The Mahathir Administration in Malaysia: Discipline through Islam

Mauzy, Diane K.; Milne, R. S.

doi:10.2307/2758595

Cited by 50 publications

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“…Prime Minister Mahathir argued that the driving force of Japan's development was the people, who appreciated the qualities of Asian Values and above all the work ethic. He denounced Western cynicism about the Japanese as being 'workaholic', and encouraged Malaysians to become so (Mauzy & Milne, 1983). The Premier also suggested that while 'European values were European values, Asian Values are universal' and could be adopted in societies of various religions, structures and histories (Mahathir & Ishihara, 1995).…”

Section: The Politics Of the Malaysian Ideas Of Look East And Learninmentioning

confidence: 96%

Assumptions and implications of cross‐national attraction in education: the case of ‘learning from Japan’

Shibata

2006

Oxford Review of Education

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This article deals with the assumptions and implications of the Malaysian policy for 'learning from Japan'. The article explores the ways in which this policy has effectively been operated in drawing a new geography of 'Asia', dislodging colonial legacies in the region and countering the consolidation of other regional blocs. Cross-national educational interaction has increasingly been a key issue in international relations. After the end of the Cold War, the traffic of people, commodities and information is blocked less and less by the barriers of state political ideologies, and has begun to hinge on new notions of boundaries. Free trade blocs are formed by agreements among 'neighbours', sharing economic advantage and the quality of basic values, such as 'democracy' and 'human rights'. Such communal values play a powerful role in the redefinition of 'us' and the legitimisation of regional societies. The vigour of cross-national educational transfer in the past two decades, as will be argued, has effectively been used for the formation of new identities of individual nations and for the promotion of new aspirations for the regional alliances.

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Section: The Politics Of the Malaysian Ideas Of Look East And Learninmentioning

confidence: 96%

Assumptions and implications of cross‐national attraction in education: the case of ‘learning from Japan’

Shibata

2006

Oxford Review of Education

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“…This was broadly commensurable with the presumption elsewhere in the underdeveloped world that economic development, secularization, and democratization were part and parcel of modernization (Rostow ). Thus, analysts of Malaysia have observed that until the Islamic resurgence that accelerated during the 1980s, economic modernization “had always been based on the secular Western model” (Mauzy and Milne :636). Secular economic development saw the rise in the fortunes of the elites, many of whom were politically connected; and their ostentatious displays of wealth and conspicuous consumption became a focus of criticisms by Islamists who viewed newly rich Malays as morally suspect, inattentive to Islam, and “corrupt and greedy” (Muzaffar :70)…”

Section: Islam and Development In Malaysiamentioning

confidence: 99%

Islamic Finance and the Afterlives of Development in Malaysia

Rudnyckyj

2014

PoLAR

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Government regulators, Islamic scholars, finance professionals, and secular academics have recently taken steps to turn Kuala Lumpur, Malaysia's capital, into a global hub for Islamic finance. This article describes some of the actions these actors have taken to position Kuala Lumpur as the central node in this emerging financial system. This article highlights key principles of Islamic finance and the debates in which practitioners are engaged while developing a shariah‐compliant financial system. It shows how these plans draw on previous efforts by the Malaysian state—in part in response to Islamist political critiques—to design techniques for the provision of capital commensurable with both Islam and capitalism. In so doing, Malaysia's Islamic finance project expresses four dimensions of the afterlives of development: the creation of alternative political and economic networks; a managerial role for the state; the creation of new forms of expertise; and the assemblage of religious and economic practices, two domains that earlier efforts toward secular modernization had presumed separate.

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“…From the 1960s onward, Malaysia has seen the rise of the 'dakwah' movement which emphasizes the Islamic religion as a way of life, 'a-din', and this movement has expressed itself in three main national organizations: the Darul Arqam Movement, the Tabligh Groups, and the Islamic Youth Movement (ABIM) (see Nagata 1980, Lyon 1979. The federal government has responded to this movement through its Islamization programme in 1982 by promoting Islamic values such as diligence, hard work, discipline, sincerity, honesty, respect and loyalty in public adminisDownloaded by [University of Chicago Library] at 02:42 03 October 2014 tration (Mauzy and Milne 1983); and by setting up Islamic institutions such as an Islamic university and an Islamic bank in 1983, an Islamic Foundation devoted to social welfare, and an Islamic insurance scheme. The increased government intervention in Islamic affairs 9 is an indication of the government's desire to increase its legitimacy among Muslims, and its concern to ensure that the energies of the dakwah movement are channelled into politically acceptable activities (Funston 1981).…”

Section: The 1980smentioning

confidence: 99%

School science curriculum reforms in Malaysia: world influences and national context

Lee

1992

International Journal of Science Education

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This paper examines how science education becomes institutionalized in Third World countries using Malaysia as a case study. The findings shows that the development of science education in Malaysia has been greatly influenced by international trends and the country's socio-political development. Science gained a place in the school curriculum in the midst of British colonial rule. The strong colonial influence on school science continued throughout the early independence period but, in the 1980s, external influences on science education came from both Western and Islamic countries. In each of the historical periods, external world cultural forces interacted with internal socio-political forces resulting in a national science curriculum which is in accord with world cultural rules but at the same time quite indigenous in character. This study also suggests that while each nation-state aspires to develop an indigenous form of science education that would best suit the national context, the outcome tends to be more universalistic than particularistic due to global influences.

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The Mahathir Administration in Malaysia: Discipline through Islam

Cited by 50 publications

References 0 publications

Assumptions and implications of cross‐national attraction in education: the case of ‘learning from Japan’

Assumptions and implications of cross‐national attraction in education: the case of ‘learning from Japan’

Islamic Finance and the Afterlives of Development in Malaysia

School science curriculum reforms in Malaysia: world influences and national context

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