::The boy name Kamal::

       Just now, im just interviewing my friend, Kamal Aballenk, which is a Hindu-Muslim. He is final year student, taking law course at IIUM. The purpose of the interview is to complete our immersion project as well as our project paper.

       It just a simple interview where I asked him about his values and believes, customs and practices, perceptions, historical events impacting their culture, opportunities and barriers for them in Malaysia, cultures and what can & cant be touch in counseling.

I just wanna touch on my part, opportunities and barriers~

       Most of the barriers for them is in the aspects of jobs and education and the only opportunities that changes their life a little is 1 Malaysia

Kamal Aballenk Asyok Kumar

That's all from me for now, TQ~

AFIQ ZULKARNAIN     0815251

my friendss.... IKRAM MAHMUD (3rd immersion project)

this my friend Ikram Mahmud ^^,

I have new friend and also roommate who is Bangladesh person. i talk a lot with his culture and about the Bangladesh country. There are many things that i did not know about his feeling, history of the country. Because before this, Ikram and i rarely talking so much. For me, i did not want to disturb him. So, when we try to share the culture belief and start talking, i found that, he is very lonely person in Malaysia. i did not know that.. How cruel i am isn't?? so, after the discussion, i believe that, i must be his friend once and for all. There are many things that I know about the belief, the sensitive things that counselor cannot touch and also about the dressing, the language..So many things... so, i swear to Allah..I will be friend with him start now..hahahahahahah...thanks to Ikram.. Now i know that u are really sporting person.. If u read this, i really want apologize everything that has been done.

Culture in Sarawak

Sarawak is home to 28 ethnic groups, each with their own distinct language, culture and lifestyle. The Ibans form the major ethnic group on this land with about 30.1% of the total population per the year 2000 census. The Chinese, who generally live in the cities, are the second largest group at 26.7%, followed by the Bidayuh, Melanau and other native tribes of Sarawak who are collectively known as Orang Ulu. The Malays constitute a large portion (23.0%) of the population as well, mainly concentrated along the coast.

Sarawakians practice a variety of religions, including Islam, Christianity, Chinese folk religion (a fusion of Buddhism, Taoism, Confucianism and ancestor worship) and animism. Many converts to Christianity among the Dayak peoples also continue to practice traditional ceremonies, particularly with dual marriage rites and during the important harvest and ancestral festivals such as Gawai Dayak and Gawai Antu.

The Malays make up 21% of the population in Sarawak. Traditionally fishermen, these seafaring people chose to form settlements on the banks of the many rivers of Sarawak. Today, many Malays have migrated to the cities where they are heavily involved in the public and private sectors and taken up various professions. Malay villages (kampungs) - a cluster of wooden houses on stilts, many of which are still located by rivers on the outskirts of major towns and cities, play home to traditional cottage industries. The Malays are famed for their wood carvings, silver and brass craftings as well as traditional Malays textile weaving with silver and gold thread (kain songket). Malays are Muslim by religion, having brought the faith to Asia some 1000 years ago. Their religion is reflected in their culture and art and Islamic symbolism is evident in local architecture - from homes to government buildings.

The Melanaus have been thought to be amongst the original settlers of Sarawak. Originally from Mukah, the Melanaus traditionally lived in tall houses. Nowadays, they have adopted a Malay lifestyle, living in kampong-type settlements. Traditionally, Melanaus were fishermen and till today, they are reputed as some of the finest boat-builders and craftsmen. While the Melanaus are ethnically different from the Malays, their lifestyles and practices are quite similar especially in the larger towns and cities where most Melanau have adopted the Islamic faith. The Melanaus were believed to originally worship spirits in a practice brinking on paganism. Today many of them are Christian and Muslim, though they still celebrate traditional animist festivals such as the annual Kaul Festival.

The Chinese first came to Sarawak as traders and explorers in the 6th Century. Today, they make up 29% of the population of Sarawak and comprise of communities built from the economic migrants of the 19th and early 20th centuries. The first Chinese migrants worked as labourers in the gold mines at Bau or on plantations. Through their clan associations, business acumen and work ethic, the Chinese organised themselves economically and rapidly dominated commerce. Today, the Chinese are amongst Sarawak's most prosperous ethnic groups. The Sarawak Chinese belong to a wide range of dialect groups, the most significant being Hokkien, Foochow, Hakka, Teochew, Cantonese and Henghua. Hokkien and Mandarin are the most widely spoken dialects. The Chinese maintain their ethnic heritage and culture and celebrate all the major cultural festivals, most notably Chinese New Year and the Hungry Ghost Festival. The Sarawak Chinese are predominantly Buddhists and Christians.

The Ibans form the largest percentage of Sarawak's population, making up some 30%. Reputed to be the most formidable headhunters on the island of Borneo, the Ibans of today are a generous, hospitable and placid people. Because of their history as pirates and fishermen, they were conventionally referred to as the "Sea Dayaks". The early Iban settlers who migrated from Kalimantan (the Indonesian part of Borneo south of Sarawak) set up home in the river valleys of Batang Ai, the Skrang River, Saribas, and the Rajang River. The Ibans dwell in longhouses, a stilted structure comprising many rooms housing a whole community of families. The Ibans are renowned for their Pua Kumbu (traditional Iban weavings), silver craftings, wooden carvings and beadwork. Iban tattoos which were orignally symbols of bravery for the Iban warriors have become amongst the most distinctive in the world. The Ibans are also famous for their tuak, a sweet rice wine which is served during big celebrations and festive occasions. Today, the majority of Ibans are practice Christianity. However, like most other ethnic groups in Sarawak, they still hold strong to their many traditional rituals and beliefs. Sarawak is unique to colourful festivals such as the Gawai Dayak (harvest festival), Gawai Kenyalang (hornbill festival) and Gawai Antu (festival of the dead).

Originally from West Kalimantan, the Bidayuhs are now most numerous in the hill country of Bau and Serian, within an hour's drive from Kuching. Historically, as other tribes were migrating into Sarawak and forming settlements, the meek-natured Bidayuhs retreated further inland, hence earning them the name of "Land Dayaks". The traditional Bidayuh abode is the "baruk", a roundhouse that rises about 1.5 metres off the ground. Typical of the Sarawak indigenous groups, the Bidayuhs are well-known for their hospitality, and are reputed to be the best makers of tuak, or rice wine. The Bidayuhs speak a number of different but related dialects. While some of them still practice traditional religions, most modern-day Bidayuhs have adopted the Christian faith.

The phrase Orang Ulu means upriver people and is a term used to collectively describe the numerous tribes that live upriver in Sarawak's vast interior. Such groups include the major Kayan and Kenyah tribes, and the smaller neighbouring groups of the Kajang, Kejaman, Punan, Ukit, and Penan. Nowadays, the definition also includes the down-river tribes of the Lun Bawang, Lun Dayeh, Murut and Berawan as well as the plateau-dwelling Kelabits. The various Orang Ulu groups together make up roughly 5.5% of Sarawak's population. The Orang Ulu are artistic people with longhouses elaborately decorated with murals and woodcarvings. They are also well-known for their intricate beadwork detailed tattoos. The Orang Ulu tribe can also be identified by their unique music - distinctive sounds from their sape, a stringed instrument not unlike the mandolin. A vast majority of the Orang Ulu tribe are Christians but old traditional religions are still practiced in some areas.Some of the major tribes making up the Orang Ulu group include :

There are approximately 15,000 Kayans in Sarawak. The Kayan tribe built their longhouses in the northern interiors of Sarawak midway on the Baram River, the upper Reiang River and the lower Tubau River, and were traditionally headhunters. They are well known for their boat making skills, which they carve from a single block of belian, the strongest of the tropical hardwoods. Although many Kayan have become Christians, some are still practise paganistic beliefs.

With a population of approximately 3000, the Kelabit are inhabitants of Bario - a remote plateau in the Sarawak Highlands, slightly over 1,200 meters above sea-level. The Kelabits form a tight-knit community and practise a generations-old form of agriculture. Famous for their rice-farming, they also cultivate a variety of other crops which are suited to the cooler climate of the Highlands of Bario. The Kelabit are predominantly Christian, the Bario Highlands having been visited by Christian missionaries many years ago.

There are few findings on the exact origin of the Kenyah tribe. Their heartland however, is Long San, along the Baram River. Their culture is very similar to that of the Kayan tribe with whom they live in close association. The typical Kenyah village consists of only one longhouse and the people are mainly farmers, planting rice in burnt jungle clearings.

The Penan are the only true nomadic people in Sarawak and amongst the last of the world's hunter-gatherers. The Penan make their home under the rainforest canopy, deep within the vast expanse of Sarawak's virgin jungle. Even today, the Penan continue to roam the rainforest hunting wild boar and deer with blowpipes. The Penan are skilled weavers and make high-quality rattan baskets and mats. The traditional Penan religion worships a supreme god called Bungan. However, the increasing number who have abandoned the nomadic lifestyle for settlement in longhouses have converted to Christians.

One of the most attractive features of the state of Sarawak and one which sets it aside from many of the other Malaysian states is its cultural diversity. With the 27 distinct indigenous ethnic groups that speak 45 different languages and dialects, Sarawak can be proud to boast racial harmony amongst a population of 2.1 million who adhere to a variety of traditions, practices and religions.

With such a melting pot of customs and cultures, Sarawakians enjoy a variety of colourful festivals throughout the calendar year. The cultural diversity also allows Sarawak to be one of the most popular tourist destinations in the region.

-Adapt from discoverborneo.com

In Sarawak, I have no problem to mix with other race. This is because from my childhood I have been interect with many people from various race. When go to everyway, I got nothing to worry about. I have many frienf from many other race and able to communicate in their language.

Every place in Sarawak have different type of dialect and Alhamdulillah I understand most of them except Bidayuh language because its very complicated to me. Living in an environment consist of various race teach me a lot. -Marizal Abd Manan (0812393)

Teroka Potensi Diri SMK Lembah Keramat

Hello everybody~ haha

       Soooo tired~ Yesterday i was involve in seminar on "Kecelaruan Gender" at IIUM Kuantan and today, i was involve in school program at SMK Lembah Keramat. The program was held by one of our practical counseling students dealt with developing self potential of form 1 students.

       I was be given a chance with my friend, UMMU KULTHUM to conduct an intervensive class that most of the students in that class a little bit slow at reading and writing and also problematic students. (that is what the teacher says, not me okay) The class consist of 4 Malay students and 6 Indian students if im not mistaken. In order to make them easy to monitored and controlled, I decide to conduct the activity in a support group way. By doing that, maybe I can concentrate and give more attention to them.

       The issues come when the Malay students didn't want to sit together with the Indian students. At this time, I think this is the suitable time where I suppose to apply all the knowledge that I had learn from this class. Unfortunately I think im still not ready yet, plus, another reasonable factors that I think im not ready and should not take any risks. So, I just take simple precautions by dividing them into 2 groups where I in charge for Malay students, and Ummu take charge the Indians students in order to expose her more due to she will be going to practicum next semester. HAHA~

Alhamdulillah we manage to finish the activity successfully until the end. Nothing bad and unwanted things happen during our session. TQ~

AFIQ ZULKARNAIN     0815251

Seminar on "Kecelaruan Gender"

       Today i just want to share with all the readers about my experience going to a talk about Gender Confusion or "Kecelaruan Gender". It was interesting topic and has been delivered by Prof. Dr. Ismail Tambi and Dr. Najib if im not mistaken. They share lots of useful information about the GLBT that we can use as a counselor.

"KECELARUAN GENDER"

Me, Izzat and him..

       However, i feel like i cannot too agree with Prof Dr. Ismail Tambi because the way he talk is like he support that group and encourage them. YES, as a counselor, we have to support them but not to encourage them to be like that especially for Muslims. like we have discuss before, at least try to help them, change them in a subtle way.

I think that's all for now, TQ~ 

AFIQ ZULKARNAIN     0815251

Definition Of Culture

Definitions of CultureSociologists have focussed on behaviourist definitions of culture as “the ultimate system of social control where people act appropriately and monitor their own standards and behaviour,” as the “learned ways of group living and group responses to various stimuli,” or have described its content as “the values, attitudes, beliefs and customs of a society.” These definitions overlook the importance of cultural objects which have a symbolic value in creating a collective memory for a nation or a civilisation. Psychologists and psychiatrists  who have tried to reduce artistic expression to universal aspects of consciousness have fallen into reductionist traps of trying to impose simplistic evolutionary laws on culture which undermine its enduring aspects. They overlook also that the universal appeal of great culture lies in its particulars. The the tomb of Nefertari is precious as a particular monument, not for its tombness in general and as such is as precious a cultural monument today as it was in Egyptian times. Marxist analyses of culture typically emphasise relativistic aspects, frequently focus on low culture and try to explain everything in terms of economics, which is of limited value. Many painters who were financially successful in their lifetime are not remembered as the greatest painters, whereas numerous artists who had little or no economic success in their lifetime, are remembered as the greatest masters (e.g. Rembrandt, Vermeer, Van Gogh. Media theorists have explored the interplay of culture and technology, which has led to emphasis of some aspects of culture. For instance, Marshall McLuhan became fascinated by new media through his studies in English literature. He noted that there were shifts in emphasis within the trivium: i.e. one period gave a greater emphasis to grammar (structure), than to dialectic (logic), and rhetoric (effect), while other periods focussed on rhetoric (effect). He explained these changes through shifts from one media to another: from written manuscripts to printed books to radio and television. This became the focus of his Centre in Culture and Technology and inspired his phrase “the medium is the message.” Subsequent commentators often became so fascinated by the phrase that they focussed on technology in the form of mass media and gave less attention to culture.Armand Matellart (1991), in a fundamental book, explored the history of communications and demonstrated that contemporary authors focus too narrowly on the mass media aspects of communications. He stressed the importance of an historical viewpoint and argued that culture provided a key this larger view of communications. Ironically, one could apply the same criticism to his own definition of culture, which emphasises only dimensions of language, labour, and power (in the tradition of Habermas). It focuses too narrowly on isolated aspects of culture. In the minds of some, culture is simply content and of interest only if it sells well. This tendency towards the “commoditisation” of culture has been explored by Innis andaddressed by Babe. This approach overlooks one of the fundamental paradoxes of high culture. The greater the cultural objects or monuments, the less they are subject to socalled market realities. Saint Peter’s in Rome, the church of San Francesco in Assisi, Leonardo’s Last Supper are not for sale nor will they be. Indeed Italian culture, to the extent that it is defined by such towering examples of art and architecture, depends on their not being sold. A business is judged by how much it sells: the culture of a country isjudged by how much it does not sell. Its greatness is measured by how much it collects and keeps intact. The reason why cities such as Florence and Rome are infinitely fascinating to tourists is precisely because they have kept so much. Towns such as San Sepolcro, which chose to sell their paintings to London have found that tourists now go to London to see Piero della Francesca rather than to San Sepolcro.More recently Babe (1997) has provided a useful survey of cultural ecology, citing work in systems theory (Von Bertanlaffy), linguistics (De Saussure), literary criticism (Barthes), to distinguish between three meanings of objects: i) intrinsic, ii) as psychic experiences and iii) as social constructs. Babe has pointed to the importance of meaning in objects through their roles as symbols. Culture is many things. Since the Renaissance we have used media to separate the different products of culture. Hence, paintings are stored in art galleries, drawings in drawing cabinets, objects in museums, and books in libraries. As a result the connections between them have often been lost. If all these media are translated into a common digital form, they will be accessible within a single framework. Scholars will thus be able to recontextualize objects and show their interconnections. This is one major contribution opened by computers. Within these institutions of culture, organisation was typically on nationalistic grounds. Galleries such as the Louvre, the Prado and “national” galleries organised their paintings by countries: French, Spanish, Italian, German etc. Libraries classed their books in terms of national literatures. Museums classed their objects in terms of civilisations which usually stemmed from a given country (Egypt, Greece, Rome). This pattern of organisation arose partly from the limitations of physical space, which required a commitment to a single linear arrangement of objects. It arose also from nineteenth century traditions which linked culture closely with nationalism and served in some cases to make (supposedly) superior national cultures a premise for international imperialism.Most art historians have continued to focus on the evolution of these national schools and styles. As a result the development of French art has typically been told in terms of its general spread around the world, and the rise of impressionism sounds like merely another aspect of cultural imperialism. There is a danger that the Internet will simply see a replay of these trends. For instance, many persons who speak of virtual museums, have assumed that these will simply be electronic facsimiles of existing museums, and have therefore been worried whether virtual museums might undermine the value of or even threaten continued attention to the originals. This danger is not an inevitable consequence. -Adapt from Kim H. Veltman,"Why Culture is Important" by Marizal Abd Manan-0812393

Top Ten Reasons to Make Gay Marriage Illegal
01) Being gay is not natural. Real Americans always reject unnatural things like eyeglasses, polyester, and air conditioning.
02) Gay marriage will encourage people to be gay, in the same way that hanging around tall people will make you tall.
03) Legalizing gay marriage will open the door to all kinds of crazy behavior. People may even wish to marry their pets because a dog has legal standing and can sign a marriage contract.
04) Straight marriage has been around a long time and hasn’t changed at all like many of the principles on which this great country was founded; women are still property, blacks still can’t marry whites, and divorce is still illegal.
05) Straight marriage will be less meaningful if gay marriage were allowed; the sanctity of marriages like Britney Spears’ 55-hour just-for-fun marriage would be destroyed.
06) Straight marriages are valid because they produce children. Gay couples, infertile couples, and old people shouldn’t be allowed to marry because our orphanages aren’t full yet, and the world needs more children.
07) Obviously gay parents will raise gay children, since straight parents only raise straight children.
08) Gay marriage is not supported by religion. In a theocracy like ours, the values of one religion are imposed on the entire country.
09) Children can never succeed without a male and a female role model at home. That’s why we as a society expressly forbid single parents to raise children.
10) Gay marriage will change the foundation of society; we could never adapt to new social norms. Just like we haven’t adapted to cars, the service-sector economy, or longer life spans.
Marizal Abd Manan-0812393

::GLBT: gAy, LEsbiAn, biSexuAL & tRanS::

     Today we learn about GLBT, one of the interesting topics in multicultural counseling. GLBT stands for gay, lesbian, bisexual, and transgender. Based on my understanding on Dr. Siraje lectures, GLBT nowadays also can be taken as a culture in society. This is because this GLBT phenomenon was rapidly spreading all over the world including our country and this group has starts to ask for their rights.

     In Islam, GLBT is totally prohibited. But, in counseling, GLBT cannot be completely prohibited. This is because, as a counselor, we have act and etiquette that we must follow and considered if our clients are GLBT type. According to Dr. Siraje, we must accept our clients as they are. The process supposed to be, a counselor helping client to come out as what they are. Mean, we built our client’s confident to accept themselves and to unveil themselves to the society.

Gays, suit up!

Credit to Aisha's group

 This statement was taken from Aisha's group and i agree with it. even though we are counselors and have our own act and etiquette, we cannot do something against syariah. Still, we can add exception for non-muslims.

AFIQ ZULKARNAIN     0815251

religious VS career........

arrghhh i forgot to mention about something that i learn in class today..is about the career.. 

as a Muslim.... we must take the job or career that parallel with our religion which is ISLAM....

if you have a choice between prostitute with income about 500k per month and be teacher with income about 2k per month..if you as person who seeking the job..which one you supposed to choose?? so..you decided if u are muslim..you will be better known about the halal and haram.. peace... ^^, ahmad izzat bin mohamad nazif 0910239

Adakah ianya wajar....

Masalah disiplin dikalangan pelajar tidak pernah selasai malah semakin hari semakin pelbagai, rencam,kompleks dan membimbangkan. Selain daripada hukuman yang telah disenaraikan mengikut jenis dan tahap keberatan kesalahan pihak Kementerian Pelajaran malaysia sebenarnya menggunakan sepenuhnya institusi kaunseling di sekolah untuk menyedarkan dan memulihkan sahsiah,sikap,perangai,pemikiran dan budaya para pelajar yang bermasalah. Malah dalam banyak kes disiplin, proses kaunseling adalah merupakan suatu yang wajib dijalankan oleh pihak pentadbiran disiplin sekolah.

Pun demikian saya suka mengajak kita semua berfikir....adakah berkesan cara,sistem,dasar dan sebagainya dalam proses pemantapan disiplin yang diamalkan pada masa kini masih relevant atau signifikan berbanding dengan tahap kerosakan dan pengaruh yang melanda disiplin para pelajar kita? Jika anda rasa ia masih relevant maka ...bagaimanakah kita dapat mengimplimentasikannya agar dapat meminimumkan kuantiti masalah disiplin? Sebaliknya jika anda rasa perlu di buat suatu rombakan baru secara holistik dan menyeluruh terhadap dasar,proses,tatacara,sistem dan peranan kaunseling dalam membendung permasalahan disiplin dikalangan pelajar.

Sebelum ini saya ada melawat beberapa buah sekolah di sekitar Kuala Lumpur. Isu yang sama berbangkit daripada guru-guru dan kaunselor di sekolah. Mereka masih lagi buntu bagi mengatasi masalah tersebut. Salah satunya ialah masalah perkauman di antara pelajar yang datang dari perlbagai bangsa. Lebih teruk lagi pihak berkuasa seperti polis terpaksa campur tangan berikutan kes pergaduhan di sekolah-sekolah pada hari ini. Jika dilihat dari semua sudut siapa yang harus dipersalahkan? Apa yang jelas di sini ialah nisbah seorang guru dengan pelajar masih lagi diperkatakan yang mana hanya 60 guru bersamaan nisbah 1000 pelajar. Lebih menyedihkan, hanya empat atau lima orang kaunselor ditempatkan di setiap sekolah. Fikirkan hanya 10 kerat tangan ini yang ditugaskan bagi mendengar dan menyelesaikan semua masalah pelajar di sekolah. Saya masih ingat lagi salah seorang guru pernah berkata “ kalau dah 2 inci manakan jadi tujuh”. Inilah scenario sebenar yang berlaku di sekolah pada hari ini. Jadi sama-samalah kita cuba renungkan hakikat yang berlaku pada hari ini yang mana mungkin esok atau lusa akan menjadi sebahagian daripada hidup kita sebagai seorang kaunselor.... 

-shared by Naim-

GLBT...... OMG..abnormal dude...

in our class today, we have learn about hot topic or issue which is GLBT.. you all know what is the meaning of GLBT?? absolutely no..hahahha... it is means GAY, LESBIAN, BISEXUAL and TRANSGENDER... HOT HOTTTT..... the culture is not suit and it is looked like abnormal if our people in our culture have it.. we must looked down with the persons have done with it.. it is not make any sense how people can feel like that. but, we cannot think that, this culture is weird anymore. other country which USA, approve this belief as new culture, and what the things in USA make it acceptance in their culture?? the answer is the society. the society implement it in all over the place. when the society accept the GLBT, so the government also follow it as the culture in USA.. it is normal to them be GLBT people..what about us?? as counselor how we should react with this type of client???? think is deep as deep blue sea before make any conclusion guys.... and i know one club which is for gay club called BLUEBOY CLUB.....arrghhh our country just want to have one disaster...ooohh Allah, please forgive us... ahmad izzat bin mohamad nazif 0910239

Jom tengok balik….

Mungkin tidak ramai yang tahu tentang sejarah atau latar belakang kaunseling di Malaysia. Even kit

a sendiri yang dah masuk tahun last ni pun ada yang tau, ragu-ragu dan ada yang tidak tahu tentang sejarah latar belakang kauseling di Malaysia. Sesungguhnya, bimbingan dan nasihat telah lama bertapak dalam diri masyarakat melayu. Ini adalah dipengaruhi oleh kebudayaan masyarakat melayu yang saling tolong menolong diantara satu sama lain. Bimbingan dan kaunseling memainkan peranannya sejak Tanah Melayu bergelar Malaya lagi. Dalam berita Bimbingan dan Kaunseling yang diterbitkan oleh Kementerian Pelajaran Malaysia pernah mencatat bahawa usaha dalam bimbingan dan vokasional di Malaya telah bermula sejak tahun 1939, dimana satu buku bertajuk ‘ A Guide to Career in Malaya for parent’s, teachers and pupils’ telah dikeluarkan oleh Jabatan Pelajaran Negeri-Negeri Selat dan Negeri Melayu Bersekutu. Profesion kaunseling berkembang dan tersebar selepas tercetusnya Perang Dunia ke-2 sehingga tahun 1959.


Pada tahun 1960,Kementerian Pelajaran telah mengeluarkan surat pekeliling berkenaan dengan bimbingan dan kaunseling. Pada tahun 1961, Kementerian Buruh telah mengeluarkan sebuah buku bertajuk ‘ Handbook Facilities in the Federation of Malaya’. Terdapat banyak panduan pekerjaan dan kerjaya diterangkan. Sebuah Jawatankuasa Penyelaras Bimbingan dan vokasional ditubuhkan dan jawatankuasa ini telah memanggil seorang pakar rundingan dari luar Negara yang bernama Russel K. MacKenzie yang merupakan seorang pakar Rancangan Colombo untuk membantu kerajaan mengembangkan bimbingan dan kaunseling di Malaysia. Beliau telah melatih beberapa orang pengelola dari jabatan-jabatan pendidikan negeri berkenaan dengan aspek bimbingan. Hasil dari latihan tersebut,Dewan Bahasa dan Pustaka telah menghasilkan sebuah buku panduan yang bertajuk ‘ Perkhidmatan dan Panduan di Sekolah ’ pada tahun 1966.


Beberapa perintah am telah dikeluarkan oleh Kementerian Pelajaran Malaysia seperti Surat Pekeliling KP 5209/30/(30) yang mengarahkan Pengarah Pelajaran Negeri supaya semua guru besar memberikan kemudahan tempat bagi aktiviti bimbingan dan panduan di sekolah masing-masing. KP 5209/35/(40) pula, telah mewajibkan setiap sekolah rendah dan menengah melantik seorang guru bimbingan. Surat Pekeliling KP5209/30/(13) serta Surat Pekeliling Ikhtisas bil. 5/1976,menggesa kepada semua Pengarah Pelajaran di seluruh negeri bagi mewajibkan penubuhan kegiatan kerjaya dan panduan di setiap sekolah. Beberapa kemudahan seperti bilik darjah, guru khas yang mengelolakan tugas-tugas dalam membimbing kerjaya pelajar di setiap sekolah.


Pada tahun 1969,hasil usaha sama dengan UNICEF, seramai 275 orang guru telah dipilih bagi menghadiri satu kursus yang di anjurkan oleh UNICEF bagi memberi pendedahan mengenai bimbingan selama enam hari di Maktab Perguruan Ilmu Khas, Cheras. Kementerian turut menjalankan satu seminar selama tiga hari berhubung dengan panduan dan bimbingan kerjaya di Sekolah Menengah Bukit Bintang, Petaling Jaya. Kelemahan disini ialah, usaha dalam menerapkan bimbingan dan kaunseling hanya tertumpu pada sekolah-sekolah yang berada di pusat-pusat bandar sahaja tetapi,sekolah –sekolah di bahagian pendalaman terus ketinggalan kerana kurangnya pendedahan mengenai dasar kerajaan ini.


Beberapa garis panduan telah diperkenalkan kepada para guru bimbingan bagi memudah serta memberikan kesan yang baik kepada tugas Guru-guru bimbingan. Guru-guru bimbingan ini juga telah atau hendaklah dilonggarkan daripada bebanan tugas kepada tidak lebih daripada 25 waktu seminggu serta terkecuali daripada segala kegiatan kumpulan yang lain. Ini membolehkan guru-guru bimbingan ini menumpukan sepenuhnya kepada tugas membimbing pelajar dalam hal-hal kerjaya. Dalam Surat Pekeliling KP 5209/35/(4) juga telah menyenaraikan 11 garis panduan tugas guru bimbingan.


Walaupun guru-guru bimbingan telah diberikan kelonggaran dan kemudahan, terdapat juga masalah yang dihadapi iaitu kekurangan guru di kawasan-kawasan luar bandar yang memaksa guru bimbingan ini untuk mengajar dalam akademik. Selain itu, kurangnya panduan yang secukupnya serta penerangan yang jelas dalam melaksanakan tugas membimbing di kalangan guru bimbingan merupakan satu masalah dalam mencapai matlamat dalam usaha membimbing pelajar. Kesedaran akan pentingnya kaunseling telah bercambah apabila sekumpulan ahli akademik dan pensyarah psikologi telah menubuhkan satu persatuan iaitu Persatuan Bimbingan Vokasional Malaysia (MAVOGA) yang dipengerusikan oleh Datuk Yeap Kee Aik pada tahun 1973. Persatuan ini membantu para pelajar dalam hal-hal vokasional serta membimbing mereka mencari pekerjaan dan kerjaya yang sesuai.


Pada tahun 1979, Persatuan Kaunselor Malaysia (PERKAMA) telah ditubuhkan yang berpusat di Institut Teknologi MARA,Shah Alam. Beberapa pertubuhan lain juga yang turut menjalankan khidmat kaunseling seperti BeFrienders dan Woman Aids. Galakan mengenai kaunseling kini semakin menonjol dimana beberapa buah institusi pengajian tinggi turut membekalkan para kaunselor. Maktab Perguruan Ilmu Khas mengendalikan kursus yang bertaraf sijil selama setahun untuk para kaunselor di sekolah. Universiti Kebangsaan Malaysia (UKM) pula,menyediakan kursus peringkat diploma dan Universiti Putra Malaysia (UPM) pada peringkat ijazah. Ini merupakan satu perkembangan yang baik untuk khidmat kaunseling di Malaysia.










-shared By Najib-

Cross Cultural Counseling

I have read some journals relates with the cross-cultural is all about. But I’m just tried to explain it in brief. Cross-cultural counseling occurs whenever the cultural heritage of the counselor and the client differ. Because culture impacts how we view the world, including values, beliefs, behaviors, customs, etc., cultural differences must be attended to if counseling is to be effective. Counselors and other health care providers require unusual life experiences and extensive special training if they are to practice with cultural competence in one or more cultures that are different from their own. The development of cultural competence is a process not an endpoint because culture is such a broad, complex, and challenging topic. Counselors striving for culturally competent practice will work hard to understand their own worldview and cultural heritage so that they do not impose their personal and cultural biases on their clients. They will work hard to develop cultural knowledge of other societies, such as learning about common beliefs, food ways, parenting practices, and other social behaviors. They will also develop cultural sensitivity and awareness, recognizing that differences between cultures exist without applying judgments about those differences. They will watch for prejudice and cultural bias in psychological theories and concepts, in research, in institutions, in the community, and in their own lives and professional practice. They will seek collaboration and input from members of the cultural groups they serve when developing new services and programs. They will strive to see clients as individuals, not stereotyped representatives of a larger cultural group. Worldview varies not only with cultural, racial, and national origin, but also with age, gender, acculturation, education, and many other factors.

                                                                        -shared by Naim-

How Nice....

Just want to share it to all of you guys. The truth I’m just come back from Kuala Lumpur International Book Fair (KLIBF2012) @ PWTC, KL. Since now, I think this is the third time I got there since I got busy with full of excuses. But what is good here is there a lot of people with the difference races and cultural are there too even the tourists. Everybody quiet busy make some homework by looking at their favorite books while the rest just look around might be thinking what should they bought to bring home today. So the environment quiet good when we can see the attitudes of the variety people. Some of them keeping argue what books is good and some of them just come with the short pant plus white t-shirt keep busy to snap other people picture with their Nikon Digital Camera. Sometimes I just think what wrong with these guys. But what I’m tried to share here is the story about these three people. I never know and meet them before. First time I saw them is at the counter while they argued who’s supposed to pay the books. Any of them are try to be kind to make it in one bill. “Bajet nak belanja la tu” said another guy from behind. Never mind…it’s their business. Then after done everything, my frenz and I just look at a place to get some lunch. While we enjoying our lunch, we heard a group of women laughing while have their meal. My frenz said “ pedulikan je…hal orang pompuan”. But when I try to look back to see who they are, then just discovered that these three people are from the counter before. How lucky!!! For the first time im not realized about it. But my frenz told me that a bit funny when look at them. Then i ask him why, he said “ sorang pakai tudung plus baju kurung, sorang lagi pakai sari dan sorang lagi pakai cheongsam. Ada fashion show ke kat book fair ni?!” (chuckles). And then he added “ Memang satu Malaysia…yang melayu makan roti canai, yang cina makan nasi lemak dan yang india pulak makan mee cina, kebetulan ke apa ni”.Then I’m realized it quiet interest. So I’m decided to go and ask them. Just wanna know if they are frenz or what. Luckily they tell me everything that I’m asked even to catch their photos together. And for your information, all of them are working with different office and work places. They only meet when everyone got free. How nice! To make it short, I’m asked them at last, “Why all of you can be together and very closed even all of you come from the different cultural and believe? Then one of them answered “Emm…Why not….what makes us really different actually? She asked me back. I’m just smile. Since now I’m still thinking what are the proper and right answers for that question? And what do you think?

                                                              -shared by Naim-

shared by Najib

25.04.12

After 2 times of failures to visit “Kampong Orang Asli”, we at last were success to visit them at our third attempt. We doing this in order to complete our immersion project to study the culture of people and we choose Orang Asli as our target because we think that Orang Asli is unique people.

25.04.12

The day was epic! Hahaha.. That is our first time enters the village of Orang Asli where we need to go deep in the jungle. ‘deep’ la sgt~.. Actually, our early plan is just to visit museum Orang Asli but the museum is under maintenance. So we decide to go further to the village of “Temuan”, one of Orang Asli's tribe. The road to the village was a bit challenges where we need to ride about 12 km to reach to our destination. Then we need to pass jungle before we finally found the village.

Beware of the dog

Im a big fat dog.. woff woff

There are lots of dogs around the village and we have been chased by dogs when we try to enter the compound of Tok Batin’s house. However, dogs are just dogs and we manage to enter the compound safely. Berlagak~

Tok Batin of Temuan’s ethnic that we meet named Ulang. Ulang anak Simpang. He is the only person in the village that still live in Orang Asli’s traditional house. He shares with us lots of stories about his family and his ancestor. He also shares with us about the culture of their people such as their traditional dance which is Sewang dance, 'kata ganti nama' like 'oi' for his wife and 'mae' for his daughter. Moreover, he also gives us some useful tips but we can't share with others. Hahaha!

Ulang anak Simpang

Orang Asli's Traditional house

That just the brief from me and our group and more will come later.

p/s: pokjat kena gigit anjing~ ahaha

AFIQ ZULKARNAIN     0815251

immersion project succeed.... thanks my group... =) ( 2nd immersion project)

piuhhhh...today, i want to tell a beautiful story about the success of immersion project. hahahahah..we did it..my group decide want to meet the people who sell in the shop near the Museum Orang Asli. unfortunately, they already closed it and i try to make some conversation with the guard of the museum. they suggested that we should meet with the Orang Asli in Batu 16. the journey about 9 kilometer from museum. so, we decide to go there today. what ever happen, we must finish the project today. even though it course my life.. hahahaha..kidding.. so we start the journey.. my imagination that they should live in deep forest. it make me feel more scared..owhh God.. after a few minute, we arrive at the UM facility. the village are around the corner. we continue in to the dark road.. my group seem scared also.. it look like the journey to death..hahahaha..we realize that, the village is beside the UM facilities..so we stop and asking the people in that village which know as TEMUAN race. they really nice people and told us where the Tok Batin house. what the things make my group surprise is the dogs..the dogs trying to attack us when ridding the motorcycle. that really incredibly moment that i cannot forget. so we meet with the Tok Batin name ULANG. he is such a nice guy and have good family. this is his picture .

we are discussing about their culture 

second house of tok batin 

this one like small house but it is actually no house but this place is some sort of place that they want to release their tension.. 

this is their house.. not really but second house. they already have one that government gave to them... this one is like small house and built with rotten and bamboo..so, we finished the meeting with Tok batin at 6 p.m. the part was make us afraid during want to go back to uia. we have to face with that dog again. the things is, i got bitten by the dog!!!!!!!! not dog actually..puppy..but it is hurt..hurt my pride...arrgghh...but nevermind..at least i get the experienced that days...hehehehe...that all..see yaa next time... Ahmad Izzat Bin Mohamad Nazif 0910239

fail in second time doing immersion project... =(

the tools that sell in the shop...



creative isnt it.. =)


hyeeee u alllzzz... sorry coz i late post in this blog about progress unfinished immersion project. today, i will tell the a little bit about last monday progress. last week my group and i failed to meet with the person who are Orang Asli that incharge on Museum Orang Asli. so, on Monday, my group and Rushdiyah group have make some plan to go to the museum Orang Asli for the second time. that day i thought that we must finished the immersion project no matter what happen. we rush to the museum Orang Asli after finishing the Cross Culture class. we haste to the destination because we running out of time. we arrived at 4 p.m and i really shocked that the museum already closed and it seem that museum is same like we came before. nothing happen in the museum except the shop that selling the stuff from orang asli still open. we manage to meet someone in charge to that museum. we found out that, this museum is under renovation. what surprised is it.... we really do not know about the renovation. we thought the museum is close because of the time. so, the person incharge who is name Mr Azri make some conversation with us and told us what we are supposed to do. he gave us the contact number if we want come again after this in order to meet with the person who is 18years that incharge with the Orang Asli. we really frustrated at the end. nevermind, we still have time to come again next time.... =( Ahmad Izzat bin Mohamad Nazif 0910239

maria ooo mariaaaa....

first, this is about the case of Maria...what i remember is about Maria is foreigner who live in Malaysia and have husband who also have same race..this case about Maria want to make suicide attempt..and bla bla until the end of case.it is include when she have refer to the counselor who practice feminism psychology...and bla bla blaa..until the end..the point here is about the discussion how we want to manage the Maria case. from the case and what we understands is about Maria want to attempt suicide. so, it is clear that, the counselor CANNOT manage the case anymore. this is serious problem and it is about life and death of the human being. so, it is must be referred to the psychiatrist who have professional about the case... using DSM-IV is also one of the solution. that about the case we discussed in the class.. besides, our lecturer mr Siraje also mention about the BASIC ID.


This term is not about ID someone but short form from the meaning of:

B= behavior

A=affect

S=sensation

I=imagery

C=cognition

I=interpersonal

D=drug

understood???...


how we want to assess the client using this BASIC ID.. want to know through posture and gesture (body language)..the connection of eye contact...mood and emotion of the client..about interpersonal..it is mean the relationship with other people around the clients..uhhhh..the time that tough when the counselor want to implement the strategies how he/she want to do the skill or the theory to the client.. tough is it..emm next time we will tell about it more..see yaa... AHMAD IZZAT BIN MOHAMAD NAZIF 0910239

cross road to museum orang asli.... ^^,

this is sugar glider... cute isnt it..hihi

SO sorry because late to post this because of the program that i have to handle.. emmm i think, i did not want to share about the trip..my friends already told it before... so, what i want to share is about the pet that i got before go to the trip. this pet know as sugar glider, cute isnt it.hehehehe.. i found it at in front Afiq room. it name i gave G-boy....not gay boy..hahahah..it it mean good boy..it kind of squirel that can fly....anyway, it is not about my pet al all... i want to share about the pitcure when we arrive at Museum Orang Asli...see the pitcure below.. ^^, 

by Ahmad Izzat bin Mohamad Nazif 0910239

this one of pitcure in Museum Orang Asli

this is Museum Orang Asli..that Afiq Motorcycle..wakakakakak..

::Only In Malaysia::

Just want to share a video from YouTube

Reverse jacket & hands free for motorcycle..

Power of the hand..

Boss, uncle & auntie..

 Invisible man!

Rocks Food!

 Free gift..

1 MALAYSIA!!

15 April 2012 (Najib's Experiences)

Today is weekend. During the previous classes, our group has discussed to have a trip to make an interview about Orang Asli at the Museum's Orang Asli. At 10 am, we have promised to gather at the cafe of education. Then, we started our trip at 10.30 am and we arrived about 10.50. When we arrived at the Museum, we are so disappointed because the museum is closed. We try to make clear when the museum is open but the notice board show that the museum is only closed on Friday. We are so confused why the museum is closed because today is sunday. We try to ask the people around there to make clearer. However they also do not know about that. After several minute, we discussed about our trip whether to change to other topic or not. We decided not change our topic because we already planed it since we got this assignment from Dr. Siraj. Suddenly, we see a boy which is Orang Asli walked. Then we asked him about the museum. He told us that the museum only open on Monday to Friday and close on weekend. We are so lucky because we see that boy. Then, after ask him about the museum, he told us that he wants to go to the court nearby to play football with his friend. Then, we follow him. At the court, we see that there are about twelve of Orang Asli played football together. At the moment, we can see they are so happy playing with their friend although the weather is still hot because it is about 12 at the afternoon. They just were playing without wearing any shoes or slipper. Besides that, we also heard they communicated in other language which we can’t recognize it. We assumed that, it is their Orang Asli language. After half an hour, we decided to go back at IIUM since we cannot get the information at that moment. We decided to return back at the museum tomorrow after the cross cultural classes.