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BP161 Ker 1999&#13;
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                <text>Abdullah Tahir</text>
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                <text>10 juta kanak-kanak mati kebuluran setiap tahun</text>
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                <text>Mereka yang berjuta ini dapat diselamatkan dengan membekalkan makanan kepada mereka tetapi tamadun Barat enggan berbuat demikian.</text>
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                <text>Ali Al-Baz</text>
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                <text>Asal usul kegiatan ekonomi masyarakat melayu Melaka sebelum kesultanan melayu Melaka</text>
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                <text>Melaka -- History.</text>
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                <text>Sri Siva Sangary a/p Egambaran </text>
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                <text>PL5065 2018 Sri</text>
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                <text>Pengenalan&#13;
Pendahuluan&#13;
Antropologi merupakan salah satu bidang yang sangat luas kerana bidang ini mampu mengkaji manusia dari pelbagai sudut dan tidak ada had serta batasan. Oleh sebab itu, bidang ini sentiasa bergabung atau memasuki dalam bidang pengkajian yang lain. Bidang ini dipelopori oleh orang Eropah pada awalnya. Menurut pemikiran orang Eropah, bidang pengkajian boleh dibahagikan kepada empat jenis sains tulen, bidang sains sosial, bidang kemanusiaan dan bidang teologi. Antropologi adalah sebuah bidang yang mengkaji manusia secara teratur dan tersusun dan bidang ini biasanya digolongkan dalam bidang sains sosial. Perkataan “Anthropology” berasas dari perkataan Yunani iaitu “anthropos” yang membawa maksud manusia dan “logia” pula membawa maksud kajian sistematik tentang ataupun sains.(Holmes 1981:3). Bidang ini mempunyai sejarahnya yang tersendiri dan tujuan asal bidang ini adalah untuk mengkaji tentang manusia dan kepelbagaian cara hidupnya. Bidang Antropologi ditubuhkan oleh orang Eropah untuk melihat kebudayaan orang lain selain daripada kebudayaan mereka.&#13;
        	Orang pertama yang mempelopori bidang ini ialah Edward B.Tylor kerana beliau Berjaya menjadi Profesor yang pertama dalam bidang Antropologi di Universiti Oxford. Perkembangan awal bidang Antropologi di Eropah lebih tertumpu kepada pengukuhan ketinggian tahap pencapaian masyarakat Eropah dan mereka hanya menerima kerangka teori evolusi sehala. Sebaliknya, Antropologi di Amerika Syarikat menolak kerangka teori ini dan membentuk idea-idea asas dalam bidang ini. Bidang Antropologi aliran Amerika Syarikat dipelopori oleh Franz Boas yang berbangsa Jerman. Menurut pendapat beliau, semua manusia di dunia ini adalah sama dan yang membezakannya adalah kebudayaan mereka. Bidang Antropologi di Amerika Syarikat boleh dibahagikan kepada empat sub-bidang yang kecil iaitu Antropologi Fizikal, Antropologi Kebudayaan,Antropologi Linguistik dan Arkeologi. Keempat sub-bidang ini saling mempengaruhi antara satu sama lain. Menurut  bidang Antropologi aliran Amerika Syarikat, sesuatu budaya tidak boleh dikaji secara saintifik malah harus dikaji dengan menggunakan pendekatan relativisme, penelitian turut serta, perspektif emik dan kajian secara menyeluruh ataupun “holistik”. Hal ini demikian kerana, setiap budaya adalah berbeza dan cara pemikiran mereka juga turut berbeza. Oleh itu, seorang pengkaji dari bidang Antropologi kebudayaan harus menggunakan empat perspektif tersebut dan perkara yang paling penting ialah mereka harus menolak sifat etnosentrik. Etnosentrik adalah satu sifat yang membuat kita menganggap kebudayaan kita lebih baik daripada kebudayaan orang lain dan kita akan membuatkan orang lain mengikut kebudayaan kita.&#13;
        	Antropologi kebudayaan merupakan satu bidang kecil yang lebih memfokuskan kajiannya terhadap budaya manusia. Sesetengah ahli antropologi seperti Franz Boas, Edward Sapir, Malinowski, Ruth Benedict dan Margerat  Mead. Para ahli Antropologi tersebut mengkaji sebuah budaya dengan menggunakan pendekatan emik iaitu melihat sesebuah budaya dari kaca mata pengamal budaya itu sendiri. Kajian seperti ini akan mengambil masa yang sangat lama kerana seseorang pengkaji harus menyesuaikan diri mereka dengan budaya yang dikaji itu terlebih dahulu sebelum memulakan kajian mereka.Mereka akan meneliti setiap sudut budaya yang dikaji itu termasuk mempelajari budaya material mereka (peralatan dan perkakas yang digunakan), hubungan kekeluargaan, agama dan kepercayaan, adat perkahwinan, makanan, permainan dan lain-lain. Dalam kajian ini,pengkaji akan menggunakan bidang Antropologi Kebudayaan dan akan meneliti sudut pandangan penulis-penulis lain dan perspektif Antropologi kebudayaan. Oleh sebab itu,pengkaji menceritakan serba sedikit mengenai bidang Antropologi.&#13;
        	Tamadun Melayu merupakan warisan dari Peradaban Dunia. Selain daripada tamadun Melayu, terdapat enam lagi tamadun yang besar dan masyhur seperti tamadun Yunani, Mesir, India,China, Islam dan Jepun. Setiap tamadun ini wujud dan terkenal dengan hasil kesenian, falsafah, perundangan, budaya dan ekonomi sesuatu bangsa. Sebenarnya perkataan tamadun digunakan untuk menggambarkan taraf pencapaian kemajuan rohani dan jasmani sesebuah masyarakat khususnya dari aspek ilmu pengetahuan dan fizikal tetapi mengikut pandangan semasa pula, tamadun merujuk kepada pencapaian yang tertinggi dalam bidang sains dan teknologi. Perkataan tamadun dipinjam daripada bahasa Arab dan diterima pakai dalam bahasa Melayu. Secara tidak langsung, pengertian tamadun menekankan dua aspek yang penting iaitu kehalusan budi pekerti dan pembangunan pembandaran atau penempatan.&#13;
        	Antara penulis yang terkenal dalam bidang ini adalah Ibn Khaldun. Beliau menggunakan istilah ‘umran’ untuk menjelaskan makna tamadun yang merangkumi organisasi sosial dan budaya. Ibn Khaldun telah mengemukakan beberapa ciri-ciri penting yang ada dan perlu dimiliki oleh masyarakat yang maju dan bertamadun dan beliau juga menggariskan unsur-unsur penting yang menjadikan peradaban itu merosot dan lemah. Dalam perkataan bahasa melayu pula, sekurang-kurangnya dua istilah digunakan iaitu ‘tamadun’ dan ‘peradaban’. Selain itu, perkataan tamadun membawa maksud civilization dalam bahasa Inggeris. Istilah ini menggambarkan tahap pencapaian sesuatu masyarakat atau budaya yang kompleks.&#13;
        	Proses perubahan sesebuah manusia daripada taraf tamadun yang rendah kepada yang tinggi boleh berlaku secara berperingkat-peringkat ataupun sekali gus. Namun begitu, faktor yang mendorong kepada kemunculan tamadun (Buku Tamadun Islam dan Tamadun Asia, Universiti Malaya, hal.13) adalah kedudukan yang strategik. Kedudukan yang sesuai sesebuah tamadun dapat membantu membangunkan sesebuah penempatan dan membolehkan penduduk di kawasan itu memperoleh sumber semula jadi untuk menjalankan kehidupan seharian mereka. Faktor yang seterusnya adalah rangsangan keagamaan dan kerohanian. Ajaran agama dan amalan kerohanian mendorong manusia supaya menghayati nilai-nilai kehidupan yang tulus dan suci dan seterusnya membawa kepada kehidupan bertamadun. Seterusnya pula adalah pembangunan ilmu dan menghayati nilai. Pengamalan nilai-nilai moral oleh seseorang pemimpin dan masyarakatnya dapat membantu membantu membangunkan sesebuah Negara ataupun tamadun. Tambahan pula, peningkatan kemahiran dan penghasilan teknologi juga turut menjadi salah satu faktor untuk memajukan sesebuah tamadun. Faktor yang terakhir ialah persaingan dengan tamadun lain. Dalam hal ini terbukti bahawa kepelbagaian tamadun mengamalkan dasar keterbukaan untuk menerima sumber-sumber yang baik daripada tamadun-tamadun lain,yang akhirnya dapat membantu kemunculan tamadun baru.&#13;
        	Tamadun Melayu merujuk  kepada sesebuah tamadun yang dibentuk oleh sekelompok manusia yang digolongkan sebagai sekumpulan orang Melayu. Orang Melayu merupakan kumpulan manusia yang bertutur dalam bahasa Austronesia di kawasan Alam Melayu. Walau bagaimanapun, terdapat sekurang-kurangnya enam ciri untuk mentarifkan orang Melayu. Antaranya ialah ciri fizikal, bahasa, kebudayaan, masyarakat, peninggalan arkeologi dan rekod-rekod penulisan terdahulu. Penempatan orang Melayu ini dikenali sebagai alam Melayu. Alam Melayu merupakan satu kawasan yang sangat luas dan besar. Kawasan ini merangkumi Asia Tenggara, Kepulauan Melayu, Kepulauan Pasifik, dan Madagaskar di benua Afrika (Ahmad Hakimi 2005,1998). Orang-orang Melayu ini tidak suka bergaduh, sentiasa bertolak ansur untuk berinteraksi sesama mereka. Kerjasama ini yang membolehkan pembentukan empayar Sri Vijaya dan Melaka.&#13;
        	Akhir sekali, latihan ilmiah ini akan memfokuskan dan menceritakan tentang ekonomi asal masyarakat Melayu Melaka sebelum kewujudan Kesultanan Melayu Melaka. Disebabkan itu, pengkaji menceritakan serba sedikit tentang tamadun dan sejarah orang Melayu supaya pembaca dapat memahami mengenai kaitan antara kedua-dua perkara ini dengan ekonomi asal masyarakat Melayu Melaka sebelum pembentukan kerajaan  Melaka oleh Parameswara sehingga ia menjadi sebagai sebuah kerajaan yang masyhur dan kuat di Asia Tenggara.</text>
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Kajian ini adalah satu penerokaan terhadap sebuah persembahan kesenian warisan Kedah Tua yang merupakan lambang identiti unik negeri Kedah kerana ia dipercayai telah diwarisi sejak ratusan tahun dahulu. Sebagai sebuah persembahan rakyat, Mek Mulung adalah persembahan yang lengkap dengan gabungan elemen-elemen seperti nyanyian, cerita, tarian, muzik dan lakonan yang berfungsi sebagai hiburan kepada penduduk setempat. Selain berfungsi sebagai hiburan rakyat, Mek Mulung juga berfungsi sebagai ritual kerana ia melibatkan ritual perubatan yang merupakan bahagian terpenting dalam persembahan ini. Fokus utama kajian ini adalah berpandukan kepada tiga objektif iaitu, mengkaji ciri-ciri dan struktur persembahan yang terdapat di dalam  seni persembahan Mek Mulung; mengkaji unsur kosmologi Melayu yang terdapat di dalam seni persembahan Mek Mulung dan mengkaji proses-proses ritual yang terdapat dalam seni persembahan Mek Mulung. Teknik pengumpulan data yang digunakan dalam kajian ini terdiri daripada instrumen kajian seperti, kaedah temubual yang melibatkan informan yang terdiri daripada ahli kumpulan Mek Mulung. Selain itu, kaedah kepustakaan juga banyak digunakan dalam usaha pengkaji mendapatkan bahan-bahan bercetak sebagai rujukan. Seterusnya, kaedah pemerhatian digunakan untuk memerhatikan setiap ciri-ciri dan struktur yang terdapat dalam persembahan. Hasil dapatan kajian mendapati bahawa ciri-ciri khusus Mek Mulung dapat dilihat dari segi busana dan props, lagu, tarian dan nyanyian, esembel-esembel muzik, watak dan perwatakan serta peringkat-peringkat persembahan. Namun dalam konteks yang lebih mendalam, kajian ini tidak sekadar menumpukan struktur persembahan sahaja,tetapi ingin menelusuri aspek kosmologi Melayu yang terdapat dalam persembahan Mek Mulung. Kosmologi berkaitan dengan kajian terdapat alam semesta (cosmos) yang mencakupi ruang lingkup mengenai alam nyata ( fizikal) dan alam ghaib ( metafizik ). Persembahan Mek Mulung banyak mengandungi unsur-unsur yang mempengaruhi dunia metafizik kerana mereka percaya akan kewujudan makhluk ghaib yang dipercayai sebagai roh leluhur nenek moyang mereka. Perkara ini membuktikan bahawa Mek Mulung merupakan persembahan yang menghubungkan manusia dengan kuasa ghaib. Sebagai satu persembahan, Mek Mulung juga berfungsi sebagai ritual malah dalam konteks seni persembahan upacara ritual lazimnya bertujuan untuk menyembuhkan pelbagai penyakit khususnya penyakit akibat gangguan makhluk halus. Oleh itu, persembahan ritual perubatan Mek Mulung adalah suatu upacara yang terhasil daripada tindakan atau keinginan untuk mencari hubungan dengan dunia ghaib (metafizik). Kedudukan ritual merupakan simbolik yang menunjukkan rasa hormat kepada roh leluhur nenek moyang mereka yang dipercayai menjadi pelindung bagi persembahan ini, oleh itu ritual perubatan dalam Mek Mulung dianggap bahagian yang sangat penting.</text>
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Kata panggilan kekeluargaan merupakan satu elemen yang melambangkan budaya sesebuah masyarakat. Semakin banyak masyarakat yang dikaji, semakin banyak jenis panggilan yang ditemui. Kajian ini melihat kepada jenis panggilan kekeluargaan masyarakat penutur  dialek Negeri Sembilan yang dilakukan berdasarkan dua tujuan, iaitu untuk melihat jenis panggilan kekeluarga tradisi masyarakat penutur dialek Negeri Sembilan serta sejauh manakah penggunaannya pada hari ini. Kawasan kajian yang dipilih ialah Seremban, Negeri Sembilan. Kajian kepustakaan  serta kajian lapangan dipilih sebagai metodologi kajian bagi kajian ini. Kaedah menganalisis data pula dibahagi kepada dua bahagian. Data kualititatif dianalisis berdasarkan teori Ervin-Tripp sementara data kuantitatif dianalisis berdasarkan model pemilihan kod oleh Holmes ( 1992). Setiap jenis panggilan kekeluargaan yang ada akan dianalisis dengan terperinci untuk mengetahui mengapa jenis panggilan sebegini wujud dan digunakan dalam masyarakat yang dikaji.</text>
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Latihan ilmiah ini dilakukan adalah bertujuan merungkaikan sistem ilmu pengetahuan yang dikhususkan  kepada “Ilmu Pawang Ular” dengan melihat dari aspek kepercayaan dan sistem ekologi tempatan. Ilmu berkaitan dengan ular ini adalah satu elemen kebudayaan yang mana orang Melayu melihat dan memahami dunia binatang di sekeliling mereka. Pandangan dunia ini menggambarkan sifat budaya masyarakat Melayu terutama dalam urusan kegiatan dan kepercayaan mereka. Pemahaman terhadap ruang lingkup “Ilmu Pawang Ular” menjadikan orang Melayu melalui kehidupan yang lebih sempurna apabila adanya keseimbangan antara manusia dengan binatang dan tumbuhan. Kajian yang dijalankan ini melibatkan bidang antropologi yang mana merupakan  satu bidang pengajian yang sangat luas dan kajiannya mengcakupi keseluruhan keseluruhan aspek-aspek yang berkaitan dengan pembentukan manusia di dalam pembentukan dunianya yang tersendiri.</text>
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                <text>Abstrak&#13;
Kajian ini menumpukan penganalisisan  karya sastera fiksyen berunsurkan Islam. Hal ini untuk melihat kehidupan manusia dan lingkungan sosialnya terhadap ketakwaannya kepada Allah SWT. Kajian dilakukan berdasarkan teks novel fiksyen Islami berjudul Semusim Di Mahsyar karya Hadi Fayyadh yang menceritakan penghijrahan sisi gelap kepada kebaikan watak utama yang melalui kehidupan di mahsyar dan dihidupkan semula dengan izin-Nya. Kajian ini menggunakan Pendekatan Dakwah dalam cabang Pengkaedahan Keagamaan dalam Teori Pengkaedahan Melayu. Pengkhususan kepada Pendekatan Dakwah digunakan untuk melihat nilai dakwah menerusi ketakwaan dan ketaatan insan kepada Allah SWT. Fokus kajian adalah berkaitan sifat-sifat mulia (sifat mahmudah) insan dan persoalan kebesaran Allah SWT, iaitu hari kiamat dan mahsyar. Hasil kajian mendapati bahawa nilai dakwah melalui penonjolan sifat-sifat mahmudah insan seperti tawbah (taubat), sabr (sabar), khawf (takut), mahabbah (kasih sayang) dan raja (berharap atau tawakal) terpancar dalam diri watak-watak dalam karya ini. Selain itu, nilai dakwah melalui ibrah (pengajaran) diperlihatkan melalui kebesaran dan kekuasaan Allah SWT yang menjadikan hari kiamat dan mahsyar diperlihatkan secara terperinci dalam karya. Oleh itu, dilihat novel ini mampu menjadi alat untuk mengembangkan nilai Islam dan dakwah melalui Al-Quran dan hadis yang membawa kebaikan kepada pembangunan jiwa insan.</text>
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Kajian ini bertujuan untuk mengkaji adat kematian yang diamalkan oleh masyarakat Bidayuh. Masyarakat Bidayuh berpegang teguh kepada adat dan menjadikannya sebagai panduan hidup. Selain itu, kajian ini juga bertujuan untuk melihat proses pengurusan kematian secara tradisi. Proses kematian ini melibatkan tiga proses utama iaitu sebelum, semasa dan selepas. Kajian ini juga bertujuan untuk menganalisis  pantang larang yang berkaitan kematian dan mengkaji upacara ritual yang masih dilakukan oleh masyarakat Bidayuh. Oleh itu, kajian ini menggunakan kaedah  kualitatif di mana cara untuk maklumat ialah melalui temubual, pemerhatian turut serta dan kaedah kepustakaan . Seramai 3 orang informen dipilih dalam kalangan masyarakat Bidayuh di kampung tersebut. Banyak maklumat diperolehi daripada ketiga-tiga kaedah kualitatif yang dipilih ini. Dapatan mendapati bahawa masyarakat Bidayuh masih mengamalkan adat yang diwarisi daripada nenek moyang. Setiap adat yang dilanggar oleh masyarakat Bidayuh akan dikenakan hukuman. Pelanggaran adat akan membawa kepada malapetaka yang melibatkan kuasa luar biasa.</text>
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Kajian ini bertujuan untuk mengenal pasti pengaruh budaya Korea dalam masyarakat Melayu hari ini. Umum sudah mengetahui bahawa budaya Korea kini menular dan berkembang dengan pantas ekoran munculnya apa yang kita tahu sebagai Gelombang Hallyu/Korean Wave. Kajian ini menumpukan kepada corak pemakanan dan budaya makan yang diaplikasikan oleh masyarakat Melayu hasil daripada pengaruh budaya luar ini. Objektif kajian adalah untuk mengkaji faktor penarik makanan masyarakat Korea yang menjadi kegilaan dan trend masyarakat Melayu hari ini dan meneliti sejauh mana penghayatan corak pemakanan  dan budaya makan masyarakat Korea diamalkan oleh masyarakat Melayu. Kaedah kajian yang digunakan pengkaji  berbentuk kajian kuantitatif dimana pengalaman masyarakat diukur dan dikaji berdasarkan soalan kaji selidik. Seramai 110 orang responden berbangsa Melayu di sekitar Petaling Jaya telah dijadikan sampel uji kaji. Pengkaji juga menggunakan kaedah  pengumpulan data melalui kajian kepustakaan dan pemerhatian untuk melihat corak perkembangan budaya Korea ini. Berdasarkan analisis yang diperolehi, perbincangan isu-isu yang menjawab kepada objektif kajian serta persoalan sama ada apakah benar budaya masyarakat Korea hari ini  akan melunturkan budaya masyarakat Melayu. Setelah lengkap , pengkaji akan merumuskan kajian secara keseluruhan dan akan mencadangkan beberapa kajian-kajian berkaitan isu ini yang boleh dikaji pada masa akan datang.</text>
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Latihan ilmiah ini bertujuan untuk melihat faktor penentu kebolehsaingan restoran makanan Kelantan di Tumpat, Kelantan. Kajian ini dilakukan adalah disebabkan oleh kurangnya kajian-kajian terdahulu yang boleh dijadikan sebagai rujukan atau sumber kepada pengkaji yang akan datang. Dalam kajian ini akan lebih memfokuskan melihat faktor penentu terhadap kebolehsaingan restoran makanan Kelantan di Tumpat, Kelantan. Objektif utama kajian ini mengenal pasti profil premis pengusaha restoran makanan di Tumpat, Kelantan, mengenal pasti masalah dan cabaran untuk meningkatkan kebolehsaingan restoran makanan di Tumpat, Kelantan dan mencadangkan langkah dan strategi untuk meningkatkan kebolehsaingan restoran makanan di Tumpat, Kelantan.&#13;
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Negeri Perak adalah merupakan sebuah negeri yang kaya dengan pelbagai sumber serta khazanah termasuk juga kesenian seperti tarian, muzik dan sebagainya yang masih diwarisi sejak dahulu sehingga kini khususnya dalam kalangan masyarakat Melayu. Oleh itu satu kajian perlu diadakan berkaitan tarian muzik tradisi rakyat negeri Perak. Tujuan pengkajian ini adalah untuk mengkaji jenis , bentuk dan fungsi dalam tarian muzik tradisi negeri Perak. Berasaskan kepada tujuan ini pengkaji telah melaksanakan kajian menggunakan pendekatan kualitatif dari sudut yang tertentu beserta telah diguna pakai semasa pengumpulan data di lapangan. Lokasi kajian yang menjadi tumpuan utama adalah di Tanjong di daerah Teluk Intan termasuk juga Kampung Gajah Perak. Pengumpulan data di lapangan menggunakan instrumen temu bual dan sebagainya. Hasil penyelidikan mendapati dua jenis tarian yang masih dipersembahkan dan agak terkenal di negeri Perak iaitu Tarian Dabus dan Tarian Bubu. Di antara kedua-dua tarian ini, Tarian Dabus masih dianggap paling dominan dan terkenal dengan masyarakat Perak. Fungsi kedua-dua persembahan tarian ini sebagai hiburan semasa perkahwinan dan majlis rasmi. Hasil penyelidikan dijangka dapat memberi informasi tentang tarian muzik yang masih diamalkan dan dipersembahkan di negeri Perak dan juga diharap dapat dimanfaatkan oleh generasi seterusnya dalam melestarikan  satu bentuk kesenian yang amat tinggi nilainya. </text>
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Ilmu mencerminkan tahap ketamadunan dan pemikiran sesuatu bangsa. Masyarakat Melayu secara umumnya sangat kaya dengan pengetahuan yang melibatkan pelbagai jenis disiplin ilmu. Antara salah satu bidang yang dapat menarik perhatian umum adalah ilmu yang berkaitan dengan perubatan tradisional perbidanan. Kajian ini dilakukan untuk memaparkan mengenai ketokohan  seorang wanita yang dikenali sebagai bidan. Penyelidikan ini adalah untuk mengetahui dan meninjau berkenaan latar belakang sejarah hidup bidan kampung dengan mengambil dua orang bidan kampung sebagai rujukan khusus. Nama bidan ini tidak asing lagi dalam dunia perubatan tradisional yang masih diguna pakai oleh masyarakat Melayu tradisi. Bidan ini merupakan seorang yang telah ditempatkan pada kedudukan  yang tinggi dalam masyarakat kerana mempunyai keistimewaan dalam mengendalikan sebarang perihal yang berkaitan dengan wanita bersalin. Dengan demikian, bidan telah dianggap sebagai “doktor pakar” dalam hal penjagaan ibu dan bayi yang mana sentiasa sedia memberikan khidmat. Pelbagai upacara, amalan dan pantang larang yang telah dilakukan oleh bidan ini terhadap kaum hawa yang turut memperlihatkan  hubungannya dengan menjadi sahabat dan teman rapat kepada anak-anak gadis. Walau bagaimana pun, peranan bidan kampung kini dilihat semakin terhad disebabkan oleh polisi kerajaan dan faktor sosioekonomi yang semakin baik dari segi kemajuan sains dan teknologi. Namun begitu masih terdapat golongan wanita melayu di Malaysia yang menggunakan khidmat bidan kampung terutama menerusi nasihat dan tatacara penggunaan herba tertentu bagi tujuan mendapatkan perawatan dan pemakanan wanita  sewaktu mengandung dan juga selepas bersalin.</text>
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Latihan ilmiah ini akan membincangkan tentang perubahan sistem pengairan Kedah yang berlaku terhadap penanaman sawah padi  di Negeri Kedah. Penyelidikan ini dilaksanakan pada semester ke lima. 2017 dengan menggunakan kaedah keperpustakaan bagi mencari data yang diperlukan dalam kajian ini. Kajian ini dijalankan diseluruh Kawasan Negeri Kedah. Secara ringkasnya kajian ini mempunyai tiga bahagian yang penting iaitu sejarah Kedah, perubahan sistem pengairan dan analisis pengkaji terhadap dapatan kajian tersebut.&#13;
Latihan ilmiah ini mengandungi gambaran umum tentang sejarah Kedah dan sistem pengairan sawah padi yang terdapat di Kedah. Kajian ini juga mengandungi kajian mengenai perubahan yang berlaku di dalam sistem pengairan sawah padi yang dari tradisional ke moden. Perubahan dalam sistem pengairan sawah padi ini adalah disebabkan berlakunya perubahan penanaman padi huma kepada padi sawah yang memerlukan air yang lebih berbanding padi huma. Pengkaji memulakan kajian dengan mengkaji sejarah asal usul sawah padi di  Kedah.</text>
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Kebaya merupakan pakaian tradisional yang terkenal dalam masyarakat Melayu Nusantara. Tujuan kajian ini adalah untuk mengenal pasti perubahan kebaya tradisional dari aspek pemilihan fabrik. Potongan, pemilihan warna, penggunaan corak dan motif, fungsi dan kegunaan kebaya pada masa kini dan meneliti pandangan penggiat kebaya dalam usaha mengekalkan kebaya tradisional. Pendekatan yang telah dilakukan iaitu sesi temubual bersama pengasas butik Rumah Kebaya Bangsar iaitu Puan Nursyuhada Md. Isa. Secara keseluruhannya kebaya keluaran Syus Couture sememangnya berlaku perubahan dalam aspek pemilihan fabrik, potongan, pemilihan warna, penggunaan corak dan motif serta fungsi dan kegunaan pemakaian kebaya. Hal ini memperlihatkan bahawa kebaya adalah pakaian tradisional yang mempunyai nilai warisan dalam kalangan masyarakat pada hari ini. Bahkan dengan sentuhan kontemporari pada kebaya moden, potongan “slimming effect” dan nilai praktikal yang terhasil dapat menarik minat golongan wanita pada hari ini untuk menggayakan kebaya untuk ke majlis formal atau tidak formal. Pakaian tradisional bukan sahaja pakaian yang melambangkan keunikan masyarakat Melayu malah ia menjadi satu cerminan masyarakat Melayu yang harus dipelihara dan diwarisi oleh generasi muda. Lantaran itu, Puan Nursyuhada Md. Isa, memainkan peranan yang penting dalam memelihara dan mengekalkan warisan kebaya untuk kemaslahatan  jangka panjang terutamanya kepada pengetahuan generasi muda tentang dunia kebaya.&#13;
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                <text>Siti Fatimah Mokhatar</text>
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            <name>Source</name>
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                <text>PL5065 2017 Sitfm&#13;
</text>
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              <elementText elementTextId="117863">
                <text>2017</text>
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            <elementTextContainer>
              <elementText elementTextId="117864">
                <text>fieda</text>
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                <elementText elementTextId="117809">
                  <text>Indeks   Jurnal Pengajian Melayu</text>
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              <elementTextContainer>
                <elementText elementTextId="117810">
                  <text>Haslan Tamjehi</text>
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                <text>Perubahan corak kerja kreatif bangsawan: Satu kesinambungan identiti</text>
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                <text>Kajian mengenai bangsawan yang merupakan sebuah bentuk Opera Melayu yang berkembang pada akhir abad ke-19 melalui pengaruh dan percampuran budaya India, China, dan Barat, yang disesuaikan dengan cita rasa Melayu oleh Mamak Mashor dan Mamat Pushi, dan diterima serta dipraktikkan di Tanah Melayu semasa penjajahan British.</text>
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              <elementText elementTextId="117868">
                <text>Mohd Effindi Samsuddin</text>
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              <elementText elementTextId="117869">
                <text>Jurnal Pengajian Melayu.18.2007.p. 57-85.&#13;
DS595.2 M2JPM 2007</text>
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            <name>Date</name>
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              <elementText elementTextId="117870">
                <text>2007</text>
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              <elementText elementTextId="117871">
                <text>niam</text>
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        <name>Kesenian Melayu</name>
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                <elementText elementTextId="117517">
                  <text>Abstrak  Latihan ilmiah  Akademi Pengajian Melayu</text>
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              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="117524">
                  <text>Haslan Tamjehi</text>
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          <element elementId="50">
            <name>Title</name>
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                <text>Ibu Mertua-ku : Kajian nilai budi dan nilai agama</text>
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                <text> Arts, Malay.</text>
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                <text>Abstract&#13;
There is no doubt that P. Ramlee or his real name is Teuku Zakaria bin Teuku Nyak Puteh was the iconic artist of Malaysia. He was an actor, director, singer, lyricist song,screenwriter and musician who was very talented and with the talent given him, he managed to bring honor to the Malaysia by winning international awards such as Best Male Lead Role (Asian Film Festival-4 Tokyo) and Most Versatile Talent ( Asian Film Festival-10, Tokyo) I as a researcher choose the film directed and acted by P. Ramlee is Ibu Mertua-ku as the main subject of study. Two aspects of the study that the researchers emphasize include and perspective the absurdity of religious values as well as P. Ramlee thoughts. The primary objective of the study is intended to examine the social criticism through his thinking in producing films and also change’s to the social values and as shown religion in the film Ibu Mertua-ku. In the course of the research materials the film Ibu Mertua-ku study is a key ingredient in addition to other books. In addition, the researcher  also used the method of literature review, observation and interviews. The researcher has also adopts the approach of sociology and anthropology understand the overall value and thoughts used by P. Ramlee in it is film making.</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="117876">
                <text>Mohamad Faiq Mohd Salleh&#13;
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            <name>Source</name>
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              <elementText elementTextId="117877">
                <text>PL5065 2017 Mohfms&#13;
</text>
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              <elementText elementTextId="117878">
                <text>2017</text>
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            <name>Contributor</name>
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              <elementText elementTextId="117879">
                <text>fieda</text>
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              <name>Title</name>
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                <elementText elementTextId="117517">
                  <text>Abstrak  Latihan ilmiah  Akademi Pengajian Melayu</text>
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            <element elementId="37">
              <name>Contributor</name>
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              <elementTextContainer>
                <elementText elementTextId="117524">
                  <text>Haslan Tamjehi</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Cerita-cerita lisan Orang Sungai Di Sandakan Sabah&#13;
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            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="117882">
                <text>Oral tradition in literature</text>
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                <text>Oral tradition -- Sabah</text>
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                <text>Storytelling -- Sabah</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="117885">
                <text>Abstrak&#13;
Tajuk kajian ini adalah cerita-cerita lisan Orang Sungai di Sandakan, Sabah. Tajuk ini dipilih kerana pengkaji melihat ada kesesuaian antara tajuk tersebut dengan tujuan kajian ini dijalankan, iaitu mengumpul dan menyimpan cerita-cerita lisan Orang Sungai di Sandakan  Sabah. &#13;
	Dalam kajian ini juga, pengkaji mempersembahkan 5 Bab. Bab pertama, bertajuk latar belakang kajian. Bab kedua, bertajuk Sandakan selayang pandang. Bab ketiga, transkripsi cerita-cerita lisan Orang Sungai. Bab keempat, analisis bahan kajian. Manakala, bab terakhir iaitu bab kelima adalah kesimpulan.&#13;
	Bab pertama atau latar belakang kajian, mengandungi pengenalan, tujuan dan kepentingan kajian. Ia juga menerangkan kaedah serta konsep-konsep dalam sastera rakyat secara umum. Konsep-konsep yang diterangkan adalah seperti  konsep sastera rakyat itu sendiri, konsep cerita lipur lara, cerita lagenda, cerita binatang, cerita metos, cerita jenaka dan cerita memorates atau pengalaman.&#13;
	Bab kedua pula secara keseluruhannya menceritakan tentang bandaraya Sandakan. Perbincangan adalah berkisar tentang sejarah, penduduk, ekonomi, serta agama dan kepercayaannya.&#13;
	Seterusnya bab ketiga, Bab ini pula merupakan transkripsi semua bahan kajian iaitu tujuh cerita lisan Orang Sungai yang telah dikumpul.&#13;
	Bab keempat pula merupakan bahagian yang terpenting dalam kajian ini, kerana kajian analisis bahan kajian akan dilaksanakan. Analisis cerita tersebut adalah berdasarkan pendekatan struktural, iaitu menyentuh  tema dan persoalan, plot cerita, watak dan perwatakan, latar, serta mesej dan pengajaran.&#13;
	Bab yang terakhir pula ialah bahagian kesimpulan. Disini,terkandung rumusan keseluruhan mengenai kajian. Dalam bahagian ini juga, pengkaji akan memberikan serba sedikit pandangan mengenai kajian yang dijalankan ini.</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="117886">
                <text>PL5065 2004 Suhs&#13;
</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="117887">
                <text>2004</text>
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            </elementTextContainer>
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          <element elementId="37">
            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="117888">
                <text>fieda</text>
              </elementText>
            </elementTextContainer>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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              <elementText elementTextId="117889">
                <text>Academic exercise</text>
              </elementText>
            </elementTextContainer>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="117890">
                <text>Suhanah Sinu</text>
              </elementText>
            </elementTextContainer>
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  </item>
  <item itemId="19725" public="1" featured="0">
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              <name>Title</name>
              <description>A name given to the resource</description>
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                <elementText elementTextId="117517">
                  <text>Abstrak  Latihan ilmiah  Akademi Pengajian Melayu</text>
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            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="117524">
                  <text>Haslan Tamjehi</text>
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                <text>Gangguan bahasa Inggeris terhadap pembelajaran bahasa melayu di Sekolah Menengah Shuqun, Singapura&#13;
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                <text>Malay language -- Singapore -- Usage</text>
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                <text>English language -- Singapore -- Usage</text>
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                <text>Malay language -- Foreign words and phrases -- English language</text>
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                <text>English language -- Foreign words and phrases -- Malay language</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="117896">
                <text>Abstrak&#13;
Bahasa Melayu adalah salah satu mata pelajaran yang diajar di Sekolah- sekolah Singapura sebagai bahasa kedua sama seperti bahasa etnik rasmi yang lain seperti Tamil dan Mandarin. Walaupun bahasa melayu merupakan bahasa ibunda kepada masyarakat melayu di Singapura, namun statusnya di sekolah-sekolah hanyalah sebagai  bahasa kedua.&#13;
	Perkara ini disebabkan oleh penekanan dan tumpuan yang diberikan kepada bahasa Inggeris yang merupakan bahasa perantaraan paling utama di Singapura. Oleh itu,gangguan bahasa Inggeris terhadap penggunaan dan pembelajaran bahasa melayu yang standard merupakan salah satu masalah kepada masyarakat melayu terutama sekali golongan pelajar. Oleh yang demikian, kajian ini bertujuan untuk melihat sejauh manakah bahasa Inggeris merupakan gangguan bahasa  kepada pembelajaran bahasa melayu di sekolah-sekolah.&#13;
Dengan menggunakan dua set penulisan karangan pelajar sebagai korpus,kaedah analisis kesalahan bahasa serta model gangguan bahasa Uriel Weinreich digunakan bagi mengenal pasti dan mengklasifikasikan jenis-jenis gangguan bahasa daripada bahasa Inggeris. Borang soal selidik pula digunakan untuk memperkukuhkan dapatan-dapatan daripada analisis korpus kajian.&#13;
Hasil daripada kajian ini memperlihatkan bahawa gangguan daripada bahasa Inggeris wujud di dalam penulisan para pelajar. Kekerapan gangguan ini juga didapati agak tinggi. Kajian ini juga mendapati bahawa gangguan bahasa jenis nahu (grammatical) merupakan jenis gangguan yang terbanyak. Bagi mengatasi masalah ini, beberapa cadangan yang khusus untuk para pelajar dan juga beberapa cadangan untuk masyarakat melayu secara umum, turut diusulkan.&#13;
Kajian ini membuktikan kewujudan gangguan bahasa Inggeris terhadap proses pembelajaran bahasa melayu. Masalah ini bakal menjadi lebih rumit dan genting sekiranya langkah-langkah pemulihan tidak dimulakan dan dipraktikkan. Hal ini harus ditangani dengan segera dan sebaik mungkin kerana ianya melibatkan soal identiti dan warisan budaya masyarakat melayu di Singapura. </text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="117897">
                <text>Suhaimi Suradi</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="117898">
                <text>PL5065 2004 Suhs</text>
              </elementText>
            </elementTextContainer>
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          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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              <elementText elementTextId="117899">
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                <text>Etnografi kampung : Tumpuan kepada kegiatan ekonomi pertanian penanaman getah di Kampung Desa Sri Haji Anuar 2, Batu 17 Air Hitam, Muar Johor</text>
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                <text>Abstrak&#13;
Sejarah pembukaan tanah untuk pertanian di negara ini telah berjalan sejak zaman pra-penjajah lagi. Tetapi pembukaan cara besar-besaran hanyalah mulai kurun ke dua puluhan apabila permintaan untuk getah asli meningkat, iaitu dengan terciptanya kereta-kereta berenjin. Pada masa yang sama juga kopi telah merosot dan peladang-peladang ingin mencuba tanaman baru. Penanaman getah di negara ini dimulakan oleh peladang-peladang Eropah dan Cina. Bagi peladang Eropah, khusus British mereka perlukan bahan mentah iaitu getah untuk menampung permintaan kilang-kilang perindustrian di negara mereka.&#13;
	Selepas perang dunia pertama (1914-1918), industri getah telah mengalami kemelesetan akibat kejatuhan harga yang teruk. Keadaan ini merupakan satu rintangan kepada kemajuan industri getah itu sebagaimana dibayangkan dalam keadaan umum penjagaan tanaman, perparitan dan sebagainya. Banyak daripada estet mula mengehadkan keluaran getah mereka dengan mengubah sistem menoreh dan dengan tidak menoreh sesebuah kawasan tertentu dalam  sesuatu pusingan. Sebaliknya, banyak daripada kebun kecil telah ditinggalkan buat sementera waktu. Pemiliknya cuba mencari pekerjaan di tempat lain atau, sekiranya mereka merupakan pendatang, telah pulang ke tanah air asal mereka. Tetapi juga mereka yang berhijrah ke daerah lain dan menanam padi serta tanaman makanan yang lain.&#13;
	Pada awal pembangunan negeri, Johor tidak mempunyai satu dasar pertanian yang jelas lagi khusus. Pada masa itu apa jenis tanaman yang diberi tumpuan bergantung kepada tahap permintaan terhadapnya. Umpamanya, mulai tahun 1844 hingga ke akhir abad ke-19, tumpuan diberikan kepada kegiatan menanam gambir dan lada hitam dan kemudian diikuti oleh tanaman getah pada awal abad ke-20. Namun demikian, antara tahun-tahun 1921 dan 1930 kecenderungan Johor ialah ke arah pengembangan pesat sektor pertanian. Secara umum,boleh dikatakan bahawa asas kepada dasar pertanian pegawai penjajah Inggeris di Johor ialah kemajuan pertanian ladang atau estate yang amat berbeza daripada jenis kebun kecil peribumi. Kegiatan pertanian di Johor boleh dibahagi kepada dua iaitu ladang dan estet.&#13;
	Pada sebahagian besar abad ke-19, sektor pertanian telah didominasi oleh kegiatan menanam gambir dan lada hitam untuk eksport. Walau bagaimanapun, tanaman ini telah diganti dengan getah pada akhir abad ke-19 dan awal abad ke-20.&#13;
	Kegiatan ekonomi pertanian penanaman getah yang dijalankan pada masa kini adalah tanaman daripada kesinambungan di zaman kolonial British. Kini tanaman getah masa kekal menjadi sumber ekonomi negara. Sejarah lepas menjadikan tanaman ini kekal dijalankan.&#13;
Bersesuaian dengan tujuan penulisan latihan ilmiah ini iaitu untuk melihat kegiatan ekonomi pertanian penanaman getah yang dijalankan di Kampung Desa Sri Haji Anuar 2, Batu 17 Air Hitam, Muar, Johor. Sejarah di zaman kolonial British telah menjadi bukti kepada kebenaran bahawa penanaman getah telah dijalankan semenjak dahulu lagi. Tumpuan kajian ini adalah dilihat daripada pelbagai aspek dalam kegiatan yang dijalankan berkaitan dengan pertanian getah. Ini termasuklah sejarah penoreh getah, cara penanaman getah dijalankan sehinggalah kepada pemasaran dalam hasil pengeluaran. Kajian juga diperluaskan kepada masalah yang dihadapi dalam pertanian tersebut.&#13;
Sejarah telah membuktikan bahawa kegiatan ekonomi pertanian getah yang dijalankan semenjak akhir abad ke-19 dan awal abad ke-20 telah meluas sehingga ke hari ini pertanian penanaman getah ini kekal di Kampung Desa Sri Haji Anuar 2.</text>
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                <text>Suria Mohd Zin</text>
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                <text>Kajian mengenai Oriental Enlightenment di mana pandangan Barat yang menganggap superioritas mereka mempengaruhi masyarakat Timur, terutamanya Melayu, yang mula menerima agenda tersebut dan percaya bahawa kemajuan hanya dapat dicapai dengan meniru ilmu dan pemikiran Barat.</text>
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                <text>Norazimah Hj Zakaria</text>
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                <text>Jurnal Pengajian Melayu.18.2007.p. 109-119.&#13;
DS595.2 M2JPM 2007</text>
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