malay community. In fact, Islamic environments also already occupying the Malay region. This study seeks to identify factors that led to the spread of Islam within the Malay Peninsular and the extent of its impacts on Malay. The methodology employed is through the analysis of documents or secondary data in order to achieve the intended objectives. The results showed that the Arabs, especially Yemenis have played a major role in spreading Islam in all corners of Malaya through trade, migration and marriage, although there were missionaries coming from Persia and India, who contributed greatly in spreading Islam in the Malay world. Arabic is an official language of Islam and considered to have a significant impact on the construction of letters and words that match the Jawi script with Arabic writing. Malay Jawi script writing has evolved and later known as one of the languages of the civilized world. This continued until the occurrence of colonization of Malaya by the British who have successfully changed the Malay literature into Latin. However, there are Arabic terms, particularly with regard to religion, which is still used in the Malay language until today. Therefore, Islam should again be given appropriate attention in efforts to stabilize and generating the nation's identity and language.
Keywords: Islam and Arabic, Malay Language, Malay Jawi script
كانت في أرخبيل الملايو قبل مجيء الإسلام ديانتان كبيرتان؛ بوذية وهندوسية، يخضع لهما أهله خضوعا تاما. فلما جاءه دين الإسلام السامي ترك معظم أهله دينهم الأصيل وباشروا الاعتناق به؛ لسمو هذا الدين الجديد وسماحته، وبالتالي أصبحت ساحة الأرخبيل طبيعيا المحيط الإسلامي. فقام هذا البحث مستهدفا إبراز العوامل التي ساعدت على توطين الإسلام في ربوع أرخبيل الملايو، إضافة إلى الكشف على مدى أثره في تأصيل هوية اللغة الملايوية. لأجل الوصول إلى تلك الأهداف اتخذ هذا البحث طريقة الدراسة المضمونية. فحصيلة البحث تشير إلى أن للعرب وعلى رأسهم العرب اليمنيون الفضل الكبير في نشر الدعوة الإسلامية في أقطار جزر الملايو عن طريق التجارة والهجرة والمصاهرة، رغم أن هناك الدعاة من الفرس والهنود الذين قد ساهموا بجانبهم في نشر الإسلام فيها. وبفضل كرامة اللغة العربية باعتبارها لغة رسمية للدين الإسلامي قد تأثرت اللغة الملايوية بها كثيرا حيث صارت الكتابة الملايوية على شكل الكتابة العربية حتى أصبحت بمرور الزمن لغة الحضارة والأدب من بين لغات العالم. فظلت الكتابة الملايوية على طبيعتها إلى أن جاء العصر الاستعماري، فلم يلبث أن قامت الحكومة الاستعمارية بإبدالها إلى الحروف اللاتينية. رغم ذلك، فإن بعض المصطلحات، وخاصة المصطلحات الدينية ما زالت موجودة في اللغة الملايوية حتى الآن. ولأجل توطيد الهوية الملايوية شخصيةً ولغةً لابد أن يكون الإسلام جديرا بالعناية والاهتمام.
الكلمات المفتاحية: الإسلام والعرب، هوية اللغة الملايوية، عالم الملايو.
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Ishak Samuel, Samikkanu Jabamoney, and Rajantheran Muniandy. "Mahabharata in Malay Language." Journal of Tamil Peraivu 8, no. 1 (July 30, 2019): 74–79. http://dx.doi.org/10.22452/jtp.vol8no1.6.
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Hong, Jer Lang. "WordNet in Malay Language." International Journal of Database Theory and Application 9, no. 6 (June 30, 2016): 247–56. http://dx.doi.org/10.14257/ijdta.2016.9.6.25.
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Ambalegin, Ambalegin, Tomi Arianto, and Nurma Dhona Handayani. "PEMERTAHANAN BAHASA IBU DI KAMPUNG MELAYU TANJUNG COLEM PULAU GALANG BATAM." PUAN INDONESIA 2, no. 2 (January 27, 2021): 157–64. http://dx.doi.org/10.37296/jpi.v2i2.41.
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Indonesia is the second largest country with 652 local languages. Unfortunately, there are 11 local languages in Papua and Maluku that have become extinct based on the information of UNESCO. Thus, local language that is an identity and local wisdom must be preserved from the extinction. The locals in Pulau Galang Batam use Malay Galang as their everyday language. Having observed and conducted interviews to the elders in Kampung Melayu Tanjung Colem Pulau Galang Batam, it was identified that the speakers began to leave Malay Galang. The youngsters in Kampung Melayu Tanjung Colem Pulau Galang Batam used Indonesian with their peers and parents. Many of the local youngsters who left and returned Kampung Melayu Tanjung Colem Pulau Galang Batam did not use Malay Galang but Bahasa Indonesia. And the influence of language that appears on TV and Inter-ethnic marriages were the other factors of weak language-maintenance. Thus this activity aimed to educate the locals the importance of maintaining Malay Galang as an identity, heritage, and local wisdom and the importance of teaching Malay Galang to the youngsters so that Malay Galang does not become extinct. The method used was local community education program with the technique of lecturing and discussing. The result of this activity was the improvement of awareness and responsibility of the locals to maintain Malay Galang.
Indonesia is the second largest country with 652 local languages. Unfortunately, there are 11 local languages in Papua and Maluku that have become extinct based on the information of UNESCO. Thus, local language that is an identity and local wisdom must be preserved from the extinction. The locals in Pulau Galang Batam use Malay Galang as their everyday language. Having observed and conducted interviews to the elders in Kampung Melayu Tanjung Colem Pulau Galang Batam, it was identified that the speakers began to leave Malay Galang. The youngsters in Kampung Melayu Tanjung Colem Pulau Galang Batam used Indonesian with their peers and parents. Many of the local youngsters who left and returned Kampung Melayu Tanjung Colem Pulau Galang Batam did not use Malay Galang but Bahasa Indonesia. And the influence of language that appears on TV and Inter-ethnic marriages were the other factors of weak language-maintenance. Thus this activity aimed to educate the locals the importance of maintaining Malay Galang as an identity, heritage, and local wisdom and the importance of teaching Malay Galang to the youngsters so that Malay Galang does not become extinct. The method used was local community education program with the technique of lecturing and discussing. The result of this activity was the improvement of awareness and responsibility of the locals to maintain Malay Galang.
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Clynes, Adrian, and David Deterding. "Standard Malay (Brunei)." Journal of the International Phonetic Association 41, no. 2 (July 12, 2011): 259–68. http://dx.doi.org/10.1017/s002510031100017x.
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Malay (Bahasa Melayu) is a member of the Malayic subgroup of the Austronesian language family. This subgroup includes languages like Gayo in Sumatra (Eades & Hajek 2006), Minangkabau in Sumatra, and Iban in Borneo, as well as many local dialects of Malay found in Borneo, Sumatra, Peninsular Malaysia, and eastern Indonesia (Adelaar 2005).
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SAREH, Nakawat. "COMPARISON OF THE STRUCTURE OF WORDS IN PATANI MALAY AND THAI." Issues in Language Studies 12, no. 2 (December 20, 2023): 1–17. http://dx.doi.org/10.33736/ils.5552.2023.
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This study investigates the structure of words in Patani Malay and Thai to determine the similarities and differences in the marker of the two languages through contrastive analysis studies. The data used in this study are collected from Patani Malay speakers who can speak the Patani Malay language well. They can remember most Patani Malay vocabulary and communicate with others on various topics. They can also tell stories or explain something with their language and still use their language in daily life. The informants are students, teachers, merchants, fishermen, farmers, and retirement people. This study indicates that the structure of words in Patani Malay and Thai languages has similarities and differences in rules. The equation includes the addition of affixes, compounding, and reduplication. The differences in the rule of the word in Patani Malay and Thai include the position of affixation, reduplication of the root and assigning an ‘emphatic high tone’, and semantic reduplication.
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Abdul, Abu Hassan, and Wahibah Twahir. "The Disciplinary Issues in Malay Figurative Language and Its Similarities with Majaz Concept of the Arabic Rhetoric." European Journal of Language and Literature 4, no. 1 (April 30, 2016): 47. http://dx.doi.org/10.26417/ejls.v4i1.p47-55.
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The article discusses main issues in Malay figurative language and its potential in developing into a new discipline. One of the main issues, the concept of Malay rhetoric knowledge or discipline is not systematically and accurately organized for hundred years. There is a major misunderstanding in the knowledge and overlapping concepts in terms of stylistic, semiotic, esthetic, discourse and poetic. The Malay rhetoric knowledge seems small and lifeless in modern Malay linguistics and literature study because it lacks innovation which enables in enriching its concepts and structures within the perspective of Malay world and its sociocultural view. This research attempts to enlighten the figurative language values from rhetorical view and to figure out the similarities between Malay figurative languages with the concept of majaz in Arabic rhetoric. This uniqueness points out the potential of figurative language to be strengthened and combined with other branches of knowledge in Malay rhetoric arts. The success of strengthening the figurative language can act as a starting point to a more holistic innovation of the discipline towards the great unity of Malay rhetoric knowledge, which is influential and stronger in carrying meaning in understanding Malay thinking pattern and their socio cultural in communicating through multiple language genres.
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Lekatompessy, Felicia M. "Parental Perspectives and Practices in Maintaining the Heritage Language (A Case Study of Preserving Ambonese Malay)." PEJLaC: Pattimura Excellence Journal of Language and Culture 1, no. 1 (June 1, 2021): 34–41. http://dx.doi.org/10.30598/pejlac.v1.i1.pp34-41.
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Intensity of using national and foreign languages ​​in various sectors indirectly changes people's views on the importance of learning or even maintaining the heritage languages. Consequently, the heritage language may experience a transition because it is rare or even no longer used in daily communication, particularly in the family context. This current study aims to analyze parents’ perspectives about the maintenance of the native language, including their practical ways to preserve the cultural heritage, namely Ambonese Malay. Twenty two parents were randomly selected to participate in this study by filling in the questionnaire that was distributed by electronic system through Google Form. Findings of this research showed that parents have positive language attitudes towards Ambonese Malay and its maintenance as heritage language. Their attitude was revealed in their willingness to teach the Ambonese Malay to their children, use the language in their family communication and at traditional ceremonial and family events, including their expectation of having Ambonese Malay in the school curriculum. Moreover, practical ways of using Ambonese Malay as the dominant language in discussing daily topics at home with the family members were the indications of parents’ persistence ways in preserving the Ambonese Malay in the family domain.
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J. Ariffin, W., R. Abdullah, and E. M. Rahim. "The Use of Language by the Siamese Community and Its Influences on Cultural Integration: A Case Study in Kampung Keluang, Besut, Terengganu." International Journal of Engineering & Technology 7, no. 4.34 (December 13, 2018): 180. http://dx.doi.org/10.14419/ijet.v7i4.34.23883.
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This study is conducted to observe how language element gives impact to the integration of the Siamese and Malay communities in Kampung Keluang. The study is done by applying two techniques of data collection through fieldwork, namely join observation and thematic interview with the villagers in Kampung Keluang which consist of the Malays and Siamese, besides some other noteworthy individuals. The research findings showed the Siamese community use Malay language as their main language in daily undertakings and their fluency in in using the language has become an element that fosters their integration with the surrounding Malay community. Nevertheless, Siamese language is kept preserved as an identity of the Siamese through informal approach such as the socialization of parents towards their children. Preservation of the Siamese identity through their mother-tongue apparently has not given any repercussion towards integration process of the society in Kampung Keluang. The sharing of language with similar dialect, with the Malay community by the Siamese community proved that they have shared a comparable code system when interacting and it has given positive impact to the social integration in Kampung Keluang.
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Haji Yahya Zikri, Solihah, Khalid Ismail, Nadiyah Hashim, and Aziani Ahmad. "ISLAM IN THE MALAY HISTORY AND CULTURE: ITS IMPACTS ON THE MALAY CULTURE, LANGUAGE & LITERATURE." International Journal of Modern Education 5, no. 17 (June 15, 2023): 244–56. http://dx.doi.org/10.35631/ijmoe.517020.
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The origin of Malay language, culture and literature often being debated due to different reasons and interests. Some argued there are similarities between the Malay’s practices, words and literature influences to the Hindus as well as Buddhists while some strongly refuted, saying that all aspect are solely influenced by Islamic traits. This research was carried out to prove that Islamization serves as the key factor in the Malay society’s transformation particularly in terms of language, literature and culture. It is in accordance with a Western Philosopher’s ideology, "a revolution from within" which stated that the Malay’s strength was not attributed to its race, culture and literature, but it is because of Islam. The research methodology used encompasses the literature review and analysis of information obtained from previous studies. The data findings revealed that there were indeed Hinduism and Buddhism in the Malay Peninsula particularly and the Malay Archipelago however the arrival of Islam has resulted in numerous changes in the traditional Malay society. The religion introduced a new system of law and values, thus resulting in a significant transformation in the Malay worldview. Perhaps the most noticeable change it caused was the emergence and development of the Malay language and literature. Islam's arrival has also led to other cultural shifts in the Malay Archipelago from various aspects, for instance the learning development that was mostly driven by the introduction of the religion's holy scripture known as Quran which was written in the Arabic language. Following Islamization, the Malay society learned recitation of the Quran to enable them to perform prayers and other religious rituals. Conversion to Islam involving all Malays in the Malay peninsula occurred without disrupting the harmony among the societies. In the political aspect, Islamization has brought about a new system of law and government.