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&#13;
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&#13;
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BP595.2 Ker 1999&#13;
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&#13;
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BP595.2 Ker 1999&#13;
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BP595.2 Ker 1999&#13;
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Keratan sosio budaya &#13;
BP595.2 Ker 1999&#13;
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&#13;
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Keratan sosio budaya &#13;
BP595.2 Ker 1999&#13;
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&#13;
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Keratan sosio budaya &#13;
BP595.2 Ker 1999&#13;
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Kajian ini melihat perubahan kedudukan dan peranan watak-watak wanita utama dan sampingan dalam Sembilan buah novel Sasterawan Negara, A. Samad Said. Perubahan itu dikaji dalam kerangka sosial dan sejarah yang terbahagi kepada tahap-tahap sebelum perang, zaman perang, selepas perang dan selepas merdeka. Kedudukan dan peranan watak-watak wanita itu dikaji menggunakan perspektif feminis yang menekankan kesan beberapa faktor ke atas pengarang dalam pembentukan ideologi jantina yang mendasari perlukisan watak-watak wanita tersebut. Faktor-faktor itu termasuklah kesan sosio-budaya, agama, pengalaman pengarang serta hubungannya dengan keluarga, wanita, masyarakat dan zaman. Menerusi perpsektif feminis ini novel-novel yang dikaji mengajukan wujudnya korelasi yang nyata antara pencapaian pendidikan wanita dan perubahan peranan serta peningkatan kedudukan mereka. Sehubungan dengan itu, wanita tradisi yang tidak berpendidikan dan justeru itu tidak berdikari sering terdedah kepada penganiayaan khususnya jika tiada perlindungan keluarga. Sebaliknya wanita moden yang berpendidikan dan justeru itu berdikari tidak terikat dengan tuntutan keluarga dan dapat mencorak hidup mereka. Oleh itu buruk baik nasib mereka dapat ditentukan sendiri lantaran bebas membuat keputusan sendiri. Sehubungan dengan itu juga, wanita moden digambarkan Berjaya membaiki status hidup mereka jika mereka tidak menyeleweng dari norma-norma sosial dan nilai agama Islam. Seterusnya, pengarang secara keseluruhannya memberi kedudukan yang baik kepada wanita yang berpegang teguh kepada nilai-nilai tradisi seperti lemah-lembut, setia dan sabar.</text>
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            <name>Date</name>
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                <text>1995</text>
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                <text>Abstrak&#13;
Kajian ini bertitik tolak daripada latar belakang fenomena yang berkisar di sekitar tiga hal. Yang pertama ialah hakikat pendidikan dan juga pendidikan bahasa sebagai asas kehidupan bertamadun bagi manusia. Yang kedua ialah peranan pendidikan bahasa dalam proses berlangsungnya pendidikan umum, iaitu sebagai ilmu asas menurut hierarki ilmu yang dikemukakan oleh al-Ghazali. Yang terakhir pula ialah agenda dan program ‘’pengislaman ilmu’’ yang mula digerakkan sejak tahun 1970-an sebagai upaya menanggap persoalan ilmu menurut pandangan hidup dan epistemologi Islam. Dalam program tersebut, salah satu aktiviti yang diberi tumpuan perhatian ialah pengislaman ilmu dalam segala disiplin, termasuk linguistik dan pendidikan&#13;
Kajian ini pada dasarnya bertujuan merumuskan falsafah pendidikan bahasa (sekaligus falsafah bahasa itu sendiri) menurut tasawur Islam sebagai alternatif kepada falsafah pendidikan Barat yang didapati terpecah-pecah menurut kecenderungan pelbagai aliran falsafah dan teori. Di samping itu dikaji juga pelaksanaan falsafah pendidikan bahasa dalam konteks Malaysia, sesuai dengan pelaksanaan gagasan bersepadu, yang merupakan hasil langsung daripada Persidangan Pertama Pendidikan Islam di Makkah pada tahun 1977.&#13;
Selain mengemukakan pelaksanaan pendidikan bersepadu yang turut melibatkan pendidikan Bahasa (dalam konteks ini bahasa Melayu yang menjadi bahasa kenbangsaan, bahasa rasmi, dan bahasa penghantar ilmu), dikaji juga suatu aspek pelaksanaannya di sekolah dengan memilih aspek persepsi guru Bahasa Melayu sebagai fokusnya. &#13;
Beberapa rumusan tentang asas-asas falsafah pendidikan bahasa disarankan, iaitu pendidikan bahasa sebagai pengembangan potensi tenurani pada manusia, pendidikan bahasa sebagai saranan untuk menekuni suatu sistem dalam sistem sarwajagat ciptaan Tuhan, pendidik bahasa sebagai asas proses pengilmuan manusia, serta pendidikan bahasa sebagai wadah pewarisan nilai-nilai dan kebudayaan. Dalam aspek perlaksanaannya di Malaysia, disarankan suatu penyataan eksplisit tentang falsafah pendiidikan bahasa Melayu, langkah-langkah mengatasi masalah–masalah yang ada, langkah-langkah memesatkan perlaksanaan pendidikan bersepadu bahasa Melayu, serta beberapa kajian lanjutan.</text>
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                <text>Awang Sariyan</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141892">
                <text>Universiti Malaya</text>
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                <text>Folk literature, Malay -- Criticism, Textual</text>
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                <text>Abstrak&#13;
Kajian ini adalah kajian filologi, iaitu melibatkan kerja-kerja mentransliterasi sebuah naskhah bertulisan rumi. Naskhah yang telah siap ditransliterasi ini kemudiannya diberikan anotasi. Berdasarkan naskhah yang telah siap diedit ini satu kajian untuk mencari makna penulisan naskhah-naskhah sastera sejarah dilakukan.&#13;
	Bab 1 memuatkan latar belakang kajian-kajian yang dilakukan oleh sarjana terdahulu terhadap naskhah Melayu. Tumpuan khusus diberikan kepada naskhah sastera sejarah. Daripada tinjauan itu didapati tidak banyak kajian yang menumpukan kepada usaha mencari makna penulisan sesebuah naskhah. Bab ini juga memuatkan bahan kajian, iaitu teks Riwayat Kelantan yang terdapat dalam bentuk mikro filem di Perpustakaan Besar, Universiti Malaya Kuala Lumpur. Selain daripada itu dijelaskan juga tujuan kajian, bidang dan juga skop kajian ini. Di akhir bab ini diberikan beberapa istilah yang akan digunaakan dalam kajian.&#13;
	Bab 2 pula merupakan kerangka teori kajian ini. Dalam bab ini dibincangkan beberapa konsep seperti sastera, adab, analisis teks, interteks dan konteks. Dalam bab ini juga dibincangkan lima model kajian sarjana-sarjana terdahulu yang bertujuan untuk mencari makna teks. Perbincangan model-model kajian ini adalah sebagai usaha untuk membina sebuah model yang akan digunakan dalam kajian ini. Daripada beberapa model kajian yang dibincangkan itu tidak ada satu pun model kajian yang berupaya mencari makna hakiki sesebuah karya kerana mereka mengabaikan faktor agama, Dengan yang demikian dalam bahagian terakhir bab ini dikemukakan model kajian hermeneutik-adab yang akan digunakan dalam kajian ini. &#13;
	Bab 3 merupakan satu perbincangan secara umum tentang negeri Kelantan seperti asal mula Kelantan mendapat nama, faktor-faktor yang menyumbang kearah kemunculan ramai penulis-penulis di Kelantan. Akhir sekali dibincangkan beberapa naskhah Melayu lama yang ada di Kelantan pada masa ini. </text>
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                <text>Zahir Ahmad</text>
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                <text>PL5110.3 Zaha</text>
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                <text>1997</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141893">
                <text>Universiti Malaya</text>
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                <text>Utusan untuk kebaikan : analisis watak pradata dalam novel Melayu</text>
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            <description>The topic of the resource</description>
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                <text>Malay fiction -- History and criticism&#13;
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                <text>Characters and characteristics in literature</text>
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                <text>Abstrak&#13;
Tesis ini mengandungi empat bab, membicarakan tentang watak ‘pradata ‘ dalam novel Melayu. Setelah definisi dan huraian ‘pradata’ itu diberikan, penelitian ini memaklumkan tentang tujuan kajian, dasar pemilihan bidang kajian, masalah kajian dan peleraiannya, serta memperkenalkan 10 novel korpus. Antara tujuan terpenting kajain ini ialah usaha untuk mengemukakan teori pembentukan watak pradata dalam cereka Melayu.&#13;
	Sebelum mencapai tujuan terpenting itu, kajian ini memperkatakan tentang erti novel Melyau, lalu skopnya dikhususkan lagi kepada pembicaraan terhadap 13 watak pradata yang terdapat dalam 10 novel korpus. Segala huraian ini terdapat di dalam Bab 2. &#13;
	Di dalam Bab 3 pula, setelah mengenalpasti peranan dan sumbangan pradata, diteliti pula unsur-unsur dalaman dan luaran yang membentuk dan menjadikan seseorang watak itu sebagai pradata. Di samping itu dikesani pula bahawa jenis-jenis pradata dapat dibahagi kepada enam iaitu pradata agama, ekonomi, feminism, nasionalisme, pendidikan dan resam. Setiap jenis pradata itu diberikan definisi serta contoh-contoh dari novel korpus.&#13;
	Setelah jenis pradata diketahui dan unsur-unsur pembentukan pradata dikenal pasti (iaitu unsur-unsur : dari dalam diri, keluarga, pendidikan dan perkerjaan, pergaulan, pengalaman perjalanan, bacaan, peristiwa tempatan sezaman, gerakan luar negeri dan agama), maka butiran serta unsur-unsur yang berpencar-pencar itu dikumpulkan dan disatukan sebagai asas-asas penting membina teori pembentukan watak pradata dalam cereka Melayu. Penemuan dan kesimpulan ini diutarakan dalam Bab 4 yang merupakan bab akhir kajian ini.</text>
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            <description>An entity primarily responsible for making the resource</description>
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                <text>Mohd. Anuar Rethwan</text>
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                <text>PL5131 Mohahr</text>
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            <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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                <text>1997</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
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                <text>fieda</text>
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            <description>The nature or genre of the resource</description>
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                <text>Thesis</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141894">
                <text>Universiti Malaya</text>
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                <text>Persoalan dendam dalam sastera Melayu</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Abstrak&#13;
Kehadiran hikayat-hikayat Melayu menjadi manifestasi kepada kewujudan sebuah masyarakat Melayu pada satu ketika dahulu. Hikayat-hikayat Melayu  ini yang dikesan penghayatannya sejak zaman Hindu membawa kepada zaman Peralihan dan seterusnya kepada zaman Islam, dan dikenal pasti mewarnai kesusasteraan lama di rantau Tanah Melayu termasuk Aceh, Minang dan Jawa, tidak sahaja memberi hiburan kepada pembaca, tetapi fungsinya yang lebih berharga ialah sebagai bahan bukti kepada jatidiri, wacana pemikiran dan aspirasi masyarakat Melayu itu sendiri.&#13;
Berlandaskan penelitian drama tragedi di dalam periode Yunani dan periode pemerintahan Ratu Elizabeth 1, emosi dendam banyak sekali mempengaruhi tema dan jalan cerita drama tragedi berkenaan. Willliam Shakespeare dan Thomas Kyd mengeksploitasikan emosi dendam untuk menarik minat penonton apabila drama dendam mereka dipentaskan. Intrig dan peranan darah memainkan peranan meransang keghairahan penonton. Emosi dendam yang menjadi bumbu utama kepada drama tragedi ini seolah-olah mengorek keluar keresahan masyarakat Inggeris pada periode berkenaan yang dahagakan pembalasan dendam dan keadilan. &#13;
Dengan meneliti emosi dendam di dalam hikayat-hikayat Melayu ini akan menyerlahkan hatibudi masyarakat Melayu dalam menangani masalah harian yang membabitkan hati dan perasaan, jasmani dan rohani. &#13;
Pentafsiran emosi dari aspek ‘fenomenologi’ lewat hikayat-hikayat Melayu, yang tidak dominan kehadirannya didalam setiap hikayat yang dikaji-sekadar menjalankan peranannya yang bersifat didaktik-menggambarkan masyarakat Melayu pada suatu ketika dahulu yang peka dengan urusan kasih sayang, kewibawaan yang wajar ditegakkan, keadilan yang saksama-kesemuanya demi kepentingan keharmonian dan kemuliaan etika di dalam kehidupan. </text>
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                <text>Amida Abdul hamid</text>
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                <text>Abstrak&#13;
A. Samad Ismail terkenal sebagai seorang tokoh wartawan, sasterawan dan politik. Beliau telah melibatkan diri dalam bidang tersebut sejak dekat 40-an dan telah melalui empat fasa dalam proses penglibatannya sebagai wartawan, saterawan dan politik iaitu zaman Perang Dunia Kedua, selepas, era perjuangan kemerdekaan dan selepas merdeka. Minatnya dalam kesusasteraan bermula sejak masih kecil. Ibunya sering menceritakan cerita lisan kepadanya. Setelah bersekolah rendah, bapanya iaitu seorang guru besar telah membelikan surat khabar untuk bacaannya. Ruangan yang diminatinya ialah ruangan pojok oleh A. Rahim Kajai. &#13;
Ketika Perang Dunia Kedua, A. Samad Ismail bertugas dan memimpin Berita Malai. Sebagai wartawan, pemerhatian, renungan dan perspektifnya amat tajam terutama terhadap isu-isu sosial dalam zaman perang. Dalam zaman perang ini, beliau amat rapat dengan Ishak Haji Muhamad dan Ibrahim Yaacob. Mereka membimbingnya dalam bidang politik. Pengalamannya sebagai wartawan dan pengetahuan politik yang diperolehi daripada mereka mendorongnya menulis beberapa buah cerpen yang menyokong Jepun tetapi secara tersirat menyebarkan semangat nasionalisme kepada khalayak. Cerpen yang ditulisnya pada zaman Jepun itu ialah ‘ Si Pengali’, ‘Ubi Kayu’ dan ‘Ke Bintan To’.&#13;
Persahabatannya dengan Ibrahim Yaacob, Ishak Haji Muhamad dan beberapa orang nasionalis Indonesia mempengaruhi ideologi politiknya terhadap perjuangan kemerdekaan dan isu bangsa serumpun. Isu-isu nasionalisme, perjuangan kemerdekaan bangsa serumpun terdapat dalam cerpennya ‘Antara Dua Kekasih’ dan ‘Insaf’.</text>
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                <text>Universiti Malaya</text>
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                <text>Novel-novel A. Samad Said : menghayatinya dari sudut estetika sastera </text>
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                <text>Abstrak&#13;
Kajian ini akan dibahagikan kepada tiga bahagian, iaitu pertama bahagian pengenalan; kedua bahagian kajian terhadap teks; dan ketiga bahagian kesimpulan. Dalam bahagian pengenalan termuat dengan pengertian umum estetika, erti keindahan, erti seni, sejarah perkembangan ilmu falsafah estetika secara ringkas tetapi menyeluruh, dan juga memperjelaskan aspek-aspek estetika yang ada kaitannya dengan kepentingan kajian ini. Di samping itu, penjelasan juga diberikan tentang kaedah-kaedah pengkajian yang digunakan dalam mengkaji novel-novel A. Samad Said ini. Bahagian ini di anggap sebagai penting memandangkan kita perlu memahami pengertian falsafah estetika dan kaedah-kaedah yang akan digunakan itu terlebih dahulu sebelum dapat mengkaji teks-teks khusus. &#13;
Bahagian kedua pula dipecahkan kepada tiga bab, iaitu Bab ii, Bab III dan Bab iv. Bab II memuatkan persoalan-persoalan penghayatan kita terhadap keindahan isi yang merupakan peristiwa-peristiwa yang terdapat Dalam Sembilan buah novel A. Samad Said yang menjadi tumpuan kajian. Dalam bab ini kita dapat melihat bagaimana isi novel-novel ini mampu menarik minat dan memberikan pengalaman estetika kepada kita yang menghayati. Bab III pula membicarakan tentang keindahan pernyataan dalam novel-novel yang diteliti. Bab ini cuba meneliti bentuk-bentuk tertentu pernyataan, khususnya khayalan, gerak-laku dan pengucapan watak-watak dalam novel-novel ini, yang berhasil memancarkan pergolakan jiwa atau emosi para wataknya sehingga mampu pula mempengaruhi jiwa dan perasaan kita yang menghayatinya lalu turut merasaan seperti apa yang dirasakan oleh para watak brkenaan. Manakala Bab IV pula membicarakan tentang keindahan pelbagai bentuk gubahan yang terdapat dalam novel-novel yang diteliti. Kita akan melihat bagaimana gubahan-gubahan itu mempunyai kesan-kesan estetika tertentu dalam menyampaikan peristiwa atau sesuatu pernyataan. Kita juga akan melihat bagaimana suatu bentuk gubahan pernyataan itu mampu untuk menyatakan sesuatu yang tersirat dan berkehendak tafsiran di sebalik apa yang tersurat di dalamnya.&#13;
Bahagian ketiga dan terakhir merupakan kesimpulan kepada apa yang telah dikaji. Segala rumusan dilakukan dalam bahagian ini mengenai setiap penemuan yang diperolehi, iaitu termasuklah keindahan pada peniruan, keindahan pada bentuk, keindahan pada pernyataan dan keindahan pada kesatuan dalam kepelbagaian dan melihat bagaimana unsur-unsur itu berhasil membangkitkan kepuasan estetika kita dalam penghayatan karya-karya yang diteliti. Kita juga disini melihat kedudukan A. Samad Said dan karya-karya khususnya yang dikaji dalam dunia kesusasteraan nasional dan dunia internasional. </text>
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Kajian secara makro ini adalah mengenai peranan, organisasi dan kandungan akhbar-akhbar utama di Semenanjung Malaysia. Tempoh pengkajian asas ialah dari tahun 1989 hingga tahun 1995. Sampel yang dipilih mengandungi lapan akhbar utama, dua bagi setiap bahasa.&#13;
Selain kaedah diskriptif dua kaedah utama digunakan dalam kajian ini : &#13;
(a)	Analisi kandungan akhbar-akhbar tersebut bagi minggu buatan dalam tahun 1989 untuk hari-hari berikut : Isnin 19hb Jun; Selasa 25hb Julai; Rabu 2hb Ogos; Khamis 7hb September; Jumaat 20hb Oktober; Sabtu 1hb November; dan Ahad 10hb Disember. Sample keseluruhan bagi hari-hari tersebut berjumlah 56 akhbar. Pembolehubah-pembolehubah berikut telah dikaji: kategori dan kekerapan berita dalaman dan luar negeri; personaliti-personaliti yang disebut; sumber berita; analisis berita politik dan analisis muka depan.&#13;
(b)	Tinjauan meliputi 91 ‘’gatekeeper daripada lapan akhbar tersebut denan penggunaan boring soalselidik ‘’standard’. Soalan-soalan yang ditanya mewujudkan suatu profail demografi responden; gambaran tentang alam pekerjaan mereka; pendapat mereka tentang unsur-unsur dan nilai-nilai berita ; dan pendapat mereka tentang profesion kewartawanan, termasuk penilaian mereka tentang masa depan kewartawanan di Malaysia.</text>
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                <text>Universiti Malaya</text>
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Satu kajian antropologi budaya telah dijalankan untuk mendapatkan data tentang perubatan Melayu di Kedah dan Perlis. Tujuan kajian ialah untuk menentukan konsep berhubung dengan kesihatan dan penyakit dan untuk membentangkan pembentukannya sebagai realiti sosial. Kajian memfokuskan kepada falsafah dan prinsip yang digunakan oleh bomoh dalam penjagaan kesihatan dan rawatan penyakit. Dalam hubungan ini huraian mengenai teori penyakit dan keuzuran dibincangkan. Kajian juga bertujuan untuk melihat faktor-faktor yang mempengaruhi pembangunan perubatan Melayu dan untuk mengemukakan strategi-strategi kearah kemajuannya. Hasil kajian mendapati asas dan falsafah perubatan Melayu berteraskan ajaran Islam. Teori mengenai penyakit dan keuzuran pada keseluruhannya dibentuk atas pengetahuan agama, kepercayaan kepada makhluk ghaib dan persekitaran fizikal. Rasional dan keperhatinan kepada keadaan manusia menjadi sebahagian daripada rawatan bomoh. Sungguhpun penjagaan kesihatan merupakan satu bahagian penting perubatan Melayu, penekanan lebih bertumpu kepada aspek rawatan. Kesimpulan kajian ialah perubatan Melayu dibina atas prinsip-prinsip falsafah agama yang kukuh. Implikasi yang boleh dibuat daripada kajian ialah keperluan untuk memberi penekanan sewajarnya kepada kaedah-kaedah penjagaan dan untuk menengahkannya sebagai suatu model penjagaan kesihatan altenatif di Malaysia.</text>
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                <text>Hanif Md Lateh. (2018). Model Warisan Ketatanegaraan Melayu Islam melalui Itqan al-Muluk bi Ta‘dil al-Suluk.BITARA International Journal of Civilizational Studies and Human Sciences.1(1).pp1-7&#13;
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                <text>Institusi istanan sebagai kayu ukur ketamadunan bangsa Melayu awal </text>
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                <text>" Institusi istana yang telah lema wujud sebagai pusat tamadun di Alam Melayu."</text>
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                <text>Keagungan seni bina istana sebagai bukti tahap intelektual bangsa Melayu awal </text>
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                <text>" Kedua, keagungan seni bina bangunan istana kayu tempat bersemayam sultan memerintah ketika itu..."</text>
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