SUSTAINABLE DEVELOPMENT: ISSUE, PRINCIPLES AND PRACTICES

SCSH 1201, SECTION 21

SEMESTER 2, 2022/2023

INDIVIDUAL PAPPER (ESSAY)

PREPARED FOR: DR. MOHAMMED RAFIQ MOUMEN ELSHOBAKE

PREPARED BY: NURZULFAH BINTI MOHD RAFAEE

Women do not now enjoy the same rights as males, as has long been understood. This is
especially true when it comes to how property is divided or how men and women are
positioned in society. For instance, the birth of a woman was once thought to be unlucky for
the institution of the family. Additionally, only men have the right to work or participate in
the job sector; women have no room or opportunity to enter any employment-related field.
The position and role of Malay women in traditional times were highly limited, according to
a 1975 Dewan Masyarakat article titled "Women in Malay History," which provides further
evidence of this. The socioculture of the society around them has a big impact on them.
Consequently, a revolution was started to protect Malay women.

Abdullah Munshi brought up the issue of Malay women in the 19th century in 1850. He
documented their position in a home in Hikayat Abdullah. Some Malay women now work
outside the home to support their husbands. The Hikayat Abdullah, 1970; Abdullah bin Abdul
Kadir. The youth also raised awareness of the need to improve the status of women in society
during the start of the 20th century. Al-Imam magazine, which reflects the struggle of the
young people, has highlighted this issue of women. Malay women should get the same
education as males, according to the 1906–1908 publication Al–Imam. Al-Imam emphasises
education as a means of advancing a nation in this regard. In fact, they will only be able to
give birth to educated Malay moms who will educate the children of their country if they
receive an education. (Abdullah Haji Jaafar, "Al- Imam", 1971/1972). Al-Imam emphasised
the importance of educational freedom in bringing enjoyment to Muslims and to life in line
with Islamic principles.

Neracha magazine, which was published from 1911 to 1915 after Al-Imam ceased publication
at the end of 1908, did not, however, fully cover religious and social topics because the
majority of Neracha newspaper was made up of foreign news. mainly from Egypt and
Turkey. Women's issues are also barely mentioned briefly.

Additionally, Mohd Yunus Abdul Hamid (1926–1927) published Malaya Magazine in Penang
throughout the 1920s. This publication agrees with Seruan Azhar, which promotes the idea
that Malay women do not need to struggle with males in society because education and
advancement for women are not considered to be on par with those for men. Majalah Malaya
passionately upholds the idea that men should work in and control government agencies and
other businesses in this regard. Women's only responsibility is to control the home and
manage the household's obligations by bringing harmony to the split between the husband's
two sides of the family which is husband and wife.

Syed Sheikh Al-Hadi launched the Al-Ikhwan journal in Penang in 1926. She is regarded as
one of Malaya's earliest feminists, understanding the significance of women's issues in an
effort to lift women out of the valley of ignorance and foolishness. According to Syed Sheikh
Al-Hadi, a nation's progress greatly depends on the close collaboration between men and
women. Women are viewed in this context as men's assistants in the development of their
country and nation.

The debate over women's status became more heated after the launch of the Teacher's Guide
magazine, followed by the Guru Magazine, and the Bulan Melayu journal in the 1930s, when
the question of women's freedom became more extensively debated. Malay teachers continue
the fight begun by reformist organisations to improve the status of Malay women so they can
advance and be on par with women in other countries who have made significant strides,
particularly in the quest of modernity. In this sense, a nation's progress and civilisation are
represented by the emancipation of women. As a result, the battle of Malay teachers extends
beyond the political, economic, and social spheres and includes helping to improve the status
of Malay women.

The determination to struggle for women's rights and to free women from men's oppression
in fields where women are deemed equal is what Malay instructors now understand by
women's liberation. Women were once viewed as weak and solely dependent on the luck of
males. Women should be content to stay home and assist their mothers with household
chores. If Malay women are to succeed and advance, the status of these women must change
for Malay teachers. According to Teacher Magazine's author.

Next, the Penang Free School, which opened its doors in 1816, pioneered the establishment
of schools for girls when one opened its doors for the first time in 1843. The Royal Family of
Johor was given permission by the British government to construct a native language school
for Malay children at this time, and at the same time, they took on the role of patron for a
Malay ladies' school that had been founded in Teluk Belanga, Johor Bahru, in 1883.

Four local language ladies' schools were started in Singapore in total in 1884. However, there
aren't enough professors and kids attending this school. Another ladies' school founded in
1889 on land provided by the governor of Penang in Kedah Road, Penang, similarly ran into
the same issues. At the start of the 20th century, the states of Melaka and Selangor also
developed the same type of education. When the first position of Female Supervisor of the
Malay Girls' School was formed in 1918 to oversee sewing instruction, cook - cook and
weave baskets, formal education for women was further streamlined.

Similar to some extent, the lessons taught in the boys' schools are also taught in the girls'
schools. Lessons in cooking and sewing are the only additions. Malay teachers recommend
that more Malay women get education in either Malay, English, or religious studies due to the
fact that they are well behind foreign women in terms of status.

The author of Warta Malaya also brought up the predicament of Malay women at this time,
emphasising the importance of education for these women in light of: 1. The mother's role as
the household's first educator.

2. Improve the standing of women in education so they can compete with males.

3. Advance Malay women's status so they may compete with foreign (Chinese and Indian)
women.

4. It is not necessary to separate religious education from education for women's growth.

Malay teachers advise the Malays to use Japan as an example in this area, where many
women understand the value of education. In Japan, 857 high schools (second level
institutions) were constructed in 1931. In addition, eight private institutions for women that
were not founded by the government were opened in the 1930s and provided the same
education as universities.

Malay teachers advise the Malays to use Japan as an example in this area, where many
women understand the value of education. In Japan, 857 high schools (second level
institutions) were constructed in 1931. In addition, eight private institutions for women that
were not founded by the government were opened in the 1930s and provided the same
education as universities.

1) By using examples and role models, the elderly in the villages can have their way of
thinking changed. It is ideal to give them advise gradually.

2) The penghulu and the village chief should get along well with the Malay teachers.

3) Malay educators must serve as role models for the locals by acting properly, being
courteous, and other virtues.
4) Malay professors are assigned with lecturing in villages to advise girls on their studies.
Despite the fact that this advancement has not yet reached a point that can be proud of when
compared to the era when education was first introduced in Malaya, it can be inferred that the
Malay community has become more aware of the value of education. The fact that more
pupils are enrolled in school each year, however, shows that the Malays are making the
progress that Malay intellectuals, notably Malay teachers, have been advocating for.
The conclusion I can draw from this when it is examined and criticised. Again, each party,
both as individuals and as a unit of government, has a crucial duty to play in elevating
women's status so that they can stand as tall and sit as low as males. It is evident that earlier
efforts have paid off in the present, and I can draw the conclusion from my perspective and
life experience that women's participation is now more widespread across all industries and
work settings. Where I can observe men and women working side by side in all spheres of
life. In addition, this has fulfilled one of the objectives of sustainable development which is
gender equality.