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                <text>Pengalaman pembacaan sastera: Mengenali alir dan liuknya</text>
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                <text>Metzger, L.</text>
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                <text>Metzger, L. (2023). Pengalaman pembacaan sastera: Mengenali alir  dan liuknya. Dewan Sastera, 23(7), pp. 9-17</text>
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                <text>"Pembacaan mendekatkan  kita  pada sifat kemanusiaan"</text>
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                <text>Abdul Wahab Maadah</text>
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                <text>Abdul Wahab Maadah. (1984). Kenapa masyarakat kita kurang membaca. Dewan Budaya, 6(1), pp. 3-4&#13;
&#13;
DS594 DB 1984</text>
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                <text>"Dengan membaca, sama ada buku, akhbar, majalah dan sebagainya membolehkan kita mendapat pengetahuan, mendapat ilmu, membolehkan kita mengetahui segala peristiwa yang berlaku di dalam negeri atau di luar negeri, mengetahui cerita atau pengalaman orang lain, mengetahui kehidupan atau kebudayaan orang lain."</text>
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                <text>"Dari sudut pandangan kehidupan kampung atau dari perspektif kampung perkara itu bukanlah 'membuang waktu', tetapi ialah merapatkan silaturahim, yang sememangnya mesti melibatkan 'penggunaan waktu'."</text>
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                <text>Che Shamsudin</text>
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                <text>Che Shamsudin. (1984). Kenduri, kehidupan kampung dan kota. Dewan Budaya. 6(1), pp. 5-6&#13;
&#13;
DS594 DB 1984</text>
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                <text>Johan Jaaffar. (1984). Novel ke filem: setia sepanjang ruang. Dewan Budaya. 6(1), pp. 8-12&#13;
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DS594 DB 1984</text>
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                <text>"Sehingga kini perkembangan kajian terhadap kebudayaan Melayu seluruhnyz mzupun sebahagian daripadanya sudah mencapai tahap yang amat banyak dan meluas. bukan sahaja butir-butir kajian itu sudah mencapai tahap pelbagai permerian bahkan rangka penelitian juga sudah terangkum ke dalam setiap bentuk teori dan filsafat yang ada masakini dan semasa."</text>
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                <text>Zainal Kling. (1993). Kebudayaan Melayu: Suatu penelitian ethomethodologi. In Wan Abdul Khadir &amp; Zainal Abidin Borhan. (Eds). Fenomena 2. (pp. 1-18).  Jabatan Pengajian Melayu Universiti Malaya</text>
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                <text>"Penerimaan Islam membawa implikasi bahawa masyarakat Melayu di Kedah terpaksa menjadi sebahagian daripada dunia Islam yang luas yang berpusat di Timur tengah, khususnya Arab Saudi. Seperti masyarakat-masyarakat Islam lain, hubungan Kedah dengan Mekah dan masyarakat-masyarakat Islam di rantau ini seperti Aceh, Melaka, Petani, Kelantan dan Terengganu telah membolehkan negeri tersebut memanfaati satu warisan utama tamadun Islam, iaitu pendidikan agama."</text>
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                <text>Sharifah Zaleha Syed Hassan.(1993). Rasional agama dan undang-undang islam. In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2. (pp. 25). Jabatan Pengajian Melayu Universiti Malaya</text>
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                <text>"Dalam sejarah Islam di Malaysia selepas gerakan Islah Islamiyah, satu lagi usaha sedar mentafsir semula ajaran dan falsafah Islam dilakukan oelh badan-badan dakwah. Fenomenin dakwah menjadi ketara pada awal tahun 1970an dan masih berlarutan hingga hari ini."</text>
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                <text>Zainal Kling.(1993). Rasionalisasi agam dan undang-undang Islam. In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2. (pp. 34). Jabatan Pengajian Melayu Universiti Malaya</text>
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                <text>Pandangdarat budaya kawasan padi basah sebagai dokumen budaya material masyarakat melayu tradisi</text>
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                <text>"Pandangdarat budaya (cultural landscape) atau pandangdarat manusia (human landscape) lawannya ialah pandangdarat fizikal atau alamiah (physical or natural landscape). Pandangdarat budaya sesuatu masyarakat juga dirujuk sebagai ekumennya;satu istilah yang membawa unsur-unsur istimewa dan merujuk kepada keperibadian serta keunikan sesuatu lokasi penghunian itu. </text>
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                <text>Zaharah Haji Mahmud</text>
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                <text>Zaharah Haji Mahmud.(1993). Pandangdarat budaya kawasan padi basah sebagai dokumen budaya material masyarakat melayu tradisi. In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2. (pp. 41). Jabatan Pengajian Melayu Universiti Malaya</text>
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                <text>"Dalam kompleks pandangdarat tradisi bentuk gunatanah yang paling kecil ialah gunatanah perkarangan rumah yang dirujuk sebagai kampung horticulture atau kitchen garden dalam peristilahan gunatanah."</text>
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                <text>Zaharah Mahmud.(1993). Pandangdarat budaya kawasan padi basah sebagai dokumen budaya material masyarakat melayu tradisi. In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2. (pp. 48). Jabatan Pengajian Melayu Universiti Malaya</text>
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                <text>"Di Indonesia misalnya, instrumen muzik yang disebut gambus dan rebana, yang mungkin dahulu mula-mula diperkenalkan oleh para pendatang dari luar Indonesia yang mulai menyebarkan agama Islam di negeri ini, menjadi dianggap instrumen khas islam kerana memang boleh dikatakan sebagian terbesar myanyian-nyanyian yang diiringi instrumen-instrumen tersebut mengandungi pesan-pesan ke-Islaman".</text>
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                <text>Edi Sedyawati.1993.Ke-Islaman dalam tari di Indonesia. In Wan Abdul Kadir &amp; Zainal Abidin Borhan(Eds). Fenomena 2. (pp.60-61). Jabatan Pengajian Melayu</text>
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                <text>"Kampung Jala is situated on the bank of the slow-flowing Sungai Jala which flows through the village. The village is in the district of Tumpat. There is a road that cuts across the village linling it with other villages and towns. The village by padi fields which are usually flooded during the rainy saesons, i.e. from November to January."</text>
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                <text>Hashim Awang A.R.(1993).Hygiene and health maintenance activity in Kampung Jala, a rural malay village in Kelantan, peninsular Malaysia.In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2.(pp.190). Jabatan Pengajian Melayu</text>
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                <text>" Spiritual cleanliness is achived and maintained through avoiding religiously taboo food such as pork and intoxicating drinks such as alcohol. These items are strictly avoided not only because of religious restrictions, but also because of the related belief that food becomes darah daging (flesh) and will be with a person forever."</text>
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                <text>Hashim Awang A.R (1993). A rural Malay village in Kelantan, Peninsular Malaysia (Spiritual cleanliness).In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2. Jabatan Pengajian Melayu. p.195.</text>
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                <text>"The use of medicine for maintaining one's health is not a common practice among the villagers. For example, my informants do not take vitamin pills. This is not because of their lack of knowledge concerning the avaibility of vitamin pills, but because they cannot afford to buy them."</text>
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                <text>Hashim Awang A.R(1993)Hygiene and health maintenance activity in Kampung Jala, a rural malay village in Kelantan, peninsular Malaysia(the use of medicine).In Wan Abdul Kadir &amp; Zainal Abidin Borhan (Eds). Fenomena 2.(pp.203). Jabatan Pengajian Melayu</text>
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