Proverbs are important cultural products that both reveal and direct the values, behaviour and world view of a particular culture. This article relates the proverbial collection of two particular cultural groups, the Malays and Chinese of Malaysia, to workplace attitudes. After reviewing more than 2000 proverbs, we identified those that were most pertinent to the Malaysian workplace, based on two key categories: (i) the portrayal of work in the lives of the Malays and Chinese and (ii) the approach to workplace etiquette. Local proverbs portray hard work as an admirable quality among not only the Chinese but also among the Malays, despite suggestions to the contrary by some writers. Regarding workplace relations, proverbs again constitute a vital source of guidance for both groups, particularly the high regard for 'face'.

Interest in the role of spiritual and religious traditions in the workplace has been growing in recent years. In this article, we seek to contribute to this burgeoning field of study by investigating the significance of work in man’s life according to the Islamic and Hindu traditions and, in particular, the common work-related ethical principles advocated in the two religions. We focus our discussion on three key interrelated ethical principles which apply to the domain of work: justice, benevolence, and trusteeship – all of which are espoused in both Islam and Hinduism and which, we argue, stem from the key metaphysical principle of “unity”, a shared doctrine in both religions.

Purpose – The purpose of this paper is to explore the role of budi, a concept incorporating moral values and intellect, in shaping the Malay workplace ethics and behaviour of the Malays. Design/methodology/approach – This is a conceptual paper investigating how existing knowledge of budi and Malay cultural traditions manifests and affects contemporary workplace practices. Findings – Although the origins of budi can be traced back to pre-Islamic Malay civilisation, its influence can still be found in contemporary workplace settings. For example, the hierarchical organisational structure and workplace etiquette that characterise Malay managerial practices are related to budi. At the same time, this paper also suggests that budi may potentially serve as a catalyst for certain less desirable work practices, including the greater importance attached to prioritising social relations over work performance. Originality/value – In analysing budi, the paper explores a largely overlooked cultural concept within management literature. Although the Malay world is a rapidly growing centre of economic and business activity, relatively little scholarly attention has been devoted to exploring the cultural underpinnings and foundations that shape and influence Malay managerial and workplace practices among Malays.

Identity is something quite stable but is also malleable and flexible. Although it is often defended, it is also continuously contested and negotiated. This is even more so for communities in multi-ethnic, multi-cultural countries emerging from colonial experiences. This essay will focus on the negotiation of identity in Malaysia, involving historical and present-day relations between the Malay-Muslim majority and the rest of the citizens of the country. The discussion will be made with specific reference to Islam, multi-cultural society, literature/theatre and tourism. It will show that up to the present, national identity, as more or less an assemblage of a set of markers and values, is still an elusive notion. It is still being negotiated in different domains of life, including literature, theatre and tourism, and probably will continue to be negotiated for sometime to come. The process of negotiation is a painful one. Negotiation among ethnic groups requires a degree of openness and tolerance. It involves the authorities on the one hand, and the people of various ethnic groups on the other in the difficult search for a commonly accepted parameter or basic constituents.

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