Convergence and divergence of individual‐level values: A study of Malaysian managers

Malaysia is a multi‐ethnic country with Malay, Chinese and Indian being the dominant ethnic groups. This paper investigates the three ethnic cultures in Malaysia by examining the individual‐level values of managers and professionals. Based on 528 responses to a Schwartz Value Survey (SVS) questionnaire, the paper identifies partial convergence of the value systems of Malay, Chinese and Indian people. It was found that the three ethnic groups do not differ significantly in the individualistic value dimensions of Self‐enhancement and Openness‐to‐change. However, Malays are found to be more conservative and less self‐transcendent than Chinese or Indians, while Chinese and Indians attribute the same importance to these two sets of values.     

Divine Contracts: Chinese New Religions and Shamanic Movements in Contemporary Malaysia

This paper concerns modern Chinese shamanic movements that encounter economic and bureaucratic rationalisation. The production of religious ideologies and the negotiation of ethnic identities will be examined through a case study of a Chinese religious movement in Malaysia, the Goddess of Mercy Devotional Society, which addresses itself to both the popular religious tradition and cosmopolitan influences. This movement exemplifies the attempt on the part of modern shamans to establish communications with the realm of the divine and to present a meaningful world-image within a rational conceptual framework that satisfies both the Chinese quest for ethnic identity and mystical experiences. Comparison of this movement with two other Chinese movements suggests that their emergence and popularity in the Malaysian Chinese community signal a transformation in the organisation of Chinese folk religion. The appearance of these three movements has given Chinese shamanism new meanings in terms of cultic syncretism within the context of resinification in an ethnically divided society.     

Social representations of history in Malaysia and Singapore: On the relationship between national and ethnic identity

Social representations of history were investigated using surveys among university populations of ethnic Malays, Chinese, and Indians in Singapore and Malaysia. Representations of history and historical leaders tended to be hegemonic or consensual, showing low levels of conflict across ethnicity and nationality, even regarding the separation of these two nations. Tendencies towards in-group favoritism and ontogeny were slight, but statistically significant on some measures. National and ethnic identity were positively correlated, with ethnic identity stronger than national identity in Malaysia, and strongest among Malays in Malaysia. National identity was strongest among Chinese in Malaysia, followed by Chinese in Singapore. Results of regression analyses on national identity suggest that ethnicity is more sensitive in Malaysia than in Singapore. Results are interpreted through the frameworks provided by social representations theory and social identity theory. It is argued that hegemonic representations of history are associated with positive correlations between national and ethnic identity.     

Multiculturalism And Religio-ethnic Plurality

Malaysia is regarded one of the most plural countries in Southeast Asia. The plurality and the diversified nature of the society and the ability to live in relative peace and harmony make it possible to speak about Malaysia's experience of multiculturalism and co-existence. Upon independence in 1957 and the formation of Malaysia in 1963, the various religious and ethnic groups have practically demonstrated a remarkable sense of tolerance and reciprocity when they agreed to uphold the proposed Federal Constitution, which among other things granted citizenship to the immigrants (by the principle of jus soli), the recognition of Islam and the special Malay and Bumiputra rights. This paper seeks to depict the experience and the state of multiculturalism and the pattern of reciprocity and tolerance rooted and accustomed in the Malaysian society. It also traces some of the possible factors that are helping to shape the present generation's outlook towards multiculturalism.     

Cross-Cultural Family Therapy — A Malaysian Experience

This case report illustrates the possibilities and difficulties of family therapy in a non-Western culture. Malaysia is a truly multiracial society with diverse ethnic groups having different religions, languages, and cutural patterns of relationships. In addition, the nation as a whole, and each ethnic group in particular, is in the process of cultural change, which produces stress on the traditional family's style of relationships. The therapists working in this culture are often crossing religious, linguistic, and socioeconomic barriers, as well as encountering the cultural pressures placed upon families. We will formulate some general problems in cross-cultural psychotherapy, discuss some aspects of this specific culture and family with a case report, and offer some suggestions for handling problems in family therapy under these circumstances.     

Negotiating Apostasy: Applying to “Leave Islam” in Malaysia

In Malaysia, freedom of religion has clear limitations, especially regarding Muslims wishing to leave Islam, who may currently find it difficult to secure legal acceptance. However, such applications are received under a Sharia legal provision in Negeri Sembilan – the only state in Malaysia that allows a Muslim to change his religion for reasonable cause. The application is made at the Sharia High Court, and is then forwarded to the Mufti's Department, which in turn arranges a consultation for the applicant to reconsider his decision. This article critically reviews this process of application to leave Islam and also provides a clear mapping of principal court decisions and an analysis of the legal rationale for accepting some applications and refusing others. The paper is critical of the disproportionate discretion afforded to Muslim bureaucrats in the Mufti's Department with regard to determining an individual's religious rights and argues that, in Malaysia, the power to legally determine or classify religion should be confined to the Sharia Court. Finally, the article evaluates how “applications to leave Islam” are reconciled with and distinguished from the Islamic prohibition of “apostasy” and so is relevant to Islamic countries beyond Malaysia.     

No evidence of other-race effect for Chinese faces in Malaysian non-Chinese population

The other-race effect (ORE) reflects poor recognition of faces of a different race to one's own. According to the expertise-individuation hypothesis, this phenomenon is a consequence of limited experience with other-race faces. Thus, similar experience with own and other-race faces should abolish the ORE. This study explores the ORE in a multi-racial country (i.e., Malaysia) by comparing Malaysian observers' face recognition for faces of a predominant racial group in Malaysia (i.e., Chinese) with faces from an uncommon group (i.e., Caucasian). Malaysian Chinese, Malays, and Malaysian Indians completed the Cambridge Face Memory Test (CFMT) and the CFMT-Chinese. Compared with the normative scores, Malaysian observers showed poor performance in the CFMT-Caucasian. Interestingly, Malays and Malaysian Indians observers' performance was identical to that of Malaysian Chinese in the CFMT-Chinese and to the normative scores of the test. These results demonstrate the relevance of experience in shaping the ORE.     

Biculturalism amongst ethnic minorities: Its impact for individuals and intergroup relations

This review article offers an integration of acculturation, biculturalism, and intergroup relations research. Additionally, it argues that bicultural identities can be more accurately conceptualised as a third, hyphenated cultural identity (e.g., Chinese‐Australian), in addition to one's ethnic and the dominant national identity. In doing so, this article proposes that hyphenated cultural identities may be personally meaningful for many ethnic minorities and discusses the function of hyphenated cultural identification for individuals and society. Given the relevance of bicultural identification, it is argued that recognising and understanding a hyphenated cultural identity is fundamental to ethnic minorities' wellbeing, as well as improving the quality of intergroup relations in multicultural societies, such as Australia.     

A Laboratory Test of the Mirror Image Hypothesis1

Chinese and American nationals participated in an experimental internation simulation as a test of Bronfenbrenner's mirror image hypothesis. Perceptions of own and opposing nations were measured for (1) a rebel movement, and (2) a large power fighting a rebel movement in a foreign nation. The effects of information availability (relevance), and of increasing threat from a third power were also investigated. It was found that evaluative mirror image perceptions of the opposing nation as “bad” and one's own as “good” were easily established. Mirror image perceptions of “they are the aggressors” were found for Chinese, but not for Americans. Information relevance had only limited effects. Threat from a third power produced, in general, decreased mirror image perceptions for subjects representing the large power, but did not affect subjects representing the rebel movement.     

Parent–Child Conflict Profiles in Chinese American Immigrant Families: Links to Sociocultural Factors and School‐Age Children's Psychological Adjustment

Research suggests that parent–child conflict is a salient family process in Asian immigrant families and often a stressful experience for Asian American youth due to value discrepancies between Asian and Western cultures. The present study examined ratings of parent–child conflict across conflict topics from parents' and children's perspectives in a sample of Chinese American immigrant families with school‐age children (N = 239; age = 7.5–11 years). Latent profile analyses identified three parent‐rated conflict profiles and four child‐rated conflict profiles. Parent and child conflict profiles were unrelated to each other and differentially related to family sociocultural factors and children's psychological adjustment. Parents' moderate conflict profile scored highest on parent‐rated child behavior problems and had the highest household density and lower parent Chinese orientation. Children's moderate‐specific and high conflict profiles scored higher on child‐reported behavior problems than the low conflict profile. These results highlight the need to assess family conflict from both parents' and children's perspectives and target parent–child conflict communication as a pathway to prevent or reduce behavioral problems in Chinese American children of immigrant families.     

Religiosity and consumer behavior of older adults: A study of subcultural influences in Malaysia

• Although differences in consumption patterns across countries are often inferred to be the result of different cultural values and religious orientations, they raise issues of validity because of the many country‐specific factors that may affect behavior. Furthermore, the effects of religiosity are confounded with those of variables that are associated with religiosity such as age. This paper examines the effects of religiosity on well‐being and changes in consumer preferences of 645 adults age 50 and older living in different regions of Malaysia who were surveyed via personal interviews. The results confirm the positive effects of religiosity on well‐being but show differences across the three main ethnic subcultures of Malaysia (Malays, Indians, and Chinese), and they provide little support for the hypotheses that the consistency of consumer brand and store preferences is influenced by religious values. It is suggested that the relationship between religiosity and consumer behaviors warrants additional research, focusing also on variables that relate to religiosity, method of analysis, and on mechanisms that link religiosity to consumer behaviors.

Copyright © 2011 John Wiley & Sons, Ltd.     

Islam and Gender in the Thought of a Critical-Progressive Muslim Scholar-Activist: Ziba Mir-Hosseini

This article highlights the scholarly contribution of the Iranian-born Muslim scholar-activist Ziba Mir-Hosseini to the academic field of gender and Islam. In the first part, Mir-Hosseini's thought is positioned within the larger processes of the shifting loci of authority and normativity in contemporary Islamic discourses, particularly with reference to the emergence of what will here be termed critical-progressive Muslim scholar-activists. There follows a brief justification as to why a study of Mir-Hosseini's thought in relation to gender and Islam warrants examination. Mir-Hosseini's personal journey in the field of gender and Islam is then outlined and her major contributions to the field are noted. This is followed by a discussion of the support Mir-Hosseini finds for her ideas in the hermeneutical theories employed by reformist male Muslim scholars, and then an examination of her views on the relationship between Islamic feminism discourses and (neo-)traditional expressions of Islam. Mir-Hosseini's deconstruction of the assumptions governing classical Muslim family law and ethics that have been re-appropriated and legally enforced by some contemporary Muslim majority nation states is presented next, followed by a discussion of her proposals for the reform of Muslim family law and ethics. The final section discusses Mir Hosseini's activism with special reference to her involvement with Musawah, the global movement for equality in Muslim family law based in Kuala Lumpur, Malaysia.     

The role of movement leaders in building intergroup solidarity for social change: A case of the electoral reform movement in Malaysia

Leaders of social movements play a critical role in mobilizing broader society for social change. However, we know little about how movement leaders strategize to build a movement. To examine this issue, we interviewed the central leadership team of the electoral reform movement (Bersih) in Malaysia, before and after a mass protest organized by the movement. We then used thematic analysis to provide theoretically derived insights into how the leaders fostered intergroup solidarity among multiple racial groups. Specifically, they (a) expanded the movement's boundaries to include new groups within its support base, (b) shared the demands of the movement with multiple groups, and (c) highlighted leaders that were representative of different groups the movement sought to unite. These findings demonstrate how leaders attempt to craft an inclusive movement identity (i.e., who we are, what we do, who stands for us) to mobilize a diverse society for social change.     

Mazhabi Sikhs of Shillong and Guwahati (India)

This paper is a sequel to Himadri Banerjee's earlier study of 2010. It tends to describe the socio-economic profile of the Mazhabi Sikhs settled at Shillong and Guwahati for the last more than a century. These safai karamcharis (sweepers) had been keeping the two cities clean but themselves lived in worst slums. An attempt is made to understand issues of their social networks and survival strategies in a milieu hostile to ‘outsiders’. It is seen what makes them stick together, maintain their ethnic and religious identity and stay connected with Punjab as well.     

The men's movement: Substance and significance for mainstream men

Abstract

The men's movement has a breadth and significance for mainstream men, too little evidenced. This paper provides a historical review of the men's movement and presents implications for mainstream men. Four themes in the men's movement are identified: 1) men adopting a feminist philosophy, 2) fathers with equal rights interest in divorce, 3) men supportive of gay rights, and 4) mythopoetic men. Implications for mainstream men and emotional health are considered for each theme within the Men's Movement. Finally, it is argued that each time a man struggles to balance his work with his family, his anger with his pain and his power with his care, he is an active participant in the men's movement.     

Finding a place to be: ethnic identity exploration of Asian Americans

This paper examines the nature of ethnic identity development by analyzing published autobiographical accounts of 39 Asian Americans. Focusing on what previous research indicates is a four-stage ethnic identity formation process, this investigation of the last two stages--ethnic emergence and ethnic identity incorporation--revealed a pattern of exploration and decision-making that results in greater understanding of self-identity and greater self-acceptance as a member of an ethnic minority. The process revealed by the narrators began with a willingness to face previously unaddressed ethnic identity issues, leading to the search for membership in a new and more satisfying group. After a period of exploration, and finding that they were not fully comfortable with either the mainstream American or ethnic culture, the narrators discovered the ethnic minority American group--Asian Americans. The narrators described their movement through these stages to achieve an Asian American identity as positive and self-validating. The paper concludes with a discussion of the implications of the findings for education and counseling.     

Work and its place in the lives of immigrant women: Garment workers in New York City's Chinatown

Working wives and mothers are traditionally considered secondary wage earners, and employment is not automatically accompanied by occupational attainment of individual workers. For immigrant women, the double burden is compounded by lack of English, transferable education and skills, and knowledge of the larger economy. In this article, we have illustrated the special meanings of immigrant women's work in the context of ethnic enclave employment and family responsibility. Based on census data and fieldwork in the garment industry in New York's Chinatown, we have found that the particularly high rate of immigrant Chinese women's labor market participation is largely accounted for by the availability of jobs provided by the ethnic enclave economy, that those women are overrepresented in low-wage menial jobs, and that they tend to perceive their work as meaningful, despite of low wages, long working hours and poor working conditions. These findings suggest that survival is more important for immigrant Chinese women than their own rights in the workplace, at least in the earlier stages of immigrant adaptation, and that their wage labor is an indispensable part of the collective family effort for social mobility. The results imply that, for socioeconomically disadvantaged groups, it is difficult to achieve long-term social mobility merely through individual efforts. Therefore, policies dealing with those groups mired in poverty and confined to survival at the margins of society should put more emphasis on community development in connection to the promotion of individual education and job training.     

Empowerment and threat in response to mass protest shape public support for a social movement and social change: A panel study in the context of the Bersih movement in Malaysia

One path to social change is through sustained collective action. Although such actions often explicitly target the public audience to raise support for a movement's cause, we know little about how the public psychologically responds to protests. To examine this question, a sample of Malaysians was surveyed before and immediately after the occurrence of mass street protests in Malaysia (N = 422) using a two-wave longitudinal design. Analyses revealed that (beyond pre-existing levels of movement identity and support for social change) experiencing empowerment in response to the protests promoted a supportive movement identity and more support for social change after the protests, whereas experiencing threat in response to the protests promoted an oppositional movement identity and less support for social change after the protests. This research suggests that the psychological impact of ongoing protests on the public can determine subsequent public support for the movement and its goals.     

Interethnic relations in Malaysia: Group identifications,indispensability and inclusive nationhood

This paper focuses on interethnic relations in Malaysia and examines survey data collected among Malay (n = 405), Chinese (n = 90), and Indian (n = 53) participants. In agreement with the Common In‐group Identity Model, inclusive nationhood was related to more positive out‐group attitudes. Relative in‐group indispensability was related to higher bias as predicted by the In‐group Projection Model. Furthermore, the dominant group of Malay had higher in‐group indispensability, more strongly endorsed an inclusive national representation, had stronger ethnic and national identification, and a stronger association between both identifications.     

The Experiences of Women in Prison

Summary

Women in prison represent a neglected population. The facilities and the services offered to female inmates are based primarily on models derived from male inmates. The need for this approach to change is increasingly recognized because the number of women in the correctional system is increasing at an alarming rate, the criminal profile of female inmates is distinct, and independently because the racial and ethnic composition of the female prisoners is shifting. In the present study, the needs of women prisoners were studied from a variety of theoretical perspectives: relational, diversity, and developmental. Focus groups and questionnaires were conducted with 54 women incarcerated in a minimum security correctional facility for men and women in a Northeastern state. The women's developmental histories reflected high-risk conditions and early trauma. From the ease with which these women responded to questions about their main relationships (i.e., closeness and mutuality) with visitors and other inmates, it is clear that they are struggling but maintaining a relational context in their lives despite being incarcerated. Most women had children, and retained custody of their children, which has strong implications for their children's development. The findings suggested a number of important policy and service implications which differed for ethnic/racial groups.