Ethno-Religious Identity and Urban Malays in Malaysia

References

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• Ibid., p. 2.
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• Ibid.
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• Ibid.
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• Ibid., p. 38.
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• Ibid.
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• Virginia Matheson provides evidence of the existence of what she terms a 'Malay ethos' in pre-nineteenth-century Malay language sources. While the sources she examines vary in terms of how explicitly they are concerned with expressing concepts of Melayu and the aspects of Malay identity on which they focus, they all share in common '… remarks on manifestations of culture which were specifically Malay, for example, dress, food, decorative styles, songs, dance, and general entertainment'.
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• In this way her work serves as evidence that Malays had some sense of a specifically Malay identity prior to colonialism. She does, however, point out that the sources she studied were more self-conscious in their expression of a Malay ethos in the shadow of Europeans. Ibid., p. 352.
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• Ibid., p. 5.
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• Ibid., p. 98.
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• Ibid., p. 30.
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• Ibid., p. 11.
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• Ibid., p. 1.
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• Ibid., p. xii.
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• Writers like Shamsul argue that placed in the comparative context of 'the recent violent ethnic clashes in Eastern Europe, in the states of the former Soviet Union, South Africa and South Asia, Malaysia's problematic inter-ethnic relations … seems to be very tame and is not as serious as it has been made out to be'.
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• The prevalence of communalist sentiments in Malaysia in undeniable. However, as Kahn argues, the presumption of communalism fits into the everyday discourse of diversity of ordinary Malaysians which is possibly misleading.
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• PAS (Parti Islam SeMalaysia), Malaya's first Islamic party (formed in 1951) is the main opposition party to the UMNO in many states. UMNO is the Malay political party which heads the alliance government in Malaysia which is the Barisan Nasional. Ibid., p. 107.
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• Ibid., p. 145.
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• Ibid.
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• Dakwah, in the context of Malaysia, refers to the activities and organisations connected with Muslim missionary activity, but those focusing more on Muslims themselves than on non-Muslims.
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