Although Tahfiz students’ Islamic knowledge is generally accorded privilege, Tahfiz students’ English language proficiency is considered weak and insubstantial. The advent of technology and the 21st century reveal the centrality of English proficiency as it is still the most spoken language in the world. As such, to become global Da’ie, Tahfiz students might better possess English language proficiency commensurate with the global demands. Based on Dornyei’s (2005) L2MSS, a new L2 motivational model for Tahfiz students has been proposed. In this paper, the authors describe one specific factor in the new model, namely the Islamic Drive which contains five items extracted via the Exploratory Factor Analysis. The element of Islamic Drive used singly is useful because it substantiates a unique aspect of motivation for Tahfiz students. In essence, the Islamic Drive suggests that Tahfiz students’ motivation is closely associated with their spiritual vision; to use English mainly as a means of da’wah is to communicate with other global Muslims.

Pondok Institution is one of the earliest institutions concentrating in Islamic education established especially in Malay Peninsula. The growth of schools and madrasah administered by the government as well as private has reduced the development of the pondok in the early 90s. However, at present, pondok studies are burgeoning due to the high demand from the community. Although the pondok institution can be regarded as pioneers in instituting Islamic education, survey that has been conducted finds that there is no clear, transparent coordination in the curriculum or studies provided. This paper discusses some aspects of education in pondok institutions, particularly on the challenges and impediments faced by the pondok administrators from the point of view of officials in the Islamic Religious Department and the State Islamic Religious Council, who are invited during a roundtable discussion. Group interviews were conducted. The interview data were recorded, transcribed and analyzed thematically using ATLAS ti software. The study reveals that studies concerning pondok instutions are increasingly gaining acceptance from local communities. In addition, there are three main factors that support the development of the present pondok education which are the curriculum, finance and management of the pondok study itself. By focusing on issues and challenges surrounding pondok education, this study is a start to a beginning of a worthwhile and meaningful discussion of what it means to develop pondok institution and teach Islamic education within Malaysian context.

This article presents an analysis of negation forms in Philip Larkin’spoetry, specifically forms negated by suffixes and prefixes. Drawing onthe literary stylistic analysis approach, as proposed by Geoffrey Leech,we progress from linguistic description to literary interpretation, withthe assumption that linguistics and literature should complement oneanother. We discuss nine poems by Larkin, with the focus placed onpatterns that deliver precise understanding of the text’s unifyingtheme. The major argument is that the frequent use of negationforms by Larkin is not arbitrary; rather its use might illustrate an effortmeant to make these forms resonate with the poem’s atmosphere andsocial contexts. The results suggest that linguistic choices and poeticstyle have helped Larkin convey messages concerning three themes,namely, 1) uncertainty, 2) futility of life, and 3) agnosticism. By focusingon Larkin’s poems and the ways in which the poems are read, differentstrands are plaited, and multilevel stylistics approaches help readers tofocus on the gaps concerning social contexts that could illuminateother possibilities and meanings.

This paper explores the differences between boys and girls in the context of the literacy-based examination, presented through Malaysian national test scores, together with teacher interviews to gain insights regarding boys’ and girls’ English literacy achievement. The findings will bridge the gaps so that the scenario of literacy gender differences in schools can be better comprehended and handled by relevant parties. This study, an amalgamation of students’ performance in literacy examinations and the English teachers’ views on differences between boys and girls, can further inform the gender gap issue because schools remain central in which students gain core language literacy skills.

This paper delves into the reimagining of cultural identity through the corpus of a prominent Malaysian novelist, K.S. Maniam. By exploring Maniam’s novels within the framework of cosmopolitanism, which challenges traditional notions of exclusive and divisive cultural identities, this paper unravels the complex interplay between colonial legacies and contemporary cultural narratives in this Malaysian novelist’s canon. Maniam’s literary contributions as the finding indicates subvert historical constructs of race-based cultural identities in Malaysia, offering a compelling critique of the entrenched divisions perpetuated by colonial cultural projects. In addition, Maniam’s portrayal of characters navigates the complexities of identity beyond the rigid race-based categorizations of Malay, Chinese, and Indian found in many Malaysian works. Maniam’s works, as this paper illustrates, transcend the limitations imposed by colonial-era segregation, urging readers to incorporate a more inclusive and nuanced understanding of identity that draw parallels with the cosmopolitan ethos. We also extend the discussions further by positing that readers globally might explore Maniam’s profound reinterpretations of cultural identity, showcasing the enduring impact of his work in reshaping cultural narratives and advocating a cosmopolitan perspective on identity in our interconnected world.

By converging with James Sidaway’s emphasis on the psychogeographical tracings between nature and narrative in rural communities, this article explores the lived experiences of de-urbanised Muslim madrasa dwellers as an example. Psychogeography, a creative approach to understanding places that challenges conventional perceptions, serves as the lens through which these narratives are analysed. De-urbanised madrassas, typically situated on the peripheries of urban areas, highlight the relationship between human communities and their ecological surroundings. Traditionally recognised as spaces of worship and Islamic learning, madrassas are sustained by donor generosity. Drawing on personal narratives, this article contends that madrasa dwellers’ interactions with these spaces evoke a wide range of emotions, from fear, disorientation and aversion to comfort, safety and well-being, revealing diverse cognitive and mental representations of place. By expanding on this enquiry, the investigation suggests that their experiences may be more accurately understood as a symbolic conceptualisation of space, prompting the development of an alternative framework, the psychogeography of madrasa. By examining these ‘on-the-ground’ narratives, interpretations and lived experiences of inhabitants in de-urbanised settings, this article challenges conventional (and often oversimplified) depictions of Muslim spaces. Instead, it argues that the psychogeography of the madrasa fosters a panoptic vision, one that informs, permeates and sustains social engagement, cultivating collective interconnectedness and dynamic integration. This perspective stands in sharp contrast to the insular, frequently misrepresented associations of madrassas with violence, offering instead a more inclusive understanding of these spaces as centres of communal harmony and shared humanity.

This study examines the supernatural figures Hantu Kopek, Wewe Gombel, and Ame-onna in the folklore of Malaysia, Indonesia, and Japan, respectively, analyzing their roles in shaping societal perceptions of child safety and parental responsibility. These legends function as cautionary tales that reflect deep-seated anxieties about neglect, discipline, and family dynamics. By employing comparative literature analysis, this research identifies cultural similarities and differences in how these figures reinforce behavioural norms through fear-based deterrents. Additionally, structuralist analysis reveals underlying binary oppositions such as protection vs. danger, obedience vs. disobedience, and care vs. neglect, demonstrating their function as moral regulators within their respective societies. Findings indicate that Hantu Kopek serves as a deterrent against wandering at night, reinforcing maternal supervision and obedience. Wewe Gombel, in contrast, critiques parental neglect, sheltering mistreated children until their guardians exhibit remorse. Ame-onna, associated with rain, warns children against environmental dangers, reinforcing the importance of staying close to family protection. Despite cultural variations, these supernatural entities serve as social control mechanisms, reinforcing community values through fear, discipline, and mythological storytelling. Furthermore, their continued relevance in modern media and digital storytelling highlights their adaptability in addressing contemporary child welfare and family issues. This study concludes that supernatural folklore remains a powerful tool for enforcing social norms, ensuring that family structures and community responsibilities are maintained through cautionary narratives that transcend generations.

In line with James Sidaway's insistence on the psychogeographical integration of nature with narratives across rural communities, this article investigates 'on-the-ground' narratives by the marginals. Psychogeography is often defined as creative studies of space to alter conventional ways of viewing things. The marginals studied in this article were poor communities situated at a rural Tahfiz centre in the northwest of Peninsular Malaysia. Tahfiz centres are plenty across Malaysian states, but they are generally defined as Muslim worshipping and learning spaces inhabited by the young and old whose sustenance relies on the generosity of donors. By analysing these ‘on-the-ground’ words, readings, and experiences by Tahfiz marginals situated at a de-urbanised locale, we firstly suggest that their ‘psychogeographical journey’ with said centre puts them in a reflective position that is, in part, illustrated by their consenting and commendatory attachment as an impact of their walking in the said centre. Secondly, we extend this interrogation on the psychogeographical experience of self and-place attachment by proposing an alternative theoretical model, Tahfiz psychogeography. Tahfiz psychogeography, a model that challenges the idea of Tahfiz centres being unsafe and unaccommodating, emphasises instead the construction and preservation of social engagement. Tahfiz's psychogeography aims to create a strong sense of connectedness and unity by integrating individuals, encouraging flexibility and inclusion, and focusing on a panoptic vision of communal relations.