The features of the religions in Malaysia

The features of the religions in Malaysia

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There has been little research done on explaining the ethnic tolerance behavior from the perspective of sociological theories. The authors chose rational choice theory and the theory of planned behavior as they are widely used in explaining the human social behaviour. In this article, the theories are used to explain the effects of religion on ethn...

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... features for each religion practiced by Malaysians are as in Table 3. ...

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... Ramadan studies reveal at least three vital analyses. The first is Ramadan hard worship motivation sources that consists of individual commitment and sacrifice, social support such as religion market role, and society welcomes and tolerance (Aksoy & Gambetta, 2022;Husna et al., 2023;Idris et al., 2016;Nafisi, 2018;Ridwan & Zain, 2021), the second is Muslims conduct adjustments in order to solve hunger, fatigue, and thinness problems during Ramadan by consuming nutritious food and short napping in the daytime (Al-Fairusy et al., 2022;Z. Ali & Abizari, 2018;Barakat et al., 2020;Buckley & Carland, 2023;Busaeri, 2018;Faris et al., 2020;Khan et al., 2023;Najiyya, 2018;Saad, 2021;Shadman et al., 2014;Sulaiman et al., 2022;Trabelsi et al., 2022), and the third is Ramadan studies show that Ramadan provides positive effects for human value, healthy, and economy (I. ...
... The wide development of this approach includes requirements for convexity and non-satiation for indifference curve and its types (Roldán et al., 2022), indifference curve theoretical and practical studies on varied aspects including religion aspect (Aguirre Sotelo & Block, 2014;Khaled, 2018;Lenfant, 2012;Lizein et al., 2023;Miljkovic, 2021;Pastor-Bernier et al., 2017), rational choice general description (İnan & Gül, 2022), and critiques from religion field (Gauthier & Spickard, 2022;Reda, 2018;Sharot, 2002). Islamic welcome is considered by rational choice framework application in various Islamic aspects (Amelia & Fauzi, 2021;Hajjaj, 2023;Idris et al., 2016;İnan & Gül, 2022;Reda, 2018). ...
... All findings support that Ramadan worships are rational activities. The Ramadan perfect complementary indifference curve supports implicitly that motivation behind the hard worships is individual commitment and sacrifice (Aksoy and Gambetta, 2022), social support such as religion market role (Ridwan and Zain, 2021;Aksoy and Gambetta, 2022), and society welcomes and tolerance (Idris et al., 2016;Nafisi, 2018;Husna, Maqfirah and Alsounusi, 2023). In addition, this finding does not conflict to the rational choice approach critiques (Sharot, 2002;Reda, 2018;Gauthier and Spickard, 2022). ...
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... With increasing regulation of Islam, state officials are empowered to convey political messages by influencing content of sermons in mosques (Fox, 2016), serving to consolidate Mahathir's political dominance with the rise of political Islam (Liow, 2016;Chin, 2021). The Malays became intertwined with Islam creating a major force for identity and differentiations in Malaysian society (Brown, 2010;Idris et al., 2016;Husin and Ibrahim, 2016). They propagated and perpetuated a society and culture dominated by ethno-religious preoccupations, a major destabilising force for the nation (Sundaram, 2007). ...
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... This is reflective of the Malays being more conservative in their views, but, the question is whether ethnicity helps in explaining homonegativity? In Malaysian society, religion plays a major role in serving as ethnic identity markers (Idris et al. 2016), propagated, and reinforced by the predominant race and religious-based political parties, and state policies. Islam has a central role in its political and developmental discourse as a means for a more tenable control mechanism of the Malay/ Muslim population (Brown 2010). ...
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One challenge which confronts the acceptance of human diversity is the stigmatisation and discrimination against Lesbian, Gay, Bisexual and Transgender (LGBT) individuals in conservative societies. These societies can be influenced by culture and belief systems, reinforced by state policies which pose health and health care provision challenges. As significant players in the health of the nation, the attitudes of medical practitioners and the decisions influenced by them impact on health outcomes. This cross-sectional study aimed to explore the associations between ethnicity, religion and gender with the attitude of clinical-year medical students toward LGBT patients. A modified 10-item Attitudes Toward LGBT Patients Scale (ATLPS-M) was used to assess attitudes towards LGBT patients. Data from 228 participants with valid responses were analysed using ANOVA for religion and ethnicity; and independent t test for gender. The mean scores of ATLPS-M was 38.5 (± 5.13). Significant differences were found between ethnicity, religions and ATLPS-M scores, with medium effect size ω² measured at .10 and .10 respectively. Statistical differences were not found between genders and ATLPS-M score. Our findings reflect the association of ethnicity to attitudes of future doctors towards LGBT patients in the context of Malaysian society, where religion has been given great impetus with far reaching influence in shaping attitudes. Against the background of religion and ethnicity being intertwined in Malaysian society, complexities are highlighted.
... Where major monotheistic religions, including Islam, advocate universal moral principles, it is found that followers of such religions are less willing to act unethically and are more likely to demonstrate moral sentiments (Conroy & Emerson, 2004;Idris et al., 2016) such as being sensitive and understanding to others. It can then be supposed that having a firm Islamic worldview would reinforce an individual's levels of intercultural sensitivity. ...
... In an environment where Muslims are a majority and yet where there is also a high exposure to cultural diversity like Malaysia, the devout practice of one's faith is emblematic of the extent of how tolerant and understanding one should be (Idris et al., 2016). As the faith of Muslims in Malaysia is comfortably manifested in their obligatory and personal religious practices, it is natural for them to incline towards moral competence, which would include intercultural sensitivity, as a form of adhering to their faith. ...
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... On the other hand, a study by Jamri Ronggitom [6] shows that, though following rules and regulation, principals still face problems in managing school finance due to lack of knowledge and skill. Mohd Richard Neles Abdullah [7] said systematic financial management affect school management as a whole, while according to Heilig & Williams [8] excellent financial management play an important role to promote student achievement. ...
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... Planlı davranma öncelikle karşılaşılabilecek sorunları aza indirmekte, etkili baş açıkma stratejileri geliştirmeye ve benlik bütünlüğünü korumaya katkı sağlamaktadır (Ajzen, I. 1991). Planlı davranma kuramı, dini inançların insanların planlı davranmaları, olayları algılama ve değerlendirmeleri üzerinde önemli bir yordayıcı olduğunu göstermektedir (Idris, Abdullah, Ahmad, Mansor, 2016). Dini metinler ve pek çok dini gelenek planlı davranmayı öğütlemektedir. ...
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The aim of this study is to analyze the relationship between religious orientation and coping in terms of demographic variables and job experience. 167 clergymen (Imam, preacher, müezzin, Quran instructor, etc.) participated in the study. The researcher carried out the analysis by using a personal information form (age, gender, education and work experience) and scales that measured the religious orientation and coping styles of the participants. T-test, One-way Anova and Pearson’s correlation analysis in SPSS 22 were implemented and the level of significance was found to be 5%. 167 people, 65 of whom were female and 112 of whom were male, participated in the study. While the score of intrinsic religious orientation of the participants was found to be the highest, the score of quest religious orientation was the lowest. Scores obtained from coping strategies are planned behavior, growth/maturation, emotional control, acceptance, seeking help, avoidance/denial, and fatalism, the lowest score, respectively.Fundamental religious orientation positively correlated with such coping styles as planned behavior, growth/maturation, acceptance, emotional control, seeking help, fatalism and intrinsic and extrinsic religious orientation. There was a significant positive correlation with intrinsic religious orientation, emotional control, fatalism, seeking help, avoidance/denial, fundamental and extrinsic religious orientation. It was also found that female participants preferred more intrinsic religious orientation while male participants preferred more external religious orientation. It was found out that extrinsic religious orientation has a relationship only with fatalism as a coping style, and fundamental and intrinsic religious orientation as a religious orientation style. Quest religious orientation was found to have a relationship only with extrinsic religious orientation. Job experience was also found to be an important variable for participants in this study. Participants with the most job experience were found to prefer more extrinsic religious orientation, less emotional control, less planned behavior, and more help and support seeking.
... In the model, subjective norms are not predictors of intention but are significantly related to social identity and empathetic willingness. This finding is inconsistent with previous research (Jiang et al., 2016;Idris et al., 2016). A society with strong atheistic tendencies can explain why the perceived views of social group members (subjective norms) are not determinants of digital religious behavior intentions (Xia, 2023). ...
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    Introduction Over the past decade, there has been a growing focus on the study of how religion and technology intersect, particularly within the field of digital religion studies. In recent years, digital religious activities have emerged on Chinese social media platforms, with the sharing and promotion of content related to religious activities becoming increasingly popular. In a country like China, which adheres to atheistic ideology, the emergence of religious activities among the Generation Z youth provides a unique case for academic research. However, there is very limited research on digital religious behavior in mainland China. This study fills this gap by extending the Theory of Planned Behavior (TPB) to predict additional influencing factors of digital religious intentions and behavior. Methods This study employed a quantitative design, disseminating surveys via Sina Weibo and the Douyin platform. We collected a total of 525 valid responses. This study aims to deeply explore the social and psychological factors generated by digital religious activities on social media platforms, particularly how they stimulate Chinese Generation Z youth to participate in digital religious activities. Results The results show that attitudes toward digital religion, perceived behavioral control, social identity, and empathetic willingness are predictors of intentions, while social norms are not. Intentions significantly predict users’behavior on social media platforms such as Weibo and Douyin. Moreover, empathetic willingness and social identity fully mediate the effects of subjective norms, perceived behavioral control, and attitudes on intentions. Consequently, these behaviors generate impact, indicating the presence of multiple mediation effects. Discussion Unlike the societal context of theistic nations, there is a pronounced atheistic inclination within Chinese society. Consequently, subjective norms do not influence the digital religious behaviors of Chinese youth. Among contemporary Chinese youth, participation in digital religious practices is a temporary, secular activity undertaken only as a comforting behavior when anxiety becomes unmanageable or surpasses their threshold of tolerance. In contemporary China, young people face immense pressures stemming from workplace competition, social interactions, and economic burdens. Social media offers these young individuals broader opportunities for connection, community formation, and identity construction, as well as various possibilities for organizing their social lives. Consequently, on one hand, they turn to online religious avenues, seeking understanding from others through shared experiences, thereby obtaining emotional solace and comfort. On the other hand, they look to spiritual beliefs to alleviate anxiety, resolve confusion, and gain psychological comfort through emotional exchanges. Therefore, digital religion can, to some extent, be viewed as a form of social-technological empowerment, providing contemporary youth with a new “pressure valve” to facilitate emotional relief, comfort, and tension alleviation.
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    Religion is undoubtedly an ambiguous yet powerful phenomenon when it comes to societal development, actions, and behavior. Understanding religion and its origins could provide insight into how civilization functions. This investigation aims to discover the psychological reasons behind the origins of religion and how religion has influenced society. It was concluded that religion utilizes fear to maintain social cooperation and evolved according to civilizations' growth, directly influences behavior positively, and could provide peace to the world. The origins of religion were found to be a cognitive by product; humans are cognitively wired to believe in religious themes, and as a state of mind expanded, religion evolved to be more complex. Religion is undoubtedly an ambiguous yet powerful phenomenon when it comes to societal development, actions, and behavior. Understanding religion and its origins could provide insight into how civilization functions. This investigation aims to discover the psychological reasons behind the origins of religion and how religion has influenced society. It was concluded that religion utilizes fear to maintain social cooperation and evolved according to civilizations' growth, directly influences behavior positively, and could provide peace to the world. The origins of religion were found to be a cognitive by product; humans are cognitively wired to believe in religious themes, and as a state of mind expanded, religion evolved to be more complex.
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    In a modern society that comprises various ethnic and religious groups, who share different cultures and languages, tolerance between these groups is a critical element in building peace and harmony. In the Malaysian context, the promotion and fostering of ethnic tolerance has become one of the main agendas of the government in strengthening inter-ethnic relations. This is one of the best ways to prevent ethnic conflict in a pluralistic Malaysian society. In addition, building ethnic tolerance among students of different ethnicities, whether in schools or higher education institutions, should be a major concern that needs to be systematically addressed from within the Malaysian education system. To date, past studies have shown that ethnic slurs, prejudice, and discrimination among students still occur, even though various efforts has been introduced to foster tolerance in the education system and curriculum. As such, the role of religiosity is identified as an important element in sustaining ethnic tolerance. Therefore, the objective of this study is to investigate the relationship between religious knowledge, religious personality and inter-ethnic tolerance among Malaysian undergraduate students. Data was collected from 53 Malaysian undergraduate students using a survey questionnaire. A Pearson correlation analysis was performed to investigate the relationship between the variables. The results show a positive significant relationship between religious knowledge, religious personality and inter-ethnic tolerance among Malaysian undergraduate students. The results of this study indicate that the role of religious knowledge and religious personality could lead students to achieve ethnic tolerance in a multi-racial and multi-religious country like Malaysia. Keywords: inter-ethnic tolerance, religious knowledge, religious personality, undergraduate students, Malaysia