No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
Kampung / landscape : rural-urban migrants’ interpretations of their home landscape. The case of Alor Star and Kuala Lumpur
Abstract
Kampung is a pervasive concept in Malay Culture and considered counter urban in contemporary discourse. Rural to urban migration of the Malays from kampung to cities occur at an accelerated pace in urbanizing Malaysia. Rural migrants are said to remain attached to their rural kampung lifestyles and find the socio-spatial character of urban environment difficult to adapt to. Previous studies on rural kampung by anthropologists and social scientists have unpacked the socio-economic and cultural aspects of kampung Malays in rural area. My study of migrants in Alor Star and Kuala Lumpur is focused on the landscape meanings of kampung and explores how these ideas have been brought across to a city environment. I investigated the meanings and symbolic values that kampung holds to the rural-urban migrants through a ‘landscape lens’. I recorded the experiences of the rural-urban migrants in adapting to an urban landscape, identified kampung elements to which people have strong attachment with and highlighted the kampung characteristics that could be maintained or replicated in order to address the maladaptation of the migrants and enhance their urban living experience. Study participants were rural-urban migrant respondents from rural kampung in Yan, Kedah who have either moved to Kuala Lumpur or Alor Star. The case studies in the two cities were carried out using qualitative methods including photo elicitation, in-depth interviews, model mapping techniques and participant observation. Respondents provided narratives of their journey from kampung, moving to the city, and their process of adapting and settling in cities. Challenges in adaptation to city living spaces included spatial use, privacy, social relationships, safety and surveillance. My findings demonstrated that the memory of kampung plays a significant part in guiding the life of respondents in the city, and that the image of kampung is pervasive in the daily social and spatial practice of rural-urban migrants, guiding respondents’ level of adaptation and place-making in the city landscape. The use of landscape as lens was helpful in interpreting the complex and multivalent kampung meanings. Addressing a dynamic kampung idea through a landscape framework highlights the strong parallels between kampung and the early landscape concepts. The process of unweaving the meanings of kampung have illustrated that kampung ideas have the potential to inspire a landscape design language that could mitigate the harsh contrast between rural and urban Malaysia.
... Nevertheless, the cultural landscapes are the footprint of humanity that will change a few of a natural environment, according to their social-cultural background (Tieskens et al. 2017). For example, Maliki (2010) explained that a landscape concept could introduce a different culture through cultural assimilation, and it may not be obtained correspondingly by people from a different cultural establishment. Furthermore, Maliki (2010) denoted that every society has its way of recognising their landscapes; some may differ from others, yet some are shared, although the cultures are separated across continents. ...
... For example, Maliki (2010) explained that a landscape concept could introduce a different culture through cultural assimilation, and it may not be obtained correspondingly by people from a different cultural establishment. Furthermore, Maliki (2010) denoted that every society has its way of recognising their landscapes; some may differ from others, yet some are shared, although the cultures are separated across continents. Thus, the cultural landscape is regarded as expanding the evolutionary impression of growing social skills and abilities by transforming the environment in the waterfront. ...
... The saying "tempat jatuh lagi dikenang, ini pula tempat bermanja," bringing the memories and symbolism of place. According to Maliki (2010), the place that you remembered where you once fell and grew up, there you will remember the place where you were nurtured. Maliki (2010) also added, the word of "dikenang" from the root word "kenang" means reminisce or remember things that keep reappearing in thoughts, especially with regards of absence or loss, or something that took place long ago, or already out of sight. ...
Many researchers state that the sense of "meaning" plays an essential role in shaping the place's cultural identity and symbolism. The sense of "meaning" is manifested through the formation of identity and symbolism, which is considered universal because it influences human perception. The sense of "meaning" in an area forms valuable memories that make the place unforgettable due to the influence of the elements of identity and symbolism that exist in it. This study's objective is to analyse the criteria elements of the cultural landscape in Pantai Lido that make up the sense of "meaning" from the perspective of Malays oldies in Pantai Lido. Furthermore, in achieving the objective, a qualitative method was conducted. It involved in-depth interviews and participant observation by collecting the informants' perception, memories, attitudes, and beliefs as the subjective reality manifested at both of the psychological and social-cultural levels. The findings demonstrate the meaning of place as the factors that make Pantai Lido more noticeable and memorable. The results show that the meaning of place as a factor that makes Pantai Lido more unique and unforgettable. This study will carry on by suggesting a survey on the importance of meanings of place and its association involvement in developing a cultural landscape on the waterfront in Malaysia. This indicates that perhaps the local authorities and the policymakers need to improve and reshuffle the current regulations for waterfront development in Malaysia.
... However, after the urbanization stoke out, kampong is seen to diversify. Brookfield et al., (1991), Maliki, (2008; Thompson, (2002) described kampong as a place that have connection with urban. ...
... Awang Goneng, a Malay Journalist who left his kampung and lived in London for over three decades expressed his longing for kampung and wrote his childhood memories in a book -"Growing Up in Terengganu", in which he described; "In a sense the kampung is the womb of the Malay body and soul that will always bring the Malays back home; to their kampung" (Goneng, 2007) Figure 3: Physical profile of the urban expansion from city centre to rural areas in Malaysia (Source: Profile based on PHD research inventory data courtesy from Jamaliah Jaafar (2000), Worldbank data estimates based on United Nations, World Urbanization Prospects (2013) Meanwhile Maliki (2008) conducted a study on the rural-migrants" interpretations on the definition of kampong has discovered that Malay migrants do bring over and keep some belongings from kampong and remain attached to their hometown. The findings have been extended by Nor Atiah Ismail, (2010) through her study on urban-home-landscape. ...
... These findings brought to conclude that strong attachments still exist between the rural migrant with their kampong (Maliki, 2008;Nor Atiah Ismail, 2010;Smith J. S., 2002). The attachment to kampong is one of the reasons that brings people back to kampong. ...
Malaysia is a fast-grown developing country which took only 30 years to shift from predominantly agriculture-based to manufactured-dependent society. This kampong to urban migration has created a new generation of urban society who had disconnected themselves from the traditional subsistence farming but kept maintaining an occasional connection with their hometown. With new jobs, environment and lifestyle, these urban migrants' life and livelihood in cities improved and expanded. Growth in urban population and affluence raised the demand for housing, food and technological goods. With increased growth in demand, came an increased challenge in resource management to satisfy needs. A recent debate has highlighted issues on oil depletion and competition from neighbouring countries that indicates a possible economic decline. This situation has triggered discussions about limits to urbanisation and the possibility of urban and peri-urban food production in order to relocalize urban areas. Therefore, there is an emerging of decentralization of cities and population in Malaysia. This paper questions whether there is a further progression towards 'de-urbanization' or a return to a new form of rural life that takes advantage of new technologies to assists new way of life and improves the standard of living in kampong.
... This changed Malaysia from predominantly a rural and agricultural society that owned and worked on the land to an urban and industrialized society in less than two generations (Drabble, 1993;Ismail, 2005;Maliki, 2008). Subsequently, Malaysia became an upper-middle-income country which remains highly dependent on industrial trade to support domestic economic growth. ...
... Mitchell (2000), a cultural geographer, described one aspect of culture as 'spatial' as it holds society's everyday practices. Maliki (2008) also recognises this 'cultural' expression of the 'spatial' through the kampong as a container of tradition. This section discusses the kampong as the space that connects and reconnects the society with culture and tradition that involve spatial expressions with nature. ...
... 'Balik kampong' has been defined by Nordin et al. (2000) as 'the exodus to one's roots', and is one of the most important rituals done by urban dwellers. It involves the periodical return of urban Malays to their hometown or birthplace during festivals, public holidays and for kin reunions (Goneng, 2007;Maliki, 2008;Gannon, 2004;Gannon & Pillai, 2012). 'Balik kampong' is also an indicator of urban dwellers' desires to return permanently to kampong. ...
Malaysia’s significant resources of oil and gas have fuelled industrialisation that has driven rural people to urbanisation and begun to change a culture of a sustainable rural lifestyle to an unsustainable urban existence.
Theories of urbanisation conclude that mankind will eventually become almost fully urbanised. However, this thesis documents the beginnings of a reverse migration; de-urbanisation. The country is de-industrialising and peak oil and gas are now in the past. However, industrialisation brought with it useful technologies and infrastructures that offer increased comfort and productivity to the returnees. As people begin to move back to their ancestral land, they are learning again to live successfully with photosynthesis rather than fossil fuel.
The circumstances that allowed this to happen are unique to Malaysia. The customary land rights, the matriarchal ownership of property and the cultural tradition of migration mean that this is unlikely to be replicated in the same way elsewhere in the world. However, the story of this thesis has an important lesson for other countries (especially the developing countries) that challenges the convention that mankind will be able to continue to live indefinitely (sustainably) in a ‘planet of cities’.
The method used to conduct this study involves questionnaires and semi-structured interviews with both urban migrants and returnees to villages to establish the desires, intents and reasons for future migration. Based on this data, it predicts a trend of de-urbanisation and the rate of urban-to-rural migration. To assess the impact of de-urbanisation, the capacity of rural land to absorb the returnees is assessed by an inventory of productive land available. The ability of the returnees to re-adapt is analysed by in-depth interviews with the inhabitants of a typical rural village.
The sample of people for this thesis has shown both ingenuity and resilience that has been achieved by a combination of a sustainable cultural tradition with more modern technologies. Finally, the findings have illustrated the beginnings of a voluntary trend of people who have ‘voted with their feet’ to move out of urban areas and return to a subsistence livelihood that is anything but poor.
... Walau bagaimanapun, Rahman dan Ismail (2015) ada menyatakan bahawa akibat kerakusan manusia meneroka alam, banyak kawasan kampung ataupun landskap luar bandar terjejas, sehingga membawa kepada kerosakan dan kemusnahan landskap budaya Melayu tradisional. Ini kerana kebanyakan landskap yang berkaitan dengan budaya masyarakat Melayu berada di kawasan luar bandar atau kampung (Maliki, 2010). Selain itu, antara punca lain yang mengakibatkan identiti dan warisan masyarakat Melayu ini semakin suram adalah disebabkan oleh kurangnya kesedaran dan pengetahuan generasi kini dalam memulihara landskap budaya Melayu ini agar terus bersinar (Farizal & Hanafi, 2018). ...
... Pemandangan ini masih dapat dilihat di sekitar kawasan perkampungan di Malaysia, yang mana corak kehidupan dan landskap budaya mereka masih dipengaruhi oleh aktiviti-aktiviti tradisional seperti pertanian, perladangan dan perikanan. Sebagai contoh, landskap kediaman masyarakat Melayu tradisional di utara Semenajung Malaysia lebih tertumpu kepada peralatan dan kesesuaian susun atur landskap pertanian sawah padi (Maliki, 2010). Selain itu, komponen perabot taman yang terdapat di persekitaran rumah turut terdiri daripada wakaf, jelapang padi, kepok padi, tali air dan sebagainya untuk menyokong aktiviti pertanian yang sinonim dengan corak kehidupan tradisional mereka iaitu bertani. ...
Landskap dan budaya masyarakat Melayu merupakan perlambangan reka bentuk dan susun atur yang kompleks. melibatkan interaksi antara manusia, alam dan Tuhan serta cara manusia mengolah alam selari dengan keperluan dan kepentingan kehidupan. Oleh yang demikian, gabungan kompleks ini dapat dilihat serta dihayati melalui reka bentuk dan susun atur ruang landskap yang terdapat pada sebahagian kawasan rumah masyarakat Melayu tradisional di Malaysia. Namun begitu, seiring dengan perubahan dan permodenan di Malaysia, banyak landskap budaya Melayu di kampung khususnya mengalami proses transformasi ke arah kebaratan, tanpa mengambil kira asal usul kepentingan fungsi landskap budaya Melayu itu sendiri. Oleh itu, kajian ini bertujuan untuk membuktikan kepentingan landskap budaya Melayu yang menjadi tunjang utama kepada identiti masyarakat Melayu yang semakin hilang ditelan zaman, kaedah yang digunakan untuk mencapai objektif kajian ini adalah penyelidikan kualitatif melibatkan kajian kes di Kampung Bukit Pegoh, Melaka. Tiga kaedah reka bentuk pengumpulan data telah digunakan; iaitu pemerhatian turut serta, temu bual separa berstrukturdan analisis dokumen berkaitan budaya dan landskap Melayu tradisional. Dapatan daripada penyelidikan ini, memperjelaskan kepentingan fungsi landskap budaya Melayu tradisional dan membuktikan bahawa terdapat hubungan budaya kehidupan masyarakat Melayu dengan alam lingkungannya di kawasan kajian. Kajian ini diharapkan dapat menjadi sumber rujukan dan pemangkin kepada kajian yang mendatang sama ada dalam bidang landskap mahupun aspek budaya Melayu. Kata kunci: Landskap, budaya Melayu, Melaka, Malaysia PENGENALAN Berdasarkan kajian lepas, landskap budaya Melayu tradisional telah wujud sejak sekian lama di Malaysia (dahulu dikenali sebagai Tanah Melayu). Menurut Ani (2011) bangsa Melayu, merupakan bangsa yang suka meneroka dan melalui penerokaan ini, mereka membawa bersama nilai budaya, gaya hidup dan pegangan tradisional sehingga tersebar luas ke seluruh Kepulauan Nusantara. Selain itu, keunikan landskap budaya Melayu tradisional ini disebabkan oleh interaksi seimbang antara manusia, alam dan Tuhan. Maka terciptalah seni reka dan seni bina yang diolah melalui sifat alam, budaya, tradisi dan kepercayaan masyarakat Melayu. Menurut Ahmad, Bakar dan Ibrahim (2006), landskap budaya masyarakat Melayu tradisional merupakan peninggalan ilmu yang penting mengenai seni bina dan seni reka dalam mengolah alam. Penulis yang sama menegaskan bahawa ilmu mengolah alam ini harus dilestarikan agar tidak luput
... For example, Maliki (2010) explained that a landscape concept could introduce a different culture through cultural assimilation, and it may not be obtained correspondingly by people from a different cultural establishment. Furthermore, Maliki (2010) denoted that every society has its way of recognising their landscapes; some may differ from another, yet some of them are shared, although the cultures are separated across continents. Thus, the cultural landscape is regarded in the expansion of the evolutionary impression of growing social skills and abilities by transforming the environment in the waterfront. ...
... For example, informants' descriptions about their nostalgic memories played an important role in making Pantai Lido more recognisable, with the saying "tempat jatuh lagi dikenang, ini pula tempat bermanja," bringing the memories and symbolism of place. According to Maliki (2010), the place that you remembered where you once fell and grew up, there you will remember the place where you were nurtured. Maliki (2010) also added, the word of dikenang from the root word kenang means reminisce or remember things that keep reappearing in thoughts, especially with regards of absence or loss, or something that took place long ago, or already out of sight. ...
Many researchers consider the definition of 'Meaning' as it plays an essential role, especially in the perspective of place image. The meaning of place is manifested through the symbolism of place that considered as universal as they represent the crucial tendencies of the human mind. The meaning of the place remains the precious memories that make such a memorable place as it can enhance the identity of the place. The objective of this study is to obtain the criteria of the cultural landscape elements that exist in Pantai Lido, which creates the meaning of the place in Pantai Lido waterfront according to the Malay oldies' perspective. Furthermore, in achieving the objective, a qualitative method was conducted which involved in-depth interviews and participant observation by collecting the informants' perception, memories, attitudes and beliefs as the subjective reality manifested at both of the psychological and social-cultural levels. The findings demonstrate the meaning of place as the factors that make Pantai Lido more noticeable and memorable. Moreover, the elements that make the cultural landscape in Pantai Lido more prominent is due to the local people's place attachment and the environment that evoked its memories and meanings. This study will carry on by suggesting a survey on the importance of meanings of place and its association involvement in cultural landscape conservation. This indicates that perhaps the local authorities and the policymakers need to improve and reshuffle the current regulations for urban waterfront development in Malaysia.
... However, Hussin et al. [21] stated that such a belief can be scientifically explained, since the setup protects a house from the full exposure of sunlight during daytime. Nowadays, very few Malays adhere to the rules and procedures mentioned above due to modernization and the change in the nature of society [22]. In addition to orientation, the old manuscript also explains the importance of purifying the surrounding areas to render the site suitable for residential use. ...
... Malay folktales are generally quite consistent in their storylines and differ only in their linguistic details, such as vocabulary and sentence arrangement or structure [14]. Otherwise, the storylines are maintained [22]. According to Haji Salleh and Robson [26], Hikayat Hang Tuah is the greatest narrative of the Malay Archipelago and has always inspired a strong passion among its readers and audience. ...
Research on the Malay cultural landscape in the Malay Archipelago is based on several factors, which include function, tradition, and the Malay culture. These factors are widely found in Malay literature, which plays a significant role in designing the landscape of Malay culture. Malay literature includes Old Malay manuscripts, Hikayat Melayu (Malay folktales), and Malay poetry, all of which are based on the beliefs, mindsets, and culture of the Malay community. These are demonstrated in a tangible or intangible manner through the environment of the traditional Malay lifestyle, inherent in Malay life values and in the symbolism of places. This review employed a document analysis to identify the elements and components of the Malay cultural landscape and its metaphorical aspects, as reflected in the aforementioned four types of Malay literature. Moreover, this review obtained information on the elements of the Malay cultural landscape that determine and explain the nature, function, and similarity of these aspects through symbolism in the landscape and culture of the Malays in Malaysia. Indirectly, this review proved the long existence of a systematic Malay cultural landscape throughout the Malay Archipelago that remains essential for future cultural sustainability. Finally, elements of the Malay landscape were identified, which could be applied as guidelines for designers in outlining a Malay cultural landscape.
... One of the best examples, from a Malay poetry entitled Pantun Budi narrated the aspect of nature and culture of the Malay people (Salim, 1999). Pantun Budi also described the Malay home garden and physical structures of a Malay kampong at traditional times (Maliki, 2010;. The motion clarified the spatial orientation of the Malay landscape home garden interestingly in the poetry of Pantun Budi: ...
Malay poetry has been identified as one of the essential elements in Malay traditional life, art, design, and aesthetic references. The Malay poetry element has its philosophy and purpose of enhancing Malay landscape designs as well as art character values. This review paper aims to interpret the link between the Malay cultural landscape with the compositions of Malay poetry. This review paper was conducted using the content analysis method. The nature, function, and similarity of Malay customs are encapsulated within Malay poetry, and these features are also present in the Malay cultural landscape which are key elements in the current research. Furthermore, this review paper seeks to acquire knowledge of the Malay cultural landscape that is woven in Malay poetry and the Malay world life. The identification of the features of the Malay cultural landscape may assist environmental researchers in Malaysia as it may act as a reference to assist in the design of an authentic Malay cultural landscape that encapsulates the original roots of the Malay culture.
... The New Economic Policy (NEP 1971(NEP -1990 is widely regarded as the engine driving this rapid economic growth, because it helped to promote foreign direct investment as an opportunity of technology transfer, skill development and better access to foreign markets (Ariff & Hill, 1987;Edwards, 1990;Jomo, 1990;Kamal & Young, 1988;Kusago, 2000;Rasiah, 1993). This scenario has developed Malaysia from predominantly a rural and agricultural society that owned and work on land to becoming an urban and industrialized society in less than two generations (Drabble, 1993 ;Nor Atiah Ismail, 2005;Nor Zarifah Maliki, 2008). Therefore, Malaysia became upper-middle-income country which remains highly dependent on industrial trade to support domestic economic growth and has created manufactured-dependent lifestyles for the people in Malaysia. ...
Malaysia is a developing country that experienced rapid growth within the past 30 years. Having natural resources namely oil and gas from the South China Sea together with encouraging Foreign Direct Investment (FDI) opportunity through globalization had fuelled Malaysia economy and improved the society live and livelihoods. However, the recent issues of depleting resources and competition from neighboring countries on FDI have led to de-industrialization. Without industry; the society job, income, food and safe environment will become insecure. Will people choose to survive with the economic hardship in cities or work on the land prosperity again? This paper will address the push and pull factor that have led to urbanization and subsequently, de-industrialization through established references. It is aimed to highlight what alternative that Malaysia has if de-urbanization occurs. The concern is to discuss the limits of the city growth and look into the Malaysia uniqueness in having the reserve land legislation as the solution for potential de-urbanization. It will analyze by the use of a case study to compare the capacity of the land within kampong and the cities, for the people to once again live from the land; to return from the cities to kampong.
... Thus, the surrounding of the Malay traditional house also relates to its internal activities. Essentially, all elements have interest and function, other than a way of life and taboos that play a role in the placement of landscape elements in the house surrounding of traditional Malay society (Maliki, 2008). In general, landscape development in traditional Malay society is to achieve harmony with the environment. ...
Beliefs and interpretations from the Islamic concept have influenced the emergence and extensions of many landscape designs including the Malay landscape. This paper reviews the significant relation between the Malay landscape and Islamic garden concept through established references. The main intention is to identify, analyzing and establishing the landscape elements, design characteristic and their functions as the research attributes. This paper uses the imagery evidence from the Quran to support the study analyses and discussions. The conclusions will lead towards all possible dimensions of Islamic Malay landscape in cultural, traditional and sustainability context for future resilient.
© 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.
... Thus, the surrounding of the Malay traditional house also relates to its internal activities. Essentially, all elements have interest and function, other than a way of life and taboos that play a role in the placement of landscape elements in the house surrounding of traditional Malay society (Maliki, 2008). In general, landscape development in traditional Malay society is to achieve harmony with the environment. ...
Beliefs and interpretations from the Islamic concept have influenced the emergence and extensions of many landscape designs including the Malay landscape. This paper reviews the significant relation between the Malay landscape and Islamic garden concept through established references. The main intention is to identify, analyzing and establishing the landscape elements, design characteristic and their functions as the research attributes. This paper uses the imagery evidence from the Quran to support the study analyses and discussions. The conclusions will lead towards all possible dimensions of Islamic Malay landscape in cultural, traditional and sustainability context for future resilient.© 2016.The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies, Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.Keywords: Malay; landscape; element; Islamic concept
... The cultural landscape research includes the potential, perception and interpretation of cultural landscapes (Mohamed, 1995;Longuet, 2007;Mohd. Ariffin, 2007;Shuib, 2008;Maliki, 2008;Ahmad, 2013). According to the research on community's attitude towards tourism development (Mohamed, 1995), she found that although the awareness among local community was high, but the appreciation of the cultural landscape is very low. ...
Cultural landscape has increased the demand for tourism in local and international level. Homestay Programme is one of community based tourism that applies cultural landscape concept in tourism destinations. However, the current Homestay Programme needs further attention and development strategies due to challenges in conservation and urbanization. The objective of this paper is to identify concept of cultural landscape in tourism and its relationship with tourism industry. This paper will hopefully lead to an assessment on preservation of cultural landscape through tourism industry and give better understanding to future generations.
Customs and culture in the Malay community are agents in highlighting the architecture of the Malay landscape. However, the concept of the Malay landscape is still unclear about its role and use. The purpose of this research is to explain the existence of the Malay Landscape concept. ‘Landscape’ is a broad term, and everybody can perceive it from what they see (all the visible features of an area of land, often regarded in terms of their aesthetic attraction). This article will discuss parts of the cultural landscape, namely the Malay Garden. Nowadays, not many of us are aware of the existence of a Malay home garden or compound that can serve as a cultural landscape concept. The objective of this study is to increase people's understanding of the relationship between Malay Gardens, Islamic Gardens, and Malaysian Gardens. The privileges of the Malay Landscape concept have influenced the implementation of these gardens, especially in Peninsular Malaysia. Just as traditional Malay houses are built with cultural and religious philosophies, the external elements of the house also have their taboo. In this study, the concept of Malay home compounding was focused on the fact that apart from obtaining lifestyle data, it was also able to understand the hardscape and softscape elements used by the homeowners. The methodology of this study was carried out by combining the findings of previous studies with other researchers. The importance of this research can be seen in proving the concept of the Malay Landscape potential to be developed for future generations. The information presented is expected to help designers and stakeholders to understand better what the concept of the Malay Landscape is, and hopefully, it will serve as a guide in designing the park.
A traditional settlement is defined as an area with sound and a strong sense of traditional village character inhabited by a society that preserves their cultural and traditional practices. However, the society’s traditions and way of life have continuously been threatened as the country moves towards urbanisation. Thus, this paper aimed to identify the changes in the traditional settlement and identify the issues in deterioration of traditional Malay settlement. A mixed-method approach applied as the research methodology. The findings reveal the changes and impact include six underlying factors; natural disaster, lack of maintenance, modern development, destruction by irresponsible parties, lack of awareness and declining of traditional product in the market.Keywords: traditional settlements; issues; heritage sites; conservation of heritage siteseISSN 2398-4295 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: http://dx.doi.org/10.21834/ajbes.v4i16.177
Globalisation combined with resources of oil and gas has led to an industrial society in Malaysia. For the past 30 years, rapid urban growth has shifted from 73% rural to 73% urban population. However, the peak oil crisis and economic issues are threatening the growth of urbanisation and influencing the trends of population mobility. This paper documents the beginnings of a reverse migration (urban-to-rural) in Malaysia. The method adopted case study that involves questionnaires with the urban migrants to establish the desires, definite intentions and reasons for future migration. Based on this data, it predicts a trend and rate of reverse migration in Malaysia.
ResearchGate has not been able to resolve any references for this publication.