This study seeks to identify the relevance and challenges faced in conducting language activities to help foster second/foreign language learning at Universiti Teknologi MARA (UiTM) Terengganu. This is also aimed at assisting the organization to review practices of having language activities, hoping this may further cultivate and generate enthusiasm among students to learn second/foreign languages. This research also offers some possible ways to improve students' activities so as to help enhance their second/foreign language learning. In other words, this research may serve as a preliminary attempt aiming at providing reflections and insights on how students' participation in language activities conductedmay be usefulfor them in learning second/foreign languages. The research employs quantitative methodology in which random stratified sampling technique is used Samples consist of Bumiputera students taking English (as a second language) and Mandarin, French, and Arabic classes (as foreign languages). Generally, students are ofthe opinion that language activities can become a significant platform to project andshow their language skills and competency during presentations/performances. Nevertheless, as one ofmany recommendations suggested in the findings of this research, wefound that there is still a needfor evaluation andfo//ow-up work after having participated in the language activities.
This study explains the analysis of the semiotics in the painting artworks of the Din Omar, who focuses on the forms of heritage values in his creations. This study is also important for the documentation of the Malay culture, which has customary and culturally-related elements, where the human value is given a touch of heritage elements, as portrayed in the production of the serial works Tepak Sirih Series, Tepak Sirih: Menanti Tetamu siri 5, and Ukiran Indah di Puncak Indah by Din Omar. The study looks into more details the description of the meaning of semiotic approach analysis by Ferdinand De Saussure, which is interview with the curator and analysis of three selected artworks. The researchers are also providing exposure to elements behind the cultural materials, such as the Tepak Siri Series, Tepak Sirih: Menanti Tetamu Siri 5, and Ukiran Indah di Puncak Indah. The findings of the study revealed that the Tepak Sirih series artwork possesses the value of non-verbal communication in community engagements and weddings. The legacy and Malay culture in the Tepak Sirih: Menanti Tetamu siri 5 work carries the meaning of customary wealth in official ceremonies, but not suitable for arbitrary activities. In the Ukiran Indah DiPuncak Indah artwork, Hulu Keris Patah Tiga gives the meaning of a Malay traditional weapon used to complement Raja sehari or the Malay wedding dress. Para pandai besi produced a dagger with a Malay identity and spiritual elements which will not be extinct and is always kept as national treasures. Received: 29 March 2021 / Accepted: 23 June 2021 / Published: 8 July 2021
Abstrak Cerita rakyat berkembang dari generasi ke generasi dan disampaikan melalui lisan sehingga cerita rakyat dikenali sebagai sastera rakyat naratif nusantara. Cerita rakyat dianggap sebagai media hiburan pada zaman dahulu yang sarat dengan nilai-nilai pengajaran. Namun begitu, jika cerita rakyat difahami dan diteliti ia mempunyai hubung kait antara kehidupan masyarakat dengan kebudayaan masyarakatnya seperti kepercayaan, sistem kekeluargaan dan ekonomi. Namun, kini cerita rakyat semakin kurang mendapat tempat di hati generasi kerana kewujudan teknologi moden. Lantaran itu, kajian ini bertujuan mengenalpasti dan membincangkan ritual yang terkandung dalam cerita rakyat di Mukim Bebar Pekan, Pahang. Seterusnya, kajian ini juga menggunakan landasan teori fungsionalisme bagi analisis perbincangan. Metodologi kajian adalah secara kualitatif melalui kajian kerja lapangan iaitu kaedah temu bual berstruktur yang melibatkan tukang-tukang cerita di Mukim Bebar Pekan, Pahang. Hasil kajian mendapati ritual yang terdapat dalam cerita rakyat di Mukim Bebar Pekan, Pahang mempunyai hubung kait yang rapat dengan kebudayaan masyarakat Melayu dan masih diaplikasikan dalam kehidupan sesetengah masyarakat di kampung tersebut hingga ke hari ini. Abstract Folklore grows from generation to generation and is conveyed orally until it is known as folk narrative literature of the archipelago. Folklore was known as an entertainment medium in ancient times laden with teaching values. Folklore has a relation between the life of the community and the culture of the community, projected through beliefs, family system and economy. However, folktales are now less appreciated as among the younger generation, mostly due to the modern technology advancement. This study aims at identifying and discussing the rituals contained in the folklore collected at Mukim Bebar Pekan, Pahang. This study also uses the theoretical foundation of functionalism in the discussions and analyses. The research methods employed are qualitative and a fieldwork involving a structured interview method of the storytellers in Mukim Bebar Pekan, Pahang. It can be concluded that there is a close relation between the community and its culture where some rituals are still being practiced in the lives of some people in the village, even up to now.
Cerita rakyat Melayu merupakan sebahagian daripada sastera rakyat milik masyarakat Melayu dan hasilpengucapannya adalah orang Melayu yang beragama Islam. Kini, cerita rakyat Melayu tidak relevanlagi dianggap sebagai bahan yang pincang dan tidak berfaedah. Hal ini kerana cerita rakyat Melayumerupakan suatu bahan yang disampaikan untuk mendidik jiwa setiap insan dengan sempurna. Oleh itu,jiwa yang kudus dalam diri setiap insan sudah pastinya mengamalkan sesuatu perbuatan dan tingkah lakuyang baik dengan mengamalkan nilai-nilai murni. Sehubungan itu, cerita rakyat Melayu juga dipengaruhidengan penjanaan intelek dalam membentuk moral positif dalam kalangan masyarakatnya. Rentetanitu, Intelek merupakan suatu akal budi setiap insan yang berkemampuan untuk berfi kir secara logik dantepat dalam menyelesaikan sesuatu masalah. Lantaran itu, cerita rakyat Melayu juga dipengaruhi olehakal budi masyarakat dalam menyelesaikan masalah yang dihadapi dalam kehidupan mereka. Oleh itu,kajian ini bertujuan untuk menganalisis dan merumuskan nilai murni seperti nilai kerajinan dan rasionaldengan menggunakan pendekatan Falsafah Pendidikan Kebangsaan melalui konsep intelek. Beberapacerita rakyat Melayu seperti Pengorbanan Wasiat Yang Bijaksana, Periuk Kera Ajaib, Puteri Birah Keladi,Pak Tani Menipu Harimau, Hakim Yang Bijaksana dan Takar Emas dijadikan medium untuk menjalinankesepaduan antara nilai-nilai murni dan perapan konsep intelek. Di samping itu, masyarakat Melayuternyata memiliki kekuatan akal budi yang luar biasa dalam membuat pertimbangan sesuatu masalah.Justeru, menerusi cerita rakyat Melayu, nilai kerajinan dan rasional terbukti menggambarkan wujudnyaintelek yang mana masyarakat Melayu memiliki kekuatan akal budi serta berkemampuan melihat, menilaidan membuat suatu keputusan dan tindakan dengan tepat. The Malay folklore is part of the Malay literature belonging to the Malay community and the result of thespeech is Malay Muslims. Now, Malay folklore is irrelevant again considered as unprofitable material.This is because Malay folklore is a material that is conveyed to educate the soul of every person perfectly.Therefore, the holy soul within each person is sure to practice good deeds and behaviours by practisingvalues. In this regard, the Malay folklore is also influenced by the intellectual generation in promotingpositive morals in the community. That sequence, intellectuals is an intellect of every person capable ofthinking logically and precisely in solving a problem. Hence, Malay folklore is also influenced by the public’smind in solving the problems faced in their lives. Therefore, this study aims to analyze and formulatevalues such as the value of craft and rational by using the National Education Philosophy approach throughintellectual concept. Some Malay folklore such as the Pengorbanan Wasiat Yang Bijaksana, Periuk KeraAjaib, Puteri Birah Keladi, Pak Tani Menipu Harimau, Hakim Yang Bijaksana and Takar Emas wereused as a medium for cultivating the unity between values and the intellectual conceptions. In addition,the Malay community has the supreme power of reason for making a matter of concern. Hence, throughMalay folklore, the values of craft and rational proves to represent the existence of intellectuals in whichthe Malay community has the power of reason and is capable of viewing, evaluating and making decisionsand actions appropriately
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