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Objectives: This paper examines the ethnic and gender differentials in high blood pressure (HBP), diabetes, coronary heart disease (CHD), arthritis and asthma among older people in Malaysia, and how these diseases along with other factors affect self-rated health. Differentials in the prevalence of non-communicable diseases among older people are examined in the context of socio-cultural perspectives in multi-ethnic Malaysia. Methods: Data for this paper are obtained from the 2004 Malaysian Population and Family Survey. The survey covered a nationally representative sample of 3,406 persons aged 50 and over, comprising three main ethnic groups (Malays, Chinese and Indians) and all other indigenous groups. Bivariate analyses and hierarchical logistic regression were used in the analyses. Results: Arthritis was the most common non-communicable disease (NCD), followed by HBP, diabetes, asthma and CHD. Older females were more likely than males to have arthritis and HBP, but males were more likely to have asthma. Diabetes and CHD were most prevalent among Indians, while arthritis and HBP were most prevalent among the Indigenous groups. Older people were more likely to report poor health if they suffered from NCD, especially CHD. Controlling for socio-economic, health and lifestyle factors, Chinese were least likely to report poor health, whereas Indians and Indigenous people were more likely to do so. Chinese that had HBP were more likely to report poor health compared to other ethnic groups with the same disease. Among those with arthritis, Indians were more likely to report poor health. Conclusion: Perceived health status and prevalence of arthritis, HBP, diabetes, asthma and CHD varied widely across ethnic groups. Promotion of healthy lifestyle, early detection and timely intervention of NCDs affecting different ethnic groups and gender with socio-cultural orientations would go a long way in alleviating the debilitating effects of the common NCDs among older people. [ABSTRACT FROM AUTHOR]

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Conservation in urban areas is an active issue, but in remoter areas historical remains are neglected by both public and government. Conservation of maritime archaeological sites is fast becoming important elsewhere. Acknowledging the importance of conservation for other types of historical sites, this paper addresses the need for conservation of the as-yet-unknown number of maritime archaeological sites in Malaysia. This will take time and continuing effort. Malacca Maritime Museum is a case-study, built specifically for showcasing artefacts from shipwrecks. The first such museum in Malaysia, it has benefited tourism as well as preserving objects and educating the public. © 2005 The Nautical Archaeology Society [ABSTRACT FROM AUTHOR]

Research in forensic anthropology is recent in Malaysia due to limited access to documented skeletal collections. However, advanced imaging techniques provide virtual bone samples for use in morphometric studies to establish populationspecific standards by virtual anthropology. This study examined sexual dimorphism in the subpubic angle using a threedimensional computed tomography model of the pelvis, in a contemporary Malaysian population. The sample comprised multidetector computed tomography (MDCT) scans of 50 male and 50 female adults. Segmentation of the MDCT scans was performed using 3D Slicer, and four landmarks were acquired using Stratovan Checkpoint for the subpubic angle measurement. The technical error of measurement (TEM), relative TEM, and coefficient of reliability (R) exhibited high reliability in measurements. Results showed that the subpubic angle in males was 68.6°±7.6° and in females 87.4°±6.5°. The subpubic angle in females was significantly larger than in males (P<0.001). Inverse correlation was found between the subpubic angle and age, in both males (r=-0.449, P<0.01) and females (r=-0.385, P<0.01). The overall accuracy of sex estimation using the subpubic angle was 94% (P<0.001). The subpubic angle, with a demarcating point of 78.6°, showed a sensitivity and specificity of 94% in the classification of female individuals. In conclusion, sex estimation using the subpu bic angle is highly accurate, with a high degree of expected sensitivity and specificity in the Malaysian population. [ABSTRACT FROM AUTHOR]

The article explores anthropological studies of modern Southeast Asia that strive to articulate regional alterities in the resolution of social-cultural incommensurability. Topics include constraints of inter-Asia discourses in the quest of Asian alterities, research on everyday expressions of mindful politics in contesting ethno-religious bigotries in Malaysia and inseparability of alternative and universal knowledge.

Type 2 diabetes mellitus (T2DM) brings about an increasing psychosocial problem in adult patients. Prevalence data on and associated factors of diabetes related distress (DRD) and depression have been lacking in Asia. This study aimed to examine the prevalence of DRD and depression, and their associated factors in Asian adult T2DM patients. This study was conducted in three public health clinics measuring DRD (Diabetes Distress Scale, DDS), and depression (Patient Health Questionnaire, PHQ). Patients who were at least 30 years of age, had T2DM for more than one year, with regular follow-up and recent laboratory results (< 3 months) were consecutively recruited. Associations between DRD, depression and the combination DRD-depression with demographic and clinical characteristics were analysed using generalized linear models. From 752 invited people, 700 participated (mean age 56.9 years, 52.8% female, 52.9% Malay, 79.1% married). Prevalence of DRD and depression were 49.2% and 41.7%, respectively. Distress and depression were correlated, spearman’s r = 0.50. Patients with higher DRD were younger (OR 0.995, 95% CI 0.996 to 0.991), Chinese (OR 1.2, 95% CI 1.04 to 1.29), attending Dengkil health clinic (OR 1.1, 95% CI 1.00 to 1.22) and had higher scores on the PHQ (OR 1.1, 95% CI 1.04 to 1.06). Depression was less likely in the unmarried compared to divorced/separately living and those attending Dengkil health clinic, but more likely in patients with microvascular complications (OR 1.4, 95% CI 1.06 to 1.73) and higher DDS (OR 1.03, 95% CI 1.02 to 1.03). For the combination of DRD and depression, unemployment (OR 4.7, 95% CI 1.02 to 21.20) had positive association, whereas those under medical care at the Salak health clinics (OR 0.28, 95% CI 0.12 to 0.63), and those with a blood pressure > 130/80 mmHg (OR 0.53, 95% CI 0.32 to 0.89) were less likely to experience both DRD and depression. DRD and depression were common and correlated in Asian adults with T2DM at primary care level. Socio-demographic more than clinical characteristics were related to DRD and depression. [ABSTRACT FROM AUTHOR]

In 2006 a forum to discuss Article 11 of the Malaysian constitution on religious freedom sparked a major and unexpected pushback. Many Muslim and Malay NGOs and concerned citizens argued that they were defending Islam from the onslaught of liberalising forces in Malaysia. The clash between what could be termed liberal human rights discourses and/or reformist Islam and reactionary Islam is also one about Islamic theology in Malaysia. It is an example of how theology can be internally divisive and presents a problematic case study for an anthropological encounter and engagement with multiple theologies, debates about history and the anthropological project. This article charts one path for the encounter between an anthropologist and his ethnographic other that aims to understand these diverse perspectives and also seeks to understand both the project of writing an anthropology of Islam that incorporates Islamic theology and Muslims' lifeworlds that form the basis for it. [ABSTRACT FROM AUTHOR]

This article is essentially a critical reflection on the transnational concept of Indigeneity, drawing from my long-standing involvement as a scholar-activist with indigenous peoples in Malaysia. With its multiple interpretations, configurations, and local inflections, the concept of Indigeneity has attracted much debate and contestation. It has become a significant political strategy in the counter-hegemonic indigenous social movements against exploitative, oppressive and repressive regimes throughout the world. In some contexts, Indigeneity is complicated by its conflation with racialised identities. While there is an implicit understanding that Indigeneity and marginality are closely linked, this is not always the case for certain claimants of indigenous status. In this article, I address these issues in the context of Malaysia and India, focusing on some of the conundrums and contradictions associated with the transnational concept of Indigeneity. I also reflect on some of my experiences with indigenous peoples in Hawaii and Australia and at international conferences. The article concludes with the viewpoint that anthropology requires continued engagement in a politics of critical solidarity with indigenous peoples, one that focuses on enablement rather than endless deconstruction. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on the concept and role played by village as a link between Penampang state and local area in Sabah, Malaysia. He features the definition given by Shamsul on village as the most authoritative instrument through which the social and administratve control of Malaysia's rural area has been affected. He also discusses kampung, a folk belief used by the Kituau residents to pertain to themselves as a group of individuals that shares common practices.

The article offers information on the peaceability of Semai people of central peninsular Malaysia. According to anthropologists, the Austroasiatic-speaking Sengoi Semai people are among the most peaceful people who live. It notes that Semai peaceability requires understanding on the history of the institution of town meeting or bicaraa'.

An enclave of animists in a predominantly Muslim nation, Temiars of peninsular Malaysia forge ingenious techniques to convert the commodities, concepts, and technologies that assault them towards their own religious and ideological uses. These aboriginal forest-dwellers, a Senoi or Orang Asli people known in the anthropological and psychological literature for their techniques of dreaming, use songs received in dreams for healing purposes. Temiars are Austroasiatic-speakers in a now Malay-dominant nation. Battling colonial and neo-colonial pressures in the Malay postcolony and the global economy, the members of this small-scale society take refuge in montane forests, yet they have long interacted with Malays, British colonists, Chinese and Tamils brought to work in British mines and plantations, and communist guerillas in the aftermath of the Second World War. The key element in their survival is a technique economically combining music, medicine, and culture. This medico-acoustic armature crafts the winds of breath, life, and voice into song. I explore how Temiars call on spirits through song, dance, and ceremony to address both individual and social wounds, as they craft their dances of healing and survival across the proverbial winds of history. Comparative materials on music, medicine, healing, and the environment from Africa, Europe, and elsewhere are examined. [ABSTRACT FROM AUTHOR]