Tuesday, September 12, 2017

23rd

Malaysia’s alternative music is underrated.

Introduction
According to Merriam-Webster, alternative music is a genre of music that is produced by performers who are outside the musical mainstream. Musical mainstream – such as Siti Nurhaliza, Anuar Zain and Aiman Tino. I’m not judging but we’ve been listening to this kind of music for decades.

Content 
1. The music industry focus on the popularity rather than quality
Mostly when the singer fits in the beauty standard. I don’t want to criticise but this is what the legend has said about Fazura and Fattah Amin. They can’t sing but they kept on doing it. But back in 2009, indie music was given a chance to shine. Bands such as Hujan, Bunkface and Meet Uncle Hussein shined throughout that year. Even Yuna shined, and people really like her because she was one of the earliest hijabi singer and Muslim girls finally have someone they can relate themselves to. But today, we’re back at it, they keep recycling old songs and beats, and they don’t try to come up with something new and fresh. Dato Seri Vida, she has the money, owns most of the platforms where she can make them play her song over and over but her song is exceptionally different from others, which is nice, but the lyrics are meaningless. But this is what we see through the media. There are more musicians deserve better recognition such as Spooky Wet Dreams, Alextbh, Juno and Hana, Patriots, my brother’s band; Frugal, Amirah’s brother’s band; Ryan Band.  

2. The music fans refuse to invest and show support.
Things as simple as retweeting gig posters on Twitter and liking the promo posts on Instagram can help them being recognized. Plus, we, Malaysian have this habit on downloading illegal MP3s nowadays instead of buying their merch or albums. If you really think physical merch isn’t reliable these days, at least invest some money and subscribe to Spotify (if you don’t like the ads). Some of us think that music events are unhealthy, but yeah, maybe, depends on the genre. Actually if you go to concerts sometimes they check your bag to make sure you’re not bringing illegal stuff. If you attend SOG performing live, you might need to be careful but if you go to indie gigs, it’s actually pretty chilled. Like there’s no illegal activities, people come just to enjoy the music. The atmosphere is different. I promise you. 

Conclusion
Malaysia’s music industry isn’t actually bad but the good ones are underrated because the music industry themselves focus on the popularity rather than the quality and the music fans refuse to invest on their favourite musicians. So, as Akbar from thelevel.my said, if Yuna can do it, we all can do it too but a change starts from here and it started with you.

Monday, May 1, 2017

22nd

 Legal Inforace

Amirah Atiqah binti Adrein (166036),
Kauthar binti Hafidz Rahimi (166041),
Latifah binti Husaini (166043),
Nur Amirah Zakirah binti Shazlen (166050) ,
Nurul Shafinaz binti Mohd Adnan (166073)
LSA 0114 Introduction to Law
Mr. Ridhwan Salleh
Semester 3, 2016/2017
IIUM CRESCENT



Statement:
The influence of Islamic Law can be traced back from the period of Malacca Sultanate.


  1. Introduction: History background of the existence of The Malacca Sultanate (1400)
  • Parameswara, Palembang prince who founded Malacca as he was fleeing north from the Majapahit armies.
  • He married a Muslim the princess from Pasai as he also embraced Islam and took the name of Raja Iskandar Shah. They were blessed with a son named Megat Iskandar Shah
  • He also went to several visits to Ming China to accompany the Admiral Zheng He.
  • In result, the development of Malacca was being helped by all the alliances stated in terms of making Malacca as a major international trading port and an intermediary in the lucrative spice trade that influenced the coming of Islam in Malacca.
Ahmad Sarji, Abdul Hamid (2011), The Encyclopedia of Malaysia, 16 - The Rulers of Malaysia, Editions Didier Millet, ISBN 978-981-3018-54-9
bin Adil, Haji Buyong. The History of Malacca During the Period of the Malay Sultanate. Kuala Lumpur: Dewan Bahasa Dan Pustaka, 1974.
bin Adil, Haji Buyong. The History of Malacca During the Period of the Malay Sultanate. Kuala Lumpur: Dewan Bahasa Dan Pustaka, 1974.

2. Malacca as the center of islamic propagation and islamic studies
  • At that time, Melaka was the center of islamic propagation and islamic studies as it was a place for the meeting of ulama and preacher.
  • The Sultan of Malacca accepted the coming of Islam and had sent an authority to Pasai for the purpose of asking questions about religious matter.
  • Madrasah, mosque and musolla were built for the learning of Islam and as a center to learn the recitation of Quran.
  • Apart from that, Malacca was also a center of Tasawuf studies. One of the popular scholar in Tasawuf studies is Abdul Karim Al-Jali who wrote the book of Insan Al-Kamil
  • The Sultan of Malacca applied the islamic moral such as “musyawarah” which is the discussion among the authorities on the matter of administration.

Yusoff, Iskandar, and D.J.M. Tate. The Malay Sultanate of Malacca: A Study of Various Aspects of Malacca in the 15th and 16th Centuries in Malaysian History. Kuala Lumpur: Dewan Bahasa dan Pustaka, Ministry of Education Malaysia, 1992. ISBN 9836228411.

3. Administrative – Islamization
One of the factors that on how Islam was spread throughout Tanah Melayu in the 1400s is through marriage. Marriage leads to the Islamization of the other partner and eventually islamization of the citizens. Traders that come to Melaka would marry local women and also women from the higher ranks and from there, their connections with the higher ranks will give way for them to spread Islam. Marriage between kings and princesses between countries is also one of the factors in the spreading of Islam. Melaka colonised a number of states during the time. Therefore marriages between the kings from Melaka with the princesses from the colonised states also occur to be one of the factors. When the higher ranks and the royal family start to receive the teachings of  Islam, eventually the citizens have high probability in following what is practiced by the higher ups.
Secondly, as said once by John Crawford “Islam came to Malacca through traders from Arab.”. Trading was a huge factor of the Islamization of law during the Sultanate Malacca as records of China has proven that traders from Arab and Persia started their trades in Canton, China since 300 centuries. Arab merchants will be given no choice but to stop by at Selat Malacca port due to its strategic position in trading strip for any merchants who wanted to go to China. During their time in Malacca, they would build small villages and stay in Malacca for a few months. This has given way for Islam to spread in Malacca from the Arab merchants.
Kesusasteraan  juga telah menjadi saluran penting kepada penyebaran Islam di Malacca. Dengan kedatangan Islam, masyarakat telah menggunakan bahasa Melayu sebagai bahasa perhubungan utama. Dengan adanya satu bahasa, kegiatan menyebarkan Islam menjadi lebih mudah dan lancar. Kedatangan Islam juga telah memperkenalkan tulisan Jawi. Hasil-hasil sastera Melayu ditulis dalam tulisan Jawi. Pelbagai bentuk sastera Arab seperti syair dan gurindam telah mempengaruhi bahasa Melayu. Hasilnya sastera-sastera Islam telah dikembangkan melalui bahasa Melayu dan ini sudah tentu dapat mengembangkan lagi fahaman orang-orang Melayu terhadap ajaran Islam. Di samping ajaran agama Islam, terdapat hasil-hasil sastera Islam seperti Hikayat Nabi Bercukur, Hikayat Raja Khandak, Hikayat Amir Hamzah. Jadi pengaruh agama Islam tersiar dengan meluas di Malacca dan berjaya dijadikan satu pegangan yang teguh dan kuat. Karya-karya ini mengandungi pelbagai unsur yang boleh mendekatkan kefahaman pembacanya kepada ajaran Islam itu sendiri.

4.  Legal aspect – Malay Digest
  • Before Islamic Law (Syariah) was introduced, the Malays used adat or customary law which was impacted by Hinduism.
  • The Malay Digest consist of the Malacca Laws, Pahang Digest, Johor Digest and etc.
  • The Malacca Laws (Undang-undang Melaka), demonstrates the impact of Islam in Malay standard laws.
  • The Undang-undang Melaka is a hybrid content. At the end of the day, it is made out of a few separate writings bound together as one original copy. It was replicated and later recopied and despite the fact that it without a doubt came to be viewed as one content, the different segment parts still plainly show themselves. The Malacca Laws comprise of six unique writings.
  • In its organization, the rulers had designated Qādīs (judges) as their guides in religious matters. This was demonstrated by the nearness of noticeable religious men, for example, Kadi Yusof, Kadi Monawar and Maulana Abu Bakar.
  • The Islamic laws in Malacca possess just about a fourth of the total of the nearby arrangements, which concern marriage law, law of offer and system, and criminal law.
  • The Malacca Laws comprise of six contrast writings.
  • Only adat or customary law can be found in the earlier versions of the Malacca law
  • In the later versions of the Malacca Law, a combination of adat or customary law and also Islamic law (Syariah).
  • For example, in criminal law for punishing over a certain crime, the punishment or penalties is not just based on adat or the customary law but the punishment or penalties are also according to Islamic law (Syariah)
  • For example, it is specified in Chapter 5.3: identifying with the executing of a lover, it is worth to highlight the reference from the Malacca law.
  • It says “On the off chance that he (a lover) keeps running into somebody's compound and is sought after by the spouse, whereby the last is included in a battle with the proprietor of the compound; If he (the proprietor of the compound) opposes him and the follower is executed, the last basically kicks the bucket and there should be no prosecution. This is the custom of the nation. In any case, as indicated by the law of God, he who executes might likewise be slaughtered. For this is as per what is expressed in the Qur'ān and is in compatibility of (its instructing): (God offers us) to do great, and disallows us to confer sin”
  • After the fall of Malacca, renditions of the Undang-Undang Melaka were received in the Malay states which were branches of the Melakan Empire.These additionally demonstrate the impact of Islamic law ( Syariah).
  • The Pahang Digest that was organized for the Sultan Abdul Al- Ghafur Muhaiyyudin  Shah  had a strong Islamic law (Syariah) impact in it, It stated in the digest that Pahang is an Islamic state and from sixty eight articles, forty-two of them were formed from the Islamic law (Syariah)..
  • Other than the Johor Digest of 1789, which was displayed on the Undang-Undang Melaka, interpretations were made of codifications of the Syariah made in Turkey and Egypt. The Majallat Al-Ahkam of Turkey was deciphered as the Majallat Ahkam Johore and the Haanafi code of Qadri Pasha of Egypt was interpreted as the Ahkam Shariyyah Johore.

Hamzah, W. A. (2009). Historical Background of Islamic Law in Malaysia . In W. A. Hamzah, A First Look at The Malaysian Legal System (pp. 151-152). Shah Alam: Oxford Fajar Sdn. Bhd.
Mohd Nor, M. R. (29 September, 2016). From Undang-undang Melaka to federal constitution: the dynamics of multicultural Malaysia. Retrieved from SpringerPlus: https://springerplus.springeropen.com/articles/10.1186/s40064-016-3360-5


21st

Running head: BEAUTY STANDARD


Beauty Standard:
Abidah Binti Haji Mohd Rafee (1660**)
Kauthar binti Hafidz Rahimi (1660**)
Latifah binti Husaini (1660**)
Nur Amirah Zakirah binti Shazlen (1660**)
Sharifah Damia Al-Yahya (1660**)


IIUM CRESCENT
Writing Skills (HSA 0364)
Mohd Nazriq Bin Noor Ahmad
April 28, 2017


Introduction:
Putting a standard towards beauty affect society positively and negatively. However, negative outweighs the positive. As women, body image became something that makes them feel self-conscious about. Society tends to discriminate women who do not fit the conservative beauty standards by body-shaming and bullying them which make this a serious issue. However, beauty standard also motivates women towards a healthier lifestyle. According to Oxford Dictionary (2017), beauty is a combination of qualities that pleases the eyes and standard means a level of quality. This topic is going to discuss media that plays a big part in developing beauty standards, the race and nationality different preference on beauty and the different age group have different standards of beauty.

Unrealistic Beauty Ideals Set By Media
Advancement in technology over time has made our daily life easier including acquiring information in split seconds. Most of us rely on the information that is provided by mass media such as television, newspaper, magazine, radio and also the internet. Due to this prior reason, mass media can also set a benchmark on beauty standards as it indirectly influences the public by advertising the ideal body image of celebrities, models, and others that are included in the showbiz industry. To add, media also advertise a ‘solution’ to those who feel dissatisfied with their body image by undergoing a cosmetic surgery to look ‘beautiful and attractive’ like their idols.
For instance, in South Korea, there is a television program called “Let Me In” featuring people who have gone through cosmetic surgery procedures in order to get their desired body image according to what is portrayed by media in South Korea as ‘beautiful and attractive’.
As a result in advertising ‘beautiful women’ through media, it has negatively affects other women on their perception of their own body, and some of them even consider to undergo cosmetic surgery procedures (Ashikali, Dittmar, & Ayers, 2017) in order to look as beautiful and attractive as the women that are being advertised. Furthermore, fashion and cosmetic media can manipulate this motivation by implying that use of a specific product will make a woman attractive. (Singh & Singh, 2011).

Race And Nationality Different Preference On Beauty
The world consists various race and nationality, thus it would be biased and ignorant to set a standard of beauty as different race and nationality has different taste on what they call as beautiful. We can say that the beauty standards in every country are different. Not to forget that in each country, there also different race and culture that we need to take in consideration for determining the beauty standards. In Korea, for example, they prefer double eyelids rather than single eyelid and according to The Indian Express regarding eyelids ”It is argued that people get it done to look more western.”  (Rajvanshi, 2015). While for example in India the most popular trait in India would be their thick, radiant hair in which most of them use coconut oil to do the trick (Alexandre, 2016).
From one of our articles which entitled “Once More: Is Beauty in the Eye of the Beholder? Relative Contributions of Private and Shared Taste to Judgments of Facial Attractiveness” by Johannes Honekopp, he did an experiment on different preferences on facial attractiveness. The experiment was done using 20 Asian, 20 Black, and 20 Caucasian models photographs. These photographs were then shown to thirty-one participants. The participants consisted of 10 Asians, 11 were Black and 10 were Caucasian. As expected, the evaluations of same-race judges proved to be significantly more favorable than the evaluations of other-race judges. It can be normal that judges will rate photos of their own race best, and this ought to build the part of private taste since this kind of inclination makes little difference to face scores. The participants in Experiment 2 likely had most noteworthy introduction frequencies to individuals of their own race, and this would be required to add to a general possess race inclination (Honekopp, 2006).
In another article entitled “Shape and Significance of Feminine Beauty: An Evolutionary Perspective”, it was stated that Anglo-American students in a North American university have found that women suffer in self-esteem after comparing themselves with attractive models (Gutierres et al. 1999), hence supports the feminist argument that an emphasis on physical beauty can be oppressive to women and harm their body image and esteem (Singh & Singh, 2011).
It is interesting that different countries have their own standards for beauty but that did not open a lane for anybody to criticize or discriminate those who does not fulfill the certain standards and also those who come from another country to race on even cultures. At the end of the day, we are just beautiful as how we are created.

Standards Of Beauty Vary According To Age Group
Aspect of beauty standards differ from various era and generation, therefore Age Group plays a significant factor in judging their preferred ideal beauty standards. To prove that Age Group is an affecting factor experiment were carried out; the first was age group consisting of men and women with a variation of ages such as (18–85 years old), the samples had to choose the most attractive body shape (Singh & Singh, 2011). Moreover, the experiment results were shown that the Youth in the United States judged postoperative photographs (lower WHR) deemed to be attractive than the preoperative photographs with identical body weight (Singh & Singh, 2011).  Hence, this proves that various age group had different taste in ideal beauty standards, this is the main factor that causes a negative effect on ideal beauty standards, lowers a person's personal self-esteem because of society judgment of their ideal ‘perfect beauty’. Another experiment was carried out to see the effects of ‘generation gap’ being a cause of negative impact on ‘beauty standards’. One of the drawbacks of the research is the participant has the same demographic background such as age, ethnicity and educational background. There might be a chance that people with different backgrounds or different age will react differently to the advertisement  (Ashikali, Dittmar, & Ayers, 2017).
Lastly, models in all 3 experiment were mainly between 18- 37 years old. While the participants who were shown the picture of these models mainly range from 18- 40 years old (Honekopp, 2006). Having specific criteria on age group indicates the unjust and biased perception of idealistic ‘beauty standards’ dependent on the age and generation they find attractive in comparison to another. So basically, visual attractiveness is dependent on the specific age group. Inevitably they will prefer the features from the same age group. Thus, indicating that everyone has different standards of ‘beauty’ and should not be contended to one form of ‘beauty’.

Conclusion
According to Maya A. Poran (2002), “Although personal definitions of beauty indicate a similarity in beauty-ideology, perceptions of the cultural standard of beauty add a variety of dimensions to the beauty standards that are often overlooked” (p. 78). This has shown that the standard of beauty should not be based only on physical aspects but also on the inner aspects of an individual. The fashion and media industries play a big part to influence the society’s perception about how to be beautiful instead of encouraging the society to appreciate the beauty of themselves. The society’s norm of being beautiful should be changed as the physical beauty is a gift from God that can fade away anytime, however, inner beauty is something that decides the quality of an individual.

References
Alexandre, S. (8 March, 2016). This is How Beauty Standards Differ Around the World . Retrieved from Slice: http://www.slice.ca/beauty/photos/how-much-beauty-standards-differ-around-the-world/#!smiling-indian-woman
Ashikali, E.-M., Dittmar, H., & Ayers, S. (2017). The Impact of Cosmetic Surgery Advertising on  Swiss Women's Body Image  and Attitudes Toward Cosmetic Surgery. 13-21.
Beauty. (2017). In OxfordDictionaries.com. Retrieved from https://en.oxforddictionaries.com/definition/beauty
Honekopp, J. (2006). Once More: Is Beauty in the Eye of the Beholder? Relative Contributions
of Private and Shared Taste to Judgments of Facial Attractiveness. Journal of Experimental Psychology: Human Perception and Performance, 199-209.
Johns, M. M., Zimmerman, M., Harper, G. W., and Bauermeister, J. A. (2017). Resilient Minds and Bodies: Size Discrimination, Body Image, and Mental Health Among Sexual Minority Women. Psychology of Sexual Orientation and Gender Diversity, 4(1), 34-42.
Lastname, I. (2010). Title of article with only first word capped or any proper noun. Title of Publication, 22(3), 325-340. doi or URL.
Poran, M. A. (2002). Denying Diversity : Perceptions of Beauty and Social Comparison Processes Among Latina, Black, and White Women. Sex Roles, 65-81.
Rajvanshi, K. (11 August , 2015). Who’s beautiful? How beauty is defined around the world. Retrieved from The Indian Express: http://indianexpress.com/article/lifestyle/fashion/whos-beautiful-how-beauty-is-defined-around-the-world/
Singh, D., & Singh, D. (2011). Shape and Significance of Feminine Beauty: An Evolutionary Perspective. 723–731.
Standard. (2017). In OxfordDictionaries.com. Retrieved from https://en.oxforddictionaries.com/definition/standard