Corruption is a disease that can sweep through a society like a tidal wave, leaving in its wake a trail of negligence, lethargy, inefficiency and callous disregard of man’s inhumanity to man. What is it like to live inside such a society? Why has it taken such strong root in so many countries? Is there no sense of outrage and shame against such a phenomenon among our elite? What can be done to stem the tide? Is it corruption as it is known in the West? These disturbing questions and more are answered in this book. Corruption in all its forms, bribery nepotism and extortion, is shown for what it is – a major cause of the dehumanization and victimization of innocent people. The corrupt have no aspirations for the betterment of their societies. For this reason, all decent people must be gravely concerned with the problem and nurture the next generation to confront the corrupt and disrupt their way of life.
DESCRIPTION REVIEWS (0) "Dr Mahathir melihat pertentangan antara Islam dan Sosialisme. Beliau tidak mengambil tahu bahawa Sosialisme itu ada berbagai macam. Yang dibahaskan aliran sosialisme Eropah jenis yang tidak mengutamakan agama. Ini tidak perlu saya jawab lagi kerana buku saya ini sudah merupakan satu jawapan." Islam dan Sosialisme, yang diterbitkan pada tahun 1976 sebagai Islam dan Sosialisma, ditulis oleh Profesor Dr Syed Hussein Alatas, pakar sosiologi Malaysia yang terulung. Walaupun sebuah naskah yang nipis, idea-idea beliau merangkumi persoalan yang besar dan penting, termasuk kaitan antara agama dan teori sosialis, jenis-jenis sosialisme yang berlainan serta kegelisahan rakyat awam tentang persamaan dan perbezaan antara sosialisme dan komunisme. Paling penting, beliau menyeru kami untuk melawan sistem kapitalis yang mencangkumi ekonomi dan pemikiran rakyat Malaysia. Lebih daripada 40 tahun selepas pernerbitan asalnya, pemikiran Profesor Alatas masih relevan hari ini.
The Myth of the Lazy Native is Syed Hussein Alatas’ widely acknowledged critique of the colonial construction of Malay, Filipino and Javanese natives from the 16th to the 20th century. Drawing on the work of Karl Mannheim and the sociology of knowledge, Alatas analyses the origins and functions of such myths in the creation and reinforcement of colonial ideology and capitalism. The book constitutes in his own words: ‘an effort to correct a one-sided colonial view of the Asian native and his society’ and will be of interest to students and scholars of colonialism, post-colonialism, sociology and South East Asian Studies.
Corruption is a disease that can sweep through a society like a tidal wave, leaving in its wake a trail of negligence, lethargy, inefficiency and callous disregard of man’s inhumanity to man. What is it like to live inside such a society? Why has it taken such strong root in so many countries? Is there no sense of outrage and shame against such a phenomenon among our elite? What can be done to stem the tide? Is it corruption as it is known in the West? These disturbing questions and more are answered in this book. Corruption in all its forms, bribery nepotism and extortion, is shown for what it is – a major cause of the dehumanization and victimization of innocent people. The corrupt have no aspirations for the betterment of their societies. For this reason, all decent people must be gravely concerned with the problem and nurture the next generation to confront the corrupt and disrupt their way of life.
. . . The meaning of the phrase “Islam is socialist in nature” merely acts as a categorisation into a particular system of society based on the features that characterise it as socialist. Those who are against Islam being considered as socialist either do not understand the meaning of certain words or want to uphold the current capitalist system. This book, by the preeminent Malaysian sociologist, Professor Dr Syed Hussein Alatas, is the translation of the Malay Islam dan Sosialisme (Petaling Jaya, Gerakbudaya, 2020), which first appeared in 1976 as Islam dan Sosialisma (Pulau Pinang, Seruan Masa). Despite its size, the book covers important and critical issues, including the relationship between religion and socialism, the different types of socialism, as well as the public’s unease about the similarities and differences between socialism and communism. Most importantly, Professor Alatas calls upon us to fight the injustices of capitalism. More than 40 years after its original publication, his ideas are still relevant today.
This book situates Asian social sciences in the global context in terms of the perspectives that have evolved and the contributions they have made to the general body of knowledge in the field. More than a mere chronology of key growth points of various social science disciplines in the vast region of Asia and the Pacific, the book focuses on major theoretical problems and issues and offers a critique of various approaches and orientations pursued by scholars worldwide in the investigation of Asian societies and cultures.
The writings of Ibn Khaldūn, particularly the Muqaddimah (Prolegomenon) have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldūn has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldūn and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldūn into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldūn was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies Khaldūn’s theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldūnian sociology into modern social science theories. Applying Ibn Khaldūn will be of interest to students and scholars of sociology and social theory.
This book expands the sociological canon by introducing non-Western and female voices, and subjects the existing canon itself to critique. Including chapters on both the ‘founding fathers’ of sociology and neglected thinkers it highlights the biases of Eurocentrism and androcentrism, while also offering much-needed correctives to them. The authors challenge a dominant account of the development of sociological theory which would have us believe that it was only Western European and later North American white males in the nineteenth and early twentieth century who thought in a creative and systematic manner about the origins and nature of the emerging modernity of their time. This integrated and contextualised account seeks to restructure the ways in which we theorise the emergence of the classical sociological canon. This book’s global scope fills a significant lacuna and provides a unique teaching resource to students of classical sociological theory.
This book surveys the growth and development of Islam in Malaysia from the eleventh to the twenty-first century, investigating how Islam has shaped the social lives, languages, cultures and politics of both Muslims and non-Muslims in one of the most populous Muslim regions in the world. Khairudin Aljunied shows how Muslims in Malaysia built upon the legacy of their pre-Islamic past while benefiting from Islamic ideas, values, and networks to found flourishing states and societies that have played an influential role in a globalizing world. He examines the movement of ideas, peoples, goods, technologies, arts, and cultures across into and out of Malaysia over the centuries. Interactions between Muslims and the local Malay population began as early as the eighth century, sustained by trade and the agency of Sufi as well as Arab, Indian, Persian, and Chinese scholars and missionaries. Aljunied looks at how Malay states and societies survived under colonial regimes that heightened racial and religious divisions, and how Muslims responded through violence as well as reformist movements. Although there have been tensions and skirmishes between Muslims and non-Muslims in Malaysia, they have learned in the main to co-exist harmoniously, creating a society comprising of a variety of distinct populations. This is the first book to provide a seamless account of the millennium-old venture of Islam in Malaysia.
First published in 1977. During a time of reflection after the author’s withdrawal from active politics after four years of effort in Malaysia to promote an alternative to the present government this book was written. His experience as the national chairman of an opposition party, between 1968 and 1971, and presence in the Malaysian Senate in 1971 brought him face to face with problems that were in many ways generated by the type of elites ruling the country and circumstances.
Radicals tells the story of a group of radical Malay men and women from ordinary social backgrounds who chose to oppose foreign rule of their homeland, knowing full well that by embarking on this path of resistance, they would risk imprisonment or death. Their ranks included teachers, journalists, intellectuals, housewives, peasants, preachers, and youths. They formed, led, and contributed to the founding of political parties, grassroots organizations, unions, newspapers, periodicals, and schools that spread their ideas across the country in the aftermath of the Great Depression, when colonialism was at its height and evident in all areas of life in their country. But when their efforts to uproot foreign dominance faltered in the face of the sanctions the state imposed upon them, some of these radicals chose to take up arms, while others engaged in aggressive protests and acts of civil disobedience to uphold their rights. While some died fighting and hundreds were incarcerated, many lived to resist colonialism until their country attained its independence in August 1957, all of these Malay radicals were devoted to becoming free men and women and to claiming their right to be treated as equals in a world riddled with prejudice and contradictions. Syed Muhd Khairudin Aljunied's innovative study brings to light the less charted and unanalyzed terrain of the radical experience—becoming and being radical. He argues that the experiences and histories of radicals in colonial Malaya can be elucidated in a more nuanced way by interrogating them alongside evolving local and global circumstances and by analyzing them through the lenses of a set of overarching and interconnected mobilizing concepts—a set of ideas, visions, and notions that the radicals used to reason and justify their advent—that were internalized, lived, and utilized in the course of their activism. These mobilizing concepts were their weapons and armor, employed to organize, strategize, protect, and consolidate themselves when menaced by the tentacles of the colonial state as they embarked upon the agonizing path towards independence. Those interested in Malaysian history, colonial history, radical movements, and resistance groups will enjoy this fascinating study.
This book deals with the genesis, outbreak and far-reaching effects of a legal controversy and the resulting outbreak of mass violence, which determined the course of British colonial rule after post World War Two in Singapore and Malaya. Based on extensive archival sources, it examines the custody hearing of Maria Hertogh, a case which exposed tensions between Malay and Singaporean Muslims and British colonial society. Investigating the wide-ranging effects and crises faced in the aftermath of the riots, the analysis focuses in particular on the restoration of peace and rebuilding of society. The author provides a nuanced and sophisticated understanding of British management of riots and mass violence in Southeast Asia. By exploring the responses by non-British communities in Singapore, Malaya and the wider Muslim world to the Maria Hertogh controversy, he shows that British strategies and policies can be better understood through the themes of resistance and collaboration. Furthermore, the book argues that British enactment of laws pertaining to the management of religions in the post-war period had dispossessed religious minorities of their perceived religious rights. As a result, outbreaks of mass violence and continual grievances ensued in the final years of British colonial rule in Southeast Asia - and these tensions still pertain in the present. This book will be of interest to scholars and students of law and society, history, Imperial History and Asian Studies, and to anyone studying minorities, and violence and recovery.
The Myth of the Lazy Native is Syed Hussein Alatas' widely acknowledged critique of the colonial construction of Malay, Filipino and Javanese natives from the 16th to the 20th century. Drawing on the work of Karl Mannheim and the sociology of knowledge, Alatas analyses the origins and functions of such myths in the creation and reinforcement of colonial ideology and capitalism. The book constitutes in his own words: 'an effort to correct a one-sided colonial view of the Asian native and his society' and will be of interest to students and scholars of colonialism, post-colonialism, sociology and South East Asian Studies.
First published in 1977. During a time of reflection after the author’s withdrawal from active politics after four years of effort in Malaysia to promote an alternative to the present government this book was written. His experience as the national chairman of an opposition party, between 1968 and 1971, and presence in the Malaysian Senate in 1971 brought him face to face with problems that were in many ways generated by the type of elites ruling the country and circumstances.
Since 1960, an unequal international structure is recognized in terms of production and circulation of knowledge in the international science system. This phenomenon is called academic dependency and motivated actions towards promoting the education of scientist and stimulating the bond between institutions and scholars of the periphery. This, considering that the peripheral knowledge-production structures were compromised by colonialism and its lasting effects.
This book situates Asian social sciences in the global context in terms of the perspectives that have evolved and the contributions they have made to the general body of knowledge in the field. More than a mere chronology of key growth points of various social science disciplines in the vast region of Asia and the Pacific, the book focuses on major theoretical problems and issues and offers a critique of various approaches and orientations pursued by scholars worldwide in the investigation of Asian societies and cultures.
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