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The king who loves sex: the function of literature in traditional Malay poetry
Full text linkFor the traditional Malay society, it is taboo to talk openly about sexuality. This is due to the perception that literary works that incorporate elements of sexuality will be criticised as weak and inferior work coming from an author with bad morals and character. Furthermore, the traditional Malay authors wrote at the request of the king. Hence, all that was written had to exalt the status of the king as the sovereign ruler. The works should be rich in 'character', so as to consolidate the integration of intellectual, epistemological and cultural values for the moral benefit of the community. However, in examining the literary genre of Hikayat such as Syair Seratus Siti, it has been found that these works include so many elements of sexuality that they indirectly reflect a gender system that was supported by the society. Using Braginsky’s (2001) perspective about the function of literature, this study will weave together two literary functions for entertainment and instruction at the same time. This means that elements of 'sexuality' (entertainment) must be synthesized with teaching functions for the benefit of the audience. The results show that Syair Seratus Siti successfully exploited those functions to the extent that they submerged the elements of sexuality that were reflected by the author from the start
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Guidance behind criticisms: the good parenting as portrayed in the first Malay autobiography
No full textThis paper was aimed at identifying the guidance to parenting that emerged in the first Malay autobiography, the Hikayat Abdullah, and subsequently, to analyse those instructions on parenting in the context of the traditional Malay society of the 19th century. The recognition accorded to Abdullah Munshi as the Father of Modern Malay Literature has attracted various reactions from scholars. Some scholars regard Abdullah Munshi as the one who brought renewal to Malay literature through his courageous criticism of the customs and culture that had been in practice for generations. On the other hand, there are scholars who disapprove of that recognition being given to him and who consider Abdullah Munshi’s criticisms in his works as a deviation from the reality expressed in previous works. Nevertheless, not a single study has suggested that perhaps Abdullah Munshi firmly emphasized those criticisms with the intention of providing some sort of guidance. Hence, by analysing certain texts in the Hikayat Abdullah and by reviewing the evidence from the perspective of Swettenham (1895), who objectively evaluated the thinking and culture of the Malay community, this study was able to rectify the image of Abdullah Munshi, who, all this while, was considered to be pro-British because of his harsh criticism of the Malay community. Moreover, those criticisms were meant to provide guidance for the family institution, especially for parents. This indirectly proves that Abdullah Munshi took a serious view of parenting and believed that improvements were necessary to produce a dignified and civilized generation. In conclusion, the autobiography, the Hikayat Abdullah, was not just a new form of writing that deviated from the conventions of traditional Malay literature, but was the fruit of the wisdom of the author that was meant to benefit his readers
Membina personaliti kanak-kanak dan remaja berdasarkan Hikayat Musang Berjanggut
No full textKajian ini bertitik-tolak daripada perkembangan semasa yang mengangkat cerita folklor Barat sebagai bahan bacaan kanak-kanak remaja walau kandungannya nyata menyimpang daripada nilai Islam dan adab ketimuran. Pemaparan adegan berbau seksual dan berahi dalam cerita-cerita tersebut nyata memberi impak yang tidak baik kepada perbentukan personaliti kanak-kanak dan remaja. Apatah lagi kekaburan definisi sastera kanak-kanak dan remaja tambah merumitkan keadaan. Justeru, untuk mengatasi permasalahan ini, masyarakat perlu kembali kepada hasil tinggalan persuratan Melayu yang merupakan bukti keintelektualan bangsa seperti genre Kesusasteraan Hikayat. Kajian ini akan menggunakan salah satu teks dalam genre ini iaitu Hikayat Musang Berjanggut dengan objektif kajian untuk mengenalpasti watak dalam teks ini yang dapat membentuk personaliti kanak-kanak dan remaja serta menganalisis kemampuan watak tersebut dalam membentuk personaliti golongan yang disasarkan. Metodologi kajian adalah menggunakan kaedah analisis teks dengan Hikayat Musang Berjanggut berteraskan kepada kerangka keperibadian Islam menurut Hassan al-Banna dalam kitabnya Majmu‘ah al-Rasaīl li al-Imām al-Syāhid. Al-Banna menggariskan 9 ciri utama keperibadian Islam iaitu kuat akidah dan ibadah, akhlak yang tinggi, kekuatan jasmani, intelek dalam berfikir, berjuang melawan hawa nafsu, menjaga waktu, teratur dalam urusan, kemampuan berdikari dan bermanfaat kepada orang lain. Dapatan kajian mendapati watak Kamalul Arifin dan Dang Seri Arif Laksana menepati kerangka keperibadian Islam oleh Hasan al-Banna. Ini membawa kepada justifikasi kajian bahawa tepatlah Hikayat Musang Berjanggut dijadikan bahan bacaan terhadap kanak-kanak remaja bagi menggantikan cerita-cerita folklor Barat yang nyata tersasar untuk membentuk personaliti generasi muda ini. Rumusannya, karya yang selayaknya dijadikan bahan bacaan kanak-kanak dan remaja adalah yang diwariskan oleh intelektual bangsa seperti genre Kesusasteraan Hikayat. Genre ini yang tidak seharusnya dipinggir atau dilupakan kerana banyaknya panduan dan pengajaran yang ditinggalkan demi melahirkan generasi Islam berilmu, beradab dan berpersonaliti tinggi
The ethics of nurturing children in traditional Malay literature
Full text linkThis paper was aimed at identifying 'the ethics of nurturing of children' in the Adab Literature of Tajus Salatin and comparing these elements with the works in the Malay Hikayat genre. This study was carried out in response to allegations by Western scholars, who have little regard for the 'literary' worth of Malay Literature, especially in the genre of Malay Hikayat. In their opinion, the authors of this genre could not differentiate between science and fiction, facts and illusion, and even went to the extent of entertaining with illustrations of supernatural elements that were illusory and did not benefit their audience in any way. Accordingly, by carrying out a textual analysis of Tajus Salatin and several selected works from the genre of Malay Hikayat, this paper highlighted the adab (ethics) of 'nurturing children', which has been an important responsibility of all individuals who are parents to 'offspring' entrusted to them by Allah s.w.t. since the traditional era. It was concluded in this study that the Malay authors successfully carried out their responsibilities with literary awareness because all the items in Chapter 14 of Tajus Salatin were discovered in the Malay Hikayat, which were often doubted as to their seriousness and factual accuracy. Evidently, the Malay Hikayat were not only entertaining, with their descriptions of illusory supernatural elements, but were also loaded with important guidelines for the Malay audience. This indirectly proved that the Malay authors, who were rich in wisdom, produced 'literature that reflected the national culture'
HANG TUAH TIDAK BAHAGIA? MENCARI KEBAHAGIAAN DALAM DIRI WIRA MELAYU
Full text linkMakalah ini menjelaskan nilai kebahagiaan yang dikecapi oleh wira Melayu Hang Tuah sebagai pahlawan tersohor Empayar Melaka pada abad ke-15. Sebagai wira Melayu, Hang Tuah dikagumi akan kebijaksanaan, kehebatan dan kekuatannya. Beliau merupakan lambang manusia Melayu yang ideal terutama dalam menjelmakan ketaatan yang tidak berbelah bahagi kepada raja. Keperwiraan dan kebesaran beliau sebagai Laksamana Melaka terbukti apabila beliau mampu mengangkat martabat Melaka sehingga tersohor ke seluruh dunia. Namun sesuatu yang kontradik berlaku, apabila Hang Tuah pada akhir hayatnya sanggup melupakan kemasyhuran sebagai Laksamana Melaka apatah lagi meninggalkan raja yang amat ditaatinya demi mengejar kebahagiaan hakiki yang diimpikan iaitu kebahagiaan mengenal dan mencintai Penciptanya. Tindakan Hang Tuah ini telah memberi kesan yang sangat hebat kepada raja Melaka sehingga baginda juga turut turun dari takhta dan mengikuti jejak Hang Tuah. Keadaan ini memperlihatkan seolah-olah Hang Tuah tidak memperolehi kebahagiaan dan kepuasan dalam hidupnya. Bertitik-tolak daripada hipotesis ini, dapatlah dikatakan bahawa Hang Tuah hanya menemui kebahagiaan psikologikal dan bukan spiritual dalam hidupnya. Maka, objektif makalah ini adalah untuk mengenalpasti kebahagiaan yang ditemui dan dicari oleh wira Hang Tuah dalam teks Hikayat Hang Tuah susunan Kassim Ahmad (1997) serta menghuraikan ‘kebahagiaan’ tersebut berteraskan perspektif kebahagiaan Islam menurut Syed Muhammad Naquib al-Attas (1993). Dapatan kajian membuktikan bahawa Hang Tuah tidak menemui keseimbangan dalam pencarian kebahagiaan (sa’adah) duniawi dan akhirat. Maka tidak hairanlah jika wira tersohor ini pada akhir hayatnya ditemui menjalani kehidupan sebagai ketua puak orang asli (sakai) yang menduduki strata terbawah masyarakat jauh daripada sebarang pembangunan dunia dan akhirat
Hang Tuah tidak bahagia? mencari kebahagiaan dalam diri wira Melayu
Full text linkMakalah ini menjelaskan nilai kebahagiaan yang dikecapi oleh wira Melayu Hang Tuah sebagai pahlawan tersohor Empayar Melaka pada abad ke-15. Sebagai wira Melayu, Hang Tuah dikagumi akan kebijaksanaan, kehebatan dan kekuatannya. Beliau merupakan lambang manusia Melayu yang ideal terutama dalam menjelmakan ketaatan yang tidak berbelah bahagi kepada raja. Keperwiraan dan kebesaran beliau sebagai Laksamana Melaka terbukti apabila beliau mampu mengangkat martabat Melaka sehingga tersohor ke seluruh dunia. Namun sesuatu yang kontradik berlaku, apabila Hang Tuah pada akhir hayatnya sanggup melupakan kemasyhuran sebagai Laksamana Melaka apatah lagi meninggalkan raja yang amat ditaatinya demi mengejar kebahagiaan hakiki yang diimpikan iaitu kebahagiaan mengenal dan mencintai Penciptanya. Tindakan Hang Tuah ini telah memberi kesan yang sangat hebat kepada raja Melaka sehingga baginda juga turut turun dari takhta dan mengikuti jejak Hang Tuah. Keadaan ini memperlihatkan seolah-olah Hang Tuah tidak memperolehi kebahagiaan dan kepuasan dalam hidupnya. Bertitik-tolak daripada hipotesis ini, dapatlah dikatakan bahawa Hang Tuah hanya menemui kebahagiaan psikologikal dan bukan spiritual dalam hidupnya. Maka, objektif makalah ini adalah untuk mengenalpasti kebahagiaan yang ditemui dan dicari oleh wira Hang Tuah dalam teks Hikayat Hang Tuah susunan Kassim Ahmad (1997) serta menghuraikan 'kebahagiaan' tersebut berteraskan perspektif kebahagiaan Islam menurut Syed Muhammad Naquib al-Attas (1993). Dapatan kajian membuktikan bahawa Hang Tuah tidak menemui keseimbangan dalam pencarian kebahagiaan (sa’adah) duniawi dan akhirat. Maka tidak hairanlah jika wira tersohor ini pada akhir hayatnya ditemui menjalani kehidupan sebagai ketua puak orang asli (sakai) yang menduduki strata terbawah masyarakat jauh daripada sebarang pembangunan dunia dan akhirat
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