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Kajian ini bertujuan untuk mengenal pasti strategi komunikasi yang digunakan oleh pelajar Cina di sekolah rendah jenis kebangsaan Cina semasa bertutur dalam bahasa Melayu mengikut kumpulan pelajar daripada kumpulan pencapaian cemerlang, sederhana dan rendah. Kajian ini melibatkan 130 orang pelajar yang dipilih dari lapan buah sekolah rendah jenis kebangsaan Cina di daerah Hulu Langat, Selangor melalui kaedah persampelan strata. Kajian tinjauan dan pemerhatian dengan teknik bercerita dan main peranan digunakan sebagai instrumen untuk mendapatkan data pertuturan lisan bahasa Melayu daripada pelajar Cina. Pelajar dikehendaki bercerita berdasarkan gambar suasana berkelah di tepi pantai. Instrumen kedua ialah main peranan berkaitan perbualan di sebuah restoran. Kajian ini telah menggariskan sebanyak 17 jenis strategi komunikasi. Teori monitor yang dipelopori oleh Krashen (1982) dan Taksonomi Tarone digunakan untuk pengelasan strategi komunikasi, iaitu Strategi Komunikasi Bahasa Lisan dan Strategi Komunikasi Bahasa Bukan Lisan. Dapatan kajian yang diperoleh melalui proses traskripsi data menunjukkan pelajar Cina lebih banyak menggunakan penguguran mesej berbanding strategi komunikasi yang lain. Seterusnya, keseluruhan dapatan menunjukkan pelajar Cina lebih banyak menggunakan strategi komunikasi bahasa bukan lisan, iaitu sebanyak 70% sebagai usaha untuk menggantikan kekurangan kosa kata bahasa Melayu, manakala strategi komunikasi bahasa lisan pula sebanyak 30%. Mereka tidak gemar meninggalkan ujaran secara drastik atau menukar topik apabila berhadapan kesukaran mencari leksikal bahasa lisan yang bersesuaian dengan konteks. Akhir sekali dapatan kajian menunjukkan bahawa pengunaan strategi komunikasi dalam pengajaran lisan dalam bahasa kedua oleh pelajar Cina banyak dipengaruhi oleh sikap dan motivasi yang tinggi, penggunaan dan pendedahan pelajar terhadap bahasa Melayu yang sederhana serta kurang menghadapi masalah-masalah komunikasi.</text>
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                <text>Abstrak&#13;
Kajian ini menganalisis kumpulan puisi yang dihasilkan oleh penyair Dharmawijaya, iaitu kumpulan puisi Warna Maya (1974), Derita Buana (1992), Jejak Kembara (1999) dan Mutiara Kenangan (2006). Keempat-empat kumpulan puisi tersebut dikaji menggunakan Teori Psikoanalisis Freud. Sigmund Freud (1989) merupakan ahli psikologi yang banyak membincangkan tentang keinginan-keinginan dalam diri penyair melibatkan rasa cinta, kehormatan dan kemasyuran. Kajian ini menghuraikan perasaan semulajadi, pengalaman, keinginan dan tingkah laku penyair sehingga terhasilnya puisi. Permasalahan dalam kajian berkait dengan insan, masyarakat dan alam. Kajian tekstual dilakukan secara kualitatif mengambil kira tentang kehidupan dan pengalaman penyair Dharmawijaya. Kajian kepustakaan dan temubual juga dijalankan bagi mencapai objekif kajian. Puisi-puisi yang dihasilkan oleh penyair Dharmawijaya dianalisis bagi menilai sejauh mana wujud dan tergambarnya keinginan-keinginan penyair terhadap rasa cinta, kehormatan dan kemasyuran, Keinginan-keinginan yang wujud dalam diri penyair mempengaruhi pemikiran kreativitinya yang diperlihatkan melalui aspek insan, masyarakat dan alam. Penggunaan konsep-konsep tertentu dari Teori Psikoanalisis Freud yang bersesuaian dengan analisis seperti mekanisme helah bela diri membantu penyair menyampaikan keinginan yang wujud dalam dirinya berdasarkan pengalaman yang pernah dialami. Kajian terhadap puisi-puisi Dharmawijaya, membuktikan bahawa pengalaman yang pernah dilalui oleh penyair mempengaruhi keinginan terhadap rasa cinta, kehormatan dan kemasyuran. Keadaan tertekan yang dialami penyair disampaikan dalam bentuk puisi. Melalui kajian ini, mekanisme helah bela diri represi, sublimasi dan pindah gentian didapati berperanan bagi menyatakan keinginan dalam diri dengan penuh penghayatan. Kesan daripada keadaan bawah sedar dan tekanan yang dialami oleh penyair. Dharmawijaya menyebabkan wujudnya idea dan pemikiran yang menampakkan rupa bentuk dan gaya kepenyairan dalam puisi-puisi yang dihasilkan. Kesimpulannya didapati bahawa penyair menyalurkan keinginan dalam dirinya yang berkaitan dengan rasa cinta, kehormatan dan kemasyuran menggunakan mekanisme helah bela diri berdasarkan pengalaman sebenar yang pernah dilalui dan memenuhi norma masyarakat.</text>
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                <text>"Institusi dan sistem tradisi Orang asal hanya berkesan jka komuniti percaya bahawa adanya keperluan untuk meneruskan pengetahuan tradisi mereka yang wujud sejak turun-temurun. Tetapi ini tidak bermakna bahawa sistem sosial Orang Asal adalah statik (tidak berubah) atau tertutup dari pengaruh luar. Sebaliknya, keupayaan mereka untuk meminjam seta mengadaptasikan apa yang berguna telah membolehkan mereka wujud sehingga zaman kini, dan bukannya terikat kepada budaya pengekalan tradisi yang fanatik dimana adat langsung tidak boleh diubah walaupun memudaratkan komuniti."</text>
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&#13;
DS595.2 Ora 2014</text>
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DS595.2 Ora 2014</text>
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&#13;
DS595.2 O73Nic </text>
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&#13;
DS595.2 O73Nic</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.22.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"In fact, there is very little difference between the proportions of availability of household items between urban Orang Asli households and overall Peninsular Malaysia. This suggests that urban Orang Asli households are not materially very different from their non-Orang Asli neighbors. Of significant note, also, is that a fair proportion of both rural and urban Orang Asli households have access to a radio or television, thereby negating any presumption that they are 'isolated', or that they are blissfully impervious to outside influences."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.32.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"Much of the rationale for governmental approaches to Orang Asli development has its roots in the development theories of the 1960s and 1970s. Even today, the basic philosophy underlying the current development strategies remains the same, although the specific programmes may differ. As such, in order to help situate the current context of Orang Asli politics and development, a brief discussion of the various development models that continue to influence Orang Asli is given below. The critiques and deliberations of several researchers as to the appropriateness of these policies follow this."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.43.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"I have also argued (Nicholas 1997a) that the social stress experienced by the Orang Asli, especially with the loss of their traditional resources, has opened avenues for increased ethnic mapping along generic Orang Asli categories. Orang Asli ethnicity, it would appear, is very much a response of the Orang Asli to their contemporary situation, particularly in the context, as Loh (1993: 168) notes, of the prevalence and dominance of ethnicity in Malaysia's social relations and social structure."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.55.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"The appropriation of Orang Asli resources, particularly their traditional territories, becomes an important project of the state for both economic and political reasons. Economically, because Orang Asli lands are no longer considered a 'frontier' resource, such territories are now a much sought-after factor-of-production, especially if they can be obtained cheaply."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.62.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>Dunn (1975: 109) also noted that the Orang Asli...</text>
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                <text>"Dunn (1975: 109) also noted that the Orang Asli have played a significant role in the Malaysian Peninsula's economic history as collectors and primary traders as early as the 5th century A.D. This is confirmed by Andaya and Andaya (1982: 11), who suggested that an internal trading network had linked the periphery of the forest with the hinterland. By this means, goods were bartered and passed from one group of Orang Asli forest dwellers to another, sometimes over forest tracks but most often along rivers."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.72.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"Despite the varying negative impacts the colonial plan had on the Orang Asli, the strategy nevertheless proved successful in that Orang Asli support for the insurgents waned, and the Malayan government was able eventually to declare the end of the Emergency in 1960."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.82.&#13;
&#13;
DS595.2 O73Nic</text>
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                <text>"In ths regard, the 1961 Policy Statement was perhaps the most important document pertaining to Orang Asli development insofar as it accorded the Orang Asli some recognition of their rights as an indigenous people. It clearly spelt out several affirmative actions that needed to be implemented  if the Orang Asli were to be "allowed to benefit on an equal footing from the rights and opportunities which the law grants to the other sections of the community" (JHEOA 1961: 2)."</text>
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                <text>Colin Nicholas. (2000). The Orang Asli and the contest for resources indigenous politics, development and identity in peninsular Malaysia. Copenhagen. International Work Group For Indigenous Affairs. p.94.&#13;
&#13;
DS595.2 O73Nic</text>
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                  <text>Abstrak Tesis  Doktor Falsafah Akademi Pengajian Melayu</text>
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Kajian ini berhubung perlaksanaan ritual yang dilakukan oleh masyarakat Melayu Sekinchan, Selangor dalam adat perkahwinan. Terdapat empat objektif utama kajian, iaitu mengkaji proses-proses ritual dalam perlaksanaan adat perkahwinan masyarakat Melayu di Kg. Seri Kedah, Sekinchan, Selangor; mengkaji jeins-jenis simbol ritual yang terdapat dalam adat perkahwinan itu; menganalisis makna simbol ritual yang berkenaan; dan menilai nilai-nilai sosial yang terdapat dalam ritual tersebut. Penyelidikan ini bersifat etnografi, mengkaji amalan ritual dalam perkahwinan masyarakat Melayu Seri Kedah. Teknik pengumpulan data yang digunakan dalam penyelidikan terdiri daripada temu bual etnografi yang melibatkan responden terdiri daripada mak andam, pengamal adat dan juga orang agama yang terdiri daripada imam dan kadi. Selain itu temu bual mendalam bersama pengantin dan kumpulan focus turut diadakan. Teknik pemerhatian turut digunakan secara meluas dalam kajian ini bagi memahami dan mendalami ritual dalam adat perkahwinan masyarakat yang dikaji. Teknik pemerhatian dijalankan semasa adat pertunangan, adat pernikahan dan juga adat persandingan. Hasil kajian mendapati terdapat tiga proses ritual yang mengiringi pelaksanaan adat perkahwinan masyarakat Melayu Seri Kedah iaitu ritual sambutan, ritual doa dan ritual jamuan. Ritual sambutan ialah perlakuan memuliakan tetamu yang hadir dalam pelaksanaan adat. Ritual doa memperliharakan permohonan dan pengharapan kepada Allah Swt agar perkahwinan yang dilaksanakan diberkati dan dihindari daripada perkara buruk. Selanjutnya ritual jamuan merupakan ritual terakhir yang dilaksanakan bagi memastikan keseluruhan adat perkahwinan itu mencapai kesempurnaan dan tujuan ia diadakan. </text>
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                <text>PL5065 UMP 2017 Nors</text>
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                <text>Reading -- Ability testing</text>
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Kajian ini bertujuan untuk membangunkan reka bentuk Kit Asas Membaca untuk kegunaan kanak-kanak pemulihan khas dalam pembelajaran membaca bahasa Melayu, Kit Asas Membaca yang dibangunkan mengandungi model, modul, buku latihan, buku cerita, dan kad imbas yang bertemakan cerita rakyat. Tahap keupayaan bacaan kanak-kanak pemulihan khas berdasarkan tiga kemahiran yang terdapat dalam Taksonomi Bloom, iaitu kemahiran kognitif (keupayaan mengingat, memahami, dan mengaplikasi), psikomotor (keupayaan imitasi dan manipulasi), dan afektif (keupayaan pengenalan dan respon). Keberkesanan penggunaan Kit Asas Membaca dalam pembelajaran bahasa Melayu pula dianalisis berdasarkan tiga faktor, iaitu faktor pembelajaran bahasa, penggunaan Bahasa Bantu Mengajar (BBM), dan keupayaan kanak-kanak pemulihan khas itu sendiri. Kajian ini berbentuk kajian kes yang melibatkan lapan orang subjek kajian Tahun Tiga yang mengikuti kelas pemulihan khas. Instrumen yang digunakan ialah Ujian Penilaian Kemahiran Membaca, senarai semak kemahiran psikomotor dan afektif, dan boring pemerhatian tidak berstruktur. Analisis data kuantitatif digunakan untuk mencari peratusan dalam keupayaan kognitif, afektif, dan psikomotor. Analisi data kualitatif juga dijalankan kepada data-data pemerhatian tidak berstruktur dan senarai semak. Kaedah triangulasi kaedah (between method triangulation) digunakan bagi mendapatkan kesahan dan kebolehpercayaan dapatan kajian antara Ujian Penilaian Bahasa, pemerhatian tidak berstruktur, dan senarai semak. Dapatan kajian berbentuk kuantitatif menunjukkan bahawa keupayaan mengaplikasi merupakan keupayaan yang palin dikuasai oleh subjek dalam kemahiran kognitif, iaitu sebanyak 99.58 peratus, diikuti oleh keupayaan memahami 95.36 peratus, dan keupayaan mengingat 95.8 peratus. </text>
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              <elementText elementTextId="136627">
                <text>Nurul Haniza Samsudin</text>
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                <text>PL5065 UMP 2017 Nurhs</text>
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            <name>Date</name>
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                <text>2017</text>
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                <text>fieda</text>
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                <text>Thesis</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141986">
                <text>Universiti Malaya</text>
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                  <text>Abstrak Tesis  Doktor Falsafah Akademi Pengajian Melayu</text>
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                <text>Nilai-nilai kepahlawanan dalam teks Takna' Lawe' daripada komuniti Kayan di Mendalam : kajian semiotik</text>
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                <text>Semiotics and literature</text>
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                <text>Kayan (Bornean people) -- Indonesia -- Kalimantan</text>
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                <text>Abstrak&#13;
Takna ‘Lawe’ ialah salah satu genre sastera berbentuk prosa lirik yang berisikan 6,537 bait. Ia boleh ditampilkan dalam nyanyian dan gerak oleh kaum lelaki tua, dan biasanya diikuti juga dengan tarian oleh kaum wanita. Prosa lirik ini mengandungi kisah-kisah perjuangan dan cinta pahlawan Lawe’ sebagai seorang dewa yang berperang dengan dewi-dewi di kayangan. Selaras dengan adat istiadat komuniti Kayan, Takna ‘Lawe’ memaparkan sebahagian sejarah komuniti Kayan secara, Takna ‘Lawe’ memaparkan sebahagian sejarah komuniti Kayan secara puitis yang hidup di atas bumi dan berhubungan erat dengan para roh di alam baka. Penyelidikan daripada tesis ini difokuskan kepada kajian bait-bait daripada empat bahagian buku Takna ‘Lawe’. Penyelidikan dimulai dengan menetapkan empat idea sentral daripada masing-masing keempat bahagian buku. Selanjutnya, pengkaji mengkategorikan seluruh isi 6,537 bait keempat bahagian buku tersebut menjadi 25 episod sebagai sampel dengan berasaskan sistematik cluster (random) sampling. Sampel yang terdiri daripada 200 bait tersebut dikaji menggunakan teori semiotic Charles Sanders Peirce, iaitu mod triadic mengenai jalinan tanda-objek-interpretant). Dengan kaedah penyelidikan kualitatif, pertanyaan masalah penyelidikan ialah (1) Bagaimana mengkategorikan kepahlawanan dalam teks Takna ‘Lewe’ mengikut kategori tanda berdasarkan Teori Semiotik Peirce? (2) Bagaimana menjelaskan makna tanda-tanda kepahlawanan Lawe’ berdasarkan Teori Semiotik Peirce? (3) Bagaiaman menilai mesej dan nilai-nilai kepahlawanan Lawe’ berdasarkan Profil Kepahlawanan Lawe’, iaitu Kemanusiaan, Kedewaan, dan kesaterian? Objektif peyelidikan dalam menetapkan nilai-nilai kepahlawanan yang tersirat ialah (1) mengakategorikan kepahlawanan dalam teks Takna ‘Lewe’ engikut kategori tanda berdasarkan Teori Semiotik Peirce; (2) menjelaskan makna tanda-tanda kepahlawanan Lawe’ berdasarkan Teori Semiotik Peirce; (3) menilai mesej dan nilai-nilai kepahlawanan Lawe’ berdasarkan Profil Kepahlawanan Lawe; iaitu Kemanusiaan, Kedewaan, dan Kesateria.</text>
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            <description>An entity primarily responsible for making the resource</description>
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                <text>Albert Rufinus</text>
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                <text>PL5065 UMP 2017 Ruf</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>2017</text>
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            <name>Contributor</name>
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                <text>fieda</text>
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                <text>Thesis</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141987">
                <text>Universiti Malaya</text>
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                  <text>Abstrak Tesis  Doktor Falsafah Akademi Pengajian Melayu</text>
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                <text>Pengekalan dan peralihan bahasa dalam kalangan orang Batak Toba di Pontianak, Indonesia</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="136642">
                <text>Batak language -- Indonesia</text>
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              <elementText elementTextId="136643">
                <text>Toba-Batak dialect -- Indonesia</text>
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                <text>Toba-Batak (Indonesian people) -- Indonesia -- Social conditions</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="136645">
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Pada masa kini, penggunaan bahasa Batak toba di Pontianak sudah semakin berkurangan. Orang Batak Toba tidak mampu untuk mengekalkan bahasa mereka apabila berdepan dengan penduduk tempatan yang lebih ramai. Orang Batak Toba menggunakan bahasa Indonesia apabila berkomunikasi dengan masyarakat tempatan dan juga sesama ahli keluarga. Kenyataan ini didapati atas kajian pengekalan dan peralihan bahasa dalam kalangan orang Batak Tobadi Pontianak, Indonesia. Objektif kajian ini adalah untuk mengenal pasti tanda-tanda pengekalan dan peralihan bahasa dalam kalangan orang Batak Toba di Pontianak, untuk menjelaskan faktor yang menyebabkan peralihan bahasa, dan mencadangkan usaha untuk melestarikan bahasa yang sedang mengalami peralihan. Berasaskan Analisis Domain Perlakuan Bahasa, kedalam kajian ini telah dijalankan soal selidik terhadap 201 responden. Jumlah itu sama dengan 10% daripada jumlah orang Batak Toba di Pontianak. Soal selidik yang dilakukan adalah berkaitan dengan latar belakang responden, penguasaaan, dan pemilihan bahasa dalam sembilan domain. Selain itu, juga dilakukan pemerhatian untuk mendapatkan penggunaan bahasa semula jadi mereka di Bandar Pontianak berasaskan teori Akomodasi Berbahasa. Untuk menunjukkan perbandingan peringkat penguasaan dan pemilihan bahasa, responden dibahagikan berasaskan generasi, iaitu (1) Pendatang asli di bandar Pontianak, lelaki atau perempuan, berusia 65 tahun atau lebih, disebut generasi pertama (disingkatkan G I); (2) Keturunan dari generasi pertama, lelaki atau perempuan, lahir di bandar Pontianak, disebut generasi kedua (disingkatkan G II); dan (3) Keturunan dari generasi kedua, lelaki atau perempuan, lahir di bandar Pontianak, berusia minimum 12 tahun, disebut generasi ketiga (disingkatkan G III). </text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Hotma Simanjuntak</text>
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            <description>A related resource from which the described resource is derived</description>
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              <elementText elementTextId="136647">
                <text>PL5065 UMP 2017 Sim</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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              <elementText elementTextId="136648">
                <text>2017</text>
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            <name>Contributor</name>
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              <elementText elementTextId="136649">
                <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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            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="141988">
                <text>Universiti Malaya</text>
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                  <text>Abstrak Tesis  Doktor Falsafah Akademi Pengajian Melayu</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Lawi ayam : aesthetic experience and design-user system assesment of a Malay weapon artefact</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Weapons -- Malaysia</text>
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              <elementText elementTextId="136653">
                <text>Malays -- Social life and customs</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="136654">
                <text>Abstrak&#13;
Pelestarian terhadap pengetahuan produk kebudayaan Melayu adalah amat perlu bagi memantapkan pembangunan reka bentuk produk dalam era budaya baharu. Walaupun banyak kajian mengenai artifak budaya Melayu di Malaysia, namun tiada informasi yang terperinci tentang pengetahuan mampan pengalaman estetik penggunanya. Malah, kebanyakan dokumestasi sering menjurus kepada konteks tertentu artifak popular yang sudah begitu lazim dalam kebudayaan Melayu. Akibatnya, pereka tempatan mempunyai pemahaman yang rendah tentang artifak gunaan Melayu kerana kurangnya kajian rapi yang mengambil kira reka bentuk dan sains manusia dalam pengalaman pengguna. Kajian ini memaparkan pemahaman pengetahuan tersebut boleh dikembangkan ke peringkat yang tinggi dari segi ilmu asset ketara dan juga tidak ketara untuk diberi paradigma baharu dalam konteks reka bentuk produk budaya Melayu. Tujuan kajian ini adalah untuk membangunkan sistem reka bentuk-pengguna melalui penilaian terhadap pengalaman estetik pada artifak senjata Melayu bagi memantapkan pengetahuan reka bentuk produk budaya Melayu dengan artifak Lawi Ayam sebagai kajian kes, Kajian ini menggunakan kajian literature dan pemerhatian analitikal pada artifak LA Melayu untuk mendokumentasi karakteristik fizikal reka bentuk dan ilmu tersirat untuk analisis sintaktik. Seterusnya, pemerhatian penuh dan temu bual separa-berstruktur digunakan untuk memahami pengalaman estetik pengguna LA melalui analisis pragmatik dan evaluasi kebolehgunaan artifak. Akhir sekali, kajian ini menggunakan ujian pengesanan mata bagi menyeliidk respon tingkah laku mata dan kognitif melalui pengalaman estetik pra-wujud leh pengguna ketika mengevaluasi reka bentuk artifak LA dengan gabungan dua pengetahuan oleh konteks artifak LA (pengukuran sintaktik) dan konteks pengguna (pengukuran pragmatik).</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Siti Mastura Md Ishak</text>
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