This article examines the role of Eurocentric thought in shaping colonial representations of Malay sociopolitical culture in Perak during the formative period of British imperialism, particularly following the Pangkor Treaty of 1874. It argues that colonial discourse was structured by Eurocentric epistemologies that reconfigured indigenous images to legitimise imperial ideology. Adopting a qualitative method, the study analyses personal writings and official reports produced by British administrators who directly engaged with Perak in the late 19th-century. Figures such as Harry Ord, Andrew Clarke, John F. McNair, Frank Swettenham, William G. Maxwell and Hugh Clifford generated narratives that portrayed Malay society through colonial lenses. A close reading reveals how administrators strategically emphasised perceived backwardness, inefficiency and corruption in Malay political culture as rhetorical devices to rationalise imperial expansion. This construction advanced Britain’s dual claim: the extraction of local resources alongside a civilising mission that promised order, progress and humanitarian values. By renarrating local practices, inventing myths of sociopolitical deficiency and embedding Eurocentric frameworks, British officials manufactured a moral justification for exploitative governance. The study contributes to postcolonial historiography by highlighting how discourse, power and knowledge intersected in consolidating imperial control in Perak.
Kajian ini mengkaji kaitan genetik antara bahasa Jawa yang terdapat di Parit Sulong, Batu Pahat, Johor, dengan bahasa Melayu yang termasuk dalam keluarga bahasa Austronesia. Pendekatan leksikostatistik dan glotokronologi digunakan untuk mengukur peratusan kosa kata berkognat dan menganggarkan tempoh pemisahan kedua-dua bahasa ini. Senarai 100 kata asas Swadesh digunakan sebagai asas analisis, iaitu 22 kosa kata bahasa Jawa Parit Sulong, Batu Pahat, Johor, dikenal pasti berkognat dengan bahasa Melayu, menghasilkan kadar kekerabatan sebanyak 24.44%. Berdasarkan tahap ini, kedua-dua bahasa dikategorikan dalam hubungan rumpun seperti yang disarankan oleh Gudschinsky pada tahun 1964. Analisis glotokronologi menunjukkan bahawa pemisahan antara bahasa Jawa dengan bahasa Melayu berlaku antara abad ke-22 sebelum Masihi hingga abad ke-33 sebelum Masihi. Kajian ini mengetengahkan perubahan kosa kata sebagai refleksi hubungan genetik kedua-dua bahasa dan menegaskan kepentingan memahami kaedah pengelompokan bahasa dibuat menggunakan pendekatan yang relevan.
This article examines discursive transformations in Vietnamese children’s literature from 1975 to 2024 and traces the shift from collective, revolutionary ideals to more individualised and postmodern modes of representation. Situated in a post-war context reshaped by the Doi Moi reforms and subsequent globalisation, Vietnamese children’s literature has operated as a cultural institution for the construction of collective memory, images of childhood and social subjectivity. Drawing on theories of children’s literature and post-war memory studies, this study analyses 30 representative texts through literary discourse analysis, content analysis and intertextual analysis. The findings show how evolving modes of expression both reflect and help shape Vietnam’s broader sociocultural transformations. By offering a case study grounded in Vietnam’s distinctive socialist and reform-oriented context, the article broadens global scholarship on post-war children’s literature and makes theoretical as well as practical contributions to research on discourse, cultural memory and post-war childhoods.
Overseas Chinese literature embodies the historical memory, identity negotiation and cultural expression of diasporic Chinese communities within transnational and cross-cultural contexts, making it an essential component of globalisation and diaspora studies. However, its overall research framework has not yet been systematically reviewed. Existing studies in this field remain thematically fragmented and methodologically limited, highlighting the urgent need for bibliometric and visualised analyses to reveal its research hotspots and evolutionary trends. This study analyses 397 publications retrieved from the Web of Science Core Collection (2006–2025) using CiteSpace software and integrates keyword co-occurrence, clustering and timeline mapping techniques within the theoretical framework of globalisation and diaspora studies. The findings indicate a clear evolution from early focuses on immigrant identity and ethnic characteristics to more diversified themes such as gender politics, cultural hybridity and transnational writing, with transnationalism emerging after 2019 as the dominant analytical paradigm in the field. These results not only map the knowledge structure and evolutionary trends of overseas Chinese literature but also demonstrate how integrating globalisation and diaspora theories with bibliometric methods can provide a systematic foundation and analytical framework for future cross-cultural and interdisciplinary research.
The article looks at Shyam Benegal’s 1992 film adaptation of Dharamveer Bharati’s novel, Suraj Ka Satvan Ghoda (The Sun’s Seventh Horse), published in 1952, through the analytical lenses of disability, gender and the theoretical construct of “creative fidelity” in adaptation. By juxtaposing the cinematic text with its literary precursor, this study interrogates Benegal’s hermeneutic reconstruction of marginalised identities, particularly those of women and individuals with disabilities. Situated in an examination of their respective sociopolitical contexts, the analysis scrutinises the extent to which Benegal’s adaptation destabilises or consolidates dominant cultural narratives surrounding disability, gender and class/caste. The findings demonstrate a complex interlacing of subversion and compliance that characterises the adaptation’s reconstruction of different themes, offering a comprehensive critique of its sociopolitical positioning. This study contributes to the broader discourse on representational politics in Indian cinema and contends that the adaptation is a liminal space where hegemonic paradigms are both interrogated and reaffirmed.
This study examines the structure and interpretation of possessive noun phrases in Malay from both morphosyntactic and pragmatic perspectives. It focuses on three principal possessive constructions: the N + N construction (e.g., rumah saya [my house], basikal saya [my bicycle]), the clitic-nya construction (e.g., basikalnya [his/her bicycle], rumahnya [his/her house]) and the lexical possessive marker punya (own). The analysis is based on corpus data extracted from the Dewan Bahasa dan Pustaka (DBP) corpus database, providing empirical evidence of naturally occurring possessive usage in Malay discourse. A total of 338 concordances of basikalnya and 100 concordances of rumahnya were generated from texts across all genres and decades. For the N + N possessive pattern, 259 relevant concordances were identified from the first 2,000 corpus hits of the structure exemplified by rumah saya, as documented in Tatabahasa Dewan. In addition, data on the lexical marker punya were extracted, yielding 14,393 concordances from the DBP corpus, reflecting its widespread use in possessive constructions. Methodologically, the study employs a morphological-syntactic analysis grounded in transformational generative grammar, drawing on the Minimalist Program to account for the internal composition and syntactic derivation of possessive noun phrases. While this structural analysis captures the formal properties of possession, it does not fully explain how Malay speakers interpret possessive meaning in constructions lacking overt genitive morphology. To address this, the study incorporates Relevance Theory as a pragmatic analytical framework, highlighting the role of inferential processes, contextual assumptions and cognitive optimisation in meaning interpretation. The findings show that Malay speakers systematically recover possessive meaning through pragmatic inference, relying on contextual cues and shared knowledge even in the absence of explicit morphological marking. This study contributes to the understanding of Malay morphosyntax and pragmatics by elucidating how possession is structurally represented and cognitively inferred in a language without overt genitive marking.
The image of risk-taking travellers has traditionally been ascribed to men. This study seeks to examine how contemporary Indian women’s photo-travelogues, Zanskar to Ziro: No Stilettos in the Himalayas by Sohini Sen and Walking in Clouds: A Journey to Mount Kailash and Lake Manasarovar by Kavitha Yaga Buggana, disrupt gendered notions of adventure travel. Utilising theoretical frameworks of women’s travel writings, spatiality studies and feminist geography, the study argues how, in the 21st century, intrepid Indian women navigate unfamiliar, rugged and ostensibly inaccessible terrains in South Asia, exhibiting willingness to take on challenges despite their vulnerability. The spaces in the texts appear not merely as backdrops but as dynamic heterogeneous sites, as the study emphasises that spatiality shapes women’s travel narratives, wherein hostile and extreme landscapes function as a source of adversity and autonomy. The external terrain serves as a reflection, analogy, extension and at times, an antithesis of the traveller-authors’ internal realities. A critical interpretation and photo-textual analysis will demonstrate how Indian women travellers remap, reimagine and remake unfamiliar terrains. The study contributes to a nuanced understanding of tenacious Indian women travellers, who dismantle stereotypes and map novel avenues for female empowerment and resilience using illustrative storytelling.
Tradisi hadis telah menjadi asas autoriti keagamaan dalam dunia Melayu, termasuk Malaysia dan Indonesia, melalui penerapan disiplin sanad, matan dan kritik klasik. Sejak tahun 1990-an, wacana Islam liberal mula muncul untuk mencabar autoriti ini melalui penekanan hermeneutik kontekstual, keadilan gender, hak asasi manusia dan pluralisme. Kajian ini meneliti interaksi pemikiran liberal dengan tradisi hadis, sama ada sebagai usaha islah berdasarkan maqasid al-shari‘ah atau sebagai kritikan epistemologi terhadap legitimasi hadis. Dengan penggunaan kaedah kualitatif dan analisis wacana kritis terhadap tulisan pemikir liberal serta respons ulama klasik, kajian ini memetakan perdebatan dalam ruang akademik dan awam di kedua-dua negara. Dapatan kajian menunjukkan wujud ketegangan epistemologi yang berterusan antara pemikir liberal dengan sarjana klasik. Pemikir liberal cenderung menekankan pendekatan tafsiran moral bersifat kontekstual yang kadangkala mengabaikan disiplin sanad dan matan. Sebaliknya, sarjana klasik berusaha untuk mengekalkan kesinambungan warisan sambil tetap membuka ruang fleksibiliti melalui pendekatan maqasid. Kajian ini mendapati bahawa konflik itu lebih daripada sekadar perbezaan pentafsiran, namun perebutan autoriti agama dalam masyarakat moden menuntut sintesis seimbang antara ketelitian kaedah klasik dengan keperluan masa kini.
This article examines the intricate relationship between oral tradition and the construction of cultural identity among Vietnam’s ethnic minorities. As a multi-ethnic country, Vietnam possesses a rich treasury of folk narratives that serve not only as artistic heritage but also as living cultural archives. These narratives safeguard values, social structures and cosmological views transmitted across generations. Drawing on an interdisciplinary framework that combines folklore studies, cultural anthropology and Walter J. Ong’s perspectives on orality and literacy, the study argues that folk narratives represent a dynamic space where cultural identity is performed, retold, revised and continually re-created. The analysis highlights typical examples from the Ede epic Dam San, the Tay-Nung process of “localising” narrative poems and the Southeast Asian motif of the “persecuted orphan girl”. These cases demonstrate how oral storytelling functions as a strategy for minority communities to assert distinctive cultural identities amidst the pressures of globalisation and the transition toward literacy. The findings underscore the enduring vitality of oral traditions as cultural memory and their relevance to contemporary discussions on identity, education and cultural sustainability.
This article examines the notion of heroism in the Malay Archipelago and highlights the significance of Silat, the traditional Malay martial art, as a physical and spiritual discipline that shapes cultural identity and resistance to colonial subjugation. The research examines five notable Malay figures—Mat Salleh, Mat Kilau, Tok Janggut, Dato’ Maharaja Lela and Dol Said—who arose during colonial expansion and socio-political turmoil in Malaya. This study focuses on these figures due to their prominence in colonial-era resistance narratives. These individuals, celebrated for their expertise in Silat, illustrate the dichotomy of the warrior as both a protector of physical autonomy and a custodian of spiritual and ethical principles. Their opposition to colonial forces was sometimes described as a jihad (struggle) to safeguard Malay and Islamic traditions. The article analyses the mythologisation of these heroes in Malay folklore and national narratives, thereby converting them into lasting symbols of Malay identity. The article examines the relationship between Silat, heroism and resistance, providing an insight into the enduring impact of these historical figures on Malaysia’s cultural heritage and national memory, while challenging the reductionist interpretations of their intricate legacies in modern discussions.
In the Malaysian political landscape, Parti Islam Se-Malaysia (PAS) has grown from a small to an influential Malay-Islamic party under the leadership of three early figures, namely Ahmad Fuad, Abbas Alias and Burhanuddin al-Helmy. Their leadership was essential as they guided the party from its formation to eventually governing states in Malaysia. This study explored the impact of these figures’ leadership on the party and the country over their 18-year tenure. A case study research design was employed to elucidate their leadership experiences. Document analysis was employed to gather data from secondary sources, and thematic analysis was conducted to identify the contributions and challenges faced by these leaders, as well as to assess their leadership efficacy. The results were reported in chronological order, consistent with the historical descriptive analysis employed. The study findings revealed that these political figures had made various contributions, particularly in establishing Islamic ideologies and practices, which paved the way for the party’s direction and fostered electoral success. Despite facing various challenges, PAS has emerged as a party that represents conservative Islam, from right-wing to left-wing nationalism, which later became its core ideology (conservative nationalism) that remains to this day.
This article examines the May 31 Literary Movement initiated in the 1980s by Mahua translators in collaboration with Dewan Bahasa dan Pustaka (DBP). The campaign was initiated to promote national unity through the translation of literary works and cultural performances. On 31st May 1983, DBP convened a meeting of writers from various ethnic backgrounds which resulted in the formation of Coordinating Committee for the Translation of Multiracial Writers and then launched a series of cultural performances and literary translation initiatives. One of the pioneers of this movement, Usman Awang stated that “May 13 represents prejudice and division, while May 31 is a day for promoting interaction through translation, mutual understanding and unity”. Although the movement was small in scale and had limited influence on Mahua literature, it remains a significant milestone in Malaysian literary translation history, marking the first structured collaboration between DBP and the Chinese community on cultural matters. This article situates the movement within a broader historical context, tracing the formation of Chinese bilingual intellectuals since independence and examining how the May 13 Incident shaped their translation practices and identity formation in the evolving post-tragedy political landscape. The finding of this article shows that translation has been employed as a cultural strategy by the Chinese community in their pursuit of the ideal of multiculturalism.
The article examined the process of incorporation of the pre-Brooke polities and pre-state people in Sarawak through the perspective of the Sarawak native officers. It offers a historical view on the state-making and state formation in Sarawak during the rule of the Brooke rajahs. The article engages a method of historical reconstruction based on the official report and published works contemporary to the era. It has selected the first decade from the cession of Baram district (1883 to 1893) as a case study to emphasise the challenges faced by the Brooke state in enticing nonstate people into its territorial lines. The study found that the role of native officer was key in the process of incorporation. The theory of practice explained how communication between the native officer and the tribal elites was facilitated by social prestige and social class, indigenous to the political culture predating the Brooke’s modern state. This shows the continuation of the primordial political-economy culture into the construction of a modern, colonial state.
The British administration in Malaya argued that the Malay Reservations Enactment 1913 aimed to safeguard the land rights of Malays. It was believed that Malay land rights were endangered by the prevalent practice of selling and mortgaging land to foreigners for quick profit among the Malays. Consequently, the enactment was introduced to protect and consolidate Malay land rights. However, this article contends that the formulation of this enactment not only failed to secure Malay land rights consistently but also served to mask the shortcomings of British law and land administration under the Land Enactment of 1911. This legislation was later replaced by the Land Code 1926, which further exacerbated the issue and contributed significantly to the loss of land among the Malays. Despite the existence of the Malay Reservations Enactment 1913, British land laws and administration posed challenges for Malays in maintaining existing land ownership and acquiring new land. Therefore, the enactment proved ineffective in preventing Malays from losing their land. This article employs a historical method that focuses on primary resources. The primary resources referred to are colonial records, specifically the Perak Government Gazettes, Annual Reports of Perak, Malayan Agricultural Journal and Year Book and Manual of Statistics.
This study examines the transformation of the traditional leadership system of the Murut community in North Borneo (now Sabah) during British administration, focusing on changes in the structure, function and roles of traditional leaders, as well as the emergence of modern leaders. Although there are studies on the Murut community, understanding of how their leadership system adapted to colonial influence remains limited. This study addresses the question of how British modern administration influenced the traditional leadership system of the Murut. The findings of the study show that Murut’s traditional leadership institutions centred on the tribal system have undergone significant changes through the implementation of government policies such as the Village Administration Proclamation 1891, the Native Chief Classification Scheme 1912 and the Indigenous Administration Ordinance 1937. Traditional leaders including Orang Tua and tribal chiefs were either replaced or incorporated into modern administrative roles such as Village Headmen and Native Chiefs. These positions were assigned new responsibilities, which included the management of Native Courts. This study employs a historiographical approach with qualitative and descriptive methods, analysing primary documents such as The British North Borneo Herald, North Borneo Secretariat Files, and Colonial Office records, as well as secondary sources. This study makes an important contribution to understanding the transformation and modernisation of Murut leadership under British influence and its implications for the socioeconomic aspects of the Murut community. Further research is needed to explore the role of modern Murut leaders in the post-independence era. Kajian ini meneliti transformasi sistem kepimpinan tradisional masyarakat Murut di Borneo Utara (kini Sabah) semasa pentadbiran British dengan fokus terhadap perubahan struktur, fungsi dan peranan pemimpin tradisional serta kemunculan golongan pemimpin moden. Walaupun terdapat kajian mengenai masyarakat Murut, pemahaman tentang adaptasi sistem kepimpinan mereka terhadap pengaruh kolonial masih terhad. Kajian ini menjawab persoalan bagaimana pentadbiran moden British mempengaruhi sistem kepimpinan tradisional Murut. Dapatan kajian menunjukkan bahawa institusi kepimpinan tradisional Murut yang berpusat pada sistem suku mengalami perubahan signifikan melalui pelaksanaan dasar kerajaan antaranya seperti Proklamasi Pentadbiran Kampung 1891, Skim Klasifikasi Ketua Anak Negeri 1912 dan Ordinan Pentadbiran Peribumi 1937. Pemimpin tradisional iaitu Orang Tua dan ketua suku digantikan atau disepadukan dalam jawatan pentadbiran moden yang dikenali sebagai Ketua Kampung dan Ketua Anak Negeri dengan tanggungjawab baharu seperti pengendalian Mahkamah Anak Negeri. Kajian ini menggunakan pendekatan historiografi dengan kaedah kualitatif dan deskriptif serta menganalisis dokumen primer seperti The British North Borneo Herald, North Borneo Secretariat File dan rekod Colonial Office serta sumber sekunder. Kajian ini memberikan sumbangan penting dalam memahami transformasi dan modenisasi kepimpinan Murut di bawah pengaruh British dan implikasinya terhadap sosioekonomi masyarakat Murut. Kajian lanjut diperlukan untuk meneliti peranan pemimpin moden Murut dalam era pasca-kemerdekaan.
Hinduism records a strong ecological underpinning in the dharmic system of life which is reflected in the core religious texts like the Bhagavadgita. In the text, the Brahman figure Krishna reveals himself as personified cosmic energy pervading all living and non-living beings and beyond. The eight-pointed deep ecology platform formulated by Arne Naess, demands a radical paradigm shift in human lifestyle for flourishing of nature and biodiversity and the ecosophy conceptualises individual eco-consciousness. As deep ecology was influenced by the Bhagavadgita also, the present study investigates the converging and diverging relations between the deep ecology and the Bhagavadgita and, thereby, foregrounding the limitations of the former to unravel the ecological discourse of the text.
Opium became a commodity brought into Malaya on a large scale by the Chinese beginning in the early 18th century. The high demand for opium, especially in Kedah, allowed the opium market to be dominated by the Chinese. However, the arrival of the British broke the Chinese monopoly on the opium trade. This article discusses the role of the Chinese community in the opium trade in Kedah from 1907 to 1934. This research highlights the content analysis method as the main method of collecting data on the history of the Chinese in Kedah through the National Archives of Malaysia for the analysis of data on the role and contribution of the Chinese in the opium trade sector. The results of the study found that based on the Kedah government report records, the Chinese were actively involved in the opium trade starting at the end of the 19th century. Before the arrival of the British, the Chinese had to get permission from the Kedah government to run an opium business with a leasing system. Next, they invested capital to develop the opium business sector, resulting in the existence of opium farms and opium shops and became entrepreneurs and owners of opium shops. Most opium leases were monopolised by the Chinese, but the opium business was tightly controlled by the government after the arrival of the British with the establishment of the Monopoly and Customs Department. As a result, several policies involving the opium business were introduced by the government, causing a decline in Chinese involvement in the opium business. Candu menjadi satu komoditi yang dibawa masuk ke Tanah Melayu secara besar-besaran oleh orang Cina bermula pada awal kurun ke-18. Permintaan terhadap candu yang tinggi khususnya di Kedah membolehkan pasaran candu dikuasai oleh orang Cina. Namun begitu, kedatangan British telah memecahkan monopoli perniagaan candu oleh orang Cina. Artikel ini membincangkan peranan masyarakat Cina dalam perniagaan candu di Kedah dari tahun 1907 sehingga 1934. Penelitian ini mengetengahkan metode analisis kandungan sebagai metode utama pengumpulan data berkenaan sejarah orang Cina di Kedah melalui Arkib Negara Malaysia bagi penganalisisan data berkenaan peranan dan sumbangan orang Cina dalam sektor perniagaan candu. Hasil kajian mendapati bahawa berdasarkan rekod laporan kerajaan Kedah, orang Cina terlibat secara aktif dalam perdagangan candu bermula pada penghujung abad ke-19. Sebelum kedatangan British, orang Cina perlu mendapat kebenaran dari pemerintah Kedah bagi menjalankan perniagaan candu dengan sistem pajakan. Seterusnya, orang Cina menanamkan modal untuk membangunkan sektor perniagaan candu menyebabkan wujudnya ladang candu dan kedai candu, dan seterusnya menjadi pengusaha dan pemilik kedai-kedai candu. Kebanyakan pajakan candu dimonopoli oleh orang Cina, namun perniagaan candu dikawal ketat oleh kerajaan setelah kedatangan British dengan tertubuhnya Jabatan Monopoli dan Kastam. Kesannya, beberapa polisi membabitkan perniagaan candu diperkenalkan oleh kerajaan menyebabkan kemerosotan penglibatan orang Cina dalam perniagaan candu.
This article discovered the turbulent dynamics of the Majene Port and its surrounding areas between the 1950s and the 1970s because of the seizure of the economic resources of the region by the army and guerrilla forces. The guerrillas who controlled the hinterland boycotted the flow of commodities to the army-dominated Majene Port. In response, the army fortified the city and its harbour to prevent infiltration. Army troops of Battalion 710 and the TBO imposed a trade monopoly through violence and caused suffering to people, displacing citizens from Parepare, Makassar and the islands of the Makassar Strait. Unlike other residents who were forced to leave Majene, two successful entrepreneurs, Pua Abu and Hajj Sikir, managed to overcome the constraining structures of these difficult times. As a survival strategy, the Mandar sailors and traders developed new shipping routes to the north by successfully smuggling. The present article’s elucidation of economic and political life in the port city of Majene, using a combination of archival and oral sources to reconstruct the local past, is expected to enrich the study of maritime history. Ultimately, the analysis of the obtained data revealed difficulties pertaining to regional and central interests.
This study examines the attitude of the Jordanian government towards Palestine’s territory of the West Bank before and after the Arab Israeli War in June 1967 until the disengagement decision of 1988. Since year 1948, the territory including the eastern part of Baitul Maqdis (Jerusalem) was ruled by the Jordan government. The founder of the country, King Abdullah I claimed his sovereignty towards the area constantly, and unified them with the eastern bank of the Jordan River (Transjordan) in 1950 became the Hashemite Kingdom of Jordan. During this period, there was no effort to acknowledge publicly the West Bank as Palestine’s region and the Baitul Maqdis town as Palestine’s capital. When the Israeli regime occupied the area in the Arab Israeli War 1967, the ruler ceased the sovereignty claims, subsequently the attitude changed to Palestine’s territory instead of Jordan’s land. Eventually, in 1988 King Hussein of Jordan proclaimed the administration and legal disengagement of the West Bank because of the political pressure from the Palestinian political organisations. The study applied history discipline methodology and analysis of archival sources. The findings of the study unveiled the actual attitude of the Arab leaders behind the political rhetoric toward the Palestinians’ struggle and aspiration. Kajian ini menyelidiki sikap kerajaan Jordan terhadap wilayah Palestin di Tebing Barat sebelum dan selepas Perang Arab-Israel pada Jun 1967 sehingga berlakunya keputusan pemisahan (disengagement) pada tahun 1988. Sejak tahun 1948, wilayah Tebing Barat termasuk kota Baitul Maqdis Timur (Jerusalem) diperintah oleh kerajaan Jordan. Pengasas negara Jordan, Raja Abdullah I secara berterusan mendakwa wilayah ini sebagai wilayah Jordan. Baginda kemudiannya menyatukan Tebing Barat dengan wilayah Tebing Timur atau Transjordan pada tahun 1950 menjadi The Hashemite Kingdom of Jordan. Pada era tersebut, tidak pernah timbul sebarang usaha untuk mengiktiraf Tebing Barat sebagai wilayah Palestin dan Baitul Maqdis sebagai ibu negara Palestin secara terbuka. Setelah Israel menakluki wilayah Tebing Barat dalam Perang Arab-Israel pada Jun 1967, sikap kerajaan Jordan beransur-ansur berubah dengan tidak lagi mendakwa Tebing Barat sebagai wilayah Jordan dan menggugurkan tuntutan kedaulatan terhadap wilayah Palestin ini. Kemuncak kepada perubahan ini adalah ketika Raja Hussein mengumumkan tindakan pemisahan pentadbiran dan penguatkuasaan undang-undang Jordan di Tebing Barat pada tahun 1988. Keputusan baginda ini berpunca daripada desakan organisasi politik Palestin. Kajian ini mengaplikasikan kaedah penyelidikan disiplin sejarah dan analisis dokumen-dokumen arkib. Akhir sekali, dapatan kajian ini telah mendedahkan sikap sebenar kepimpinan Arab di sebalik retorik politik mereka terhadap perjuangan dan aspirasi penduduk Palestin.
In Sarawak, the Christian missionaries carried out their Christianisation by establishing missionary schools. Through the establishment of the missionary school, they not only want to Christianise the Dayak and Chinese communities but also the Malay community. James Brooke was seen supporting the effort because he did not prohibit the missionaries’ actions. However, the effort was not continued after Francis Thomas McDougall retired in 1866. Despite failing to Christianise the Malay community, the missionaries succeeded in introducing a formal education system for women in Sarawak through the establishment of missionary girls’ schools. Therefore, this study was conducted to discussing the role of Christian missionaries in the development of formal education for women in Sarawak. With that, qualitative research has been carried out by analysing the selected sources especially the Sarawak Gazette. Through this study, it can be seen that the Christian missionaries played an important role in the development of women’s education because the establishment of girl’s schools has given women in Sarawak the opportunity to go to school. Its’ also succeeded in changing the public’s perception of intelligent women. Following that, the community began to allow their daughters to go to school. In fact, the Sarawak people’s itself also setting up their own girl’s school. This shows that the Christian missionary were the pioneers of formal education for women in Sarawak. Badan mubaligh Kristian di Sarawak menjalankan dakwah Kristianisasi dengan mendirikan sekolah mubaligh. Melalui penubuhan sekolah tersebut, mereka bukan sahaja ingin mengkristiankan masyarakat Dayak dan Cina tetapi juga masyarakat Melayu. James Brooke dilihat menyokong usaha tersebut kerana beliau tidak melarang perbuatan para mubaligh berkenaan. Namun demikian, usaha itu tidak diteruskan selepas Francis Thomas McDougall bersara pada tahun 1866. Meskipun gagal mengkristiankan masyarakat Melayu, pihak mubaligh berjaya memperkenalkan sistem pendidikan formal untuk kaum wanita di Sarawak menerusi penubuhan sekolah perempuan mubaligh. Justeru, kajian ini dilakukan untuk membincangkan peranan badan mubaligh Kristian dalam perkembangan pendidikan formal untuk wanita di Sarawak. Penyelidikan kualitatif telah dilakukan dengan menganalisis sumber-sumber yang terpilih. Sumber yang banyak digunakan adalah Sarawak Gazette. Menerusi kajian ini, badan mubaligh Kristian didapati memainkan peranan penting dalam perkembangan pendidikan wanita di Sarawak kerana penubuhan sekolah perempuan oleh badan mubaligh memberi peluang kepada kaum wanita untuk bersekolah. Selain itu, penubuhan sekolah perempuan mubaligh juga berjaya mengubah tanggapan masyarakat terhadap wanita pandai. Susulan itu, masyarakat mula membenarkan anak perempuan mereka bersekolah seperti anak lelaki. Masyarakat Sarawak juga mengikut jejak langkah badan mubaligh dengan mendirikan sekolah perempuan mereka sendiri. Keadaan ini menunjukkan bahawa badan mubaligh Kristian merupakan perintis kepada perkembangan pendidikan formal untuk kaum wanita di Sarawak.
