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Highlights
• The Munich Procedure, developed for p-XRF data, standardises coefficient corrections.
• It ensures consistent, reproducible data, benefiting specialists in various industries.
• The protocol, documented as R-Skript, enhances accuracy and transparency of p-XRF data.
• Establishing a common baseline fosters discussion and improves the overall understanding of p-XRF.
Abstract
The Munich Procedure, a protocol presented as R code and initially developed on the basis of archaeometric portable X-ray fluorescence (p-XRF) data, offers adaptability and standardisation to evaluate coefficient corrections. These corrections are derived from linear regressions calculated by comparing p-XRF values with laboratory chemical analyses of the same sample set. The versatility of this procedure allows collaboration and ensures consistent data structure. Not tied to specific instrumentation, this approach helps to universally improve the accuracy of p-XRF data, benefiting specialists in a variety of industries. By providing a common baseline for performance evaluation, it enables discussion across different applications.
Korean immigrants have migrated to New Zealand over the past three decades in search of a happier and more balanced life. While they anticipated that their children would be integrated into New Zealand society, they have primarily settled in Korean ethnic enclaves. In this context, younger Korean New Zealanders have been exposed to and influenced by New Zealand’s national and Korean ethnic cultures. This study examined success beliefs and well-being among Korean youth in New Zealand with a Third Culture Kid background (TCK K-NZ) in comparison to Korean youth in Korea (K-Korean) and European New Zealand youth (Pākehā). Results indicated that TCK K-NZ youth endorsed extrinsic success similarly to K-Korean youth, but that valuing extrinsic success predicted lowered well-being only for K-Korean youth. Conversely, valuing intrinsic success predicted higher well-being across the three groups. Results also revealed that TCK K-NZ youth's well-being levels were between those of K-Korean and Pākehā youth, potentially influenced by different structural relations between success beliefs and well-being, as well as their position as “third culture kids” in New Zealand. This study contributes to understanding cultures' roles in formulating success beliefs and the relationship between success beliefs and well-being for Korean New Zealander youth.
Thomas Bowrey, who was an employee of the British colonial government, visited the Malay-speaking region at the end of the 17th century and published a dictionary of Malay (1701) which consists of 12,683 headwords. It is one of the oldest and largest collections of data on this language, which was the first language of the people he came into contact with while travelling through the Malay Peninsula, spending most of his time in harbours along its west coast. Malay, which was spoken in the various trading centres of this area (e.g. Penang, Malacca), had long previously begun to develop into a form of lingua franca during Bowrey’s stay there due to the fact that traders, especially those from Arabic countries (beginning in the 12th century), China (from the 15th century onwards), Portugal (since 1511), the Netherlands (since 1641), and less so from England, came into contact with Malays speaking their local dialects in the various trading posts in Malaya and probably began to become acquainted with the trade-language variant. Thus, Bowrey must have observed and recorded elements of both.
The data he collected is not limited to Malay variants spoken in coastal areas, but includes material from dialects which he encountered during his travels throughout the Malay Peninsula, though without, however, describing the locations in which he took notes on the lexicon and clauses. Not all of his material was written into manuscript form during his stay in Southeast Asia. A large part of his notes taken in situ were prepared for publication during his long journey home. His notes, which were used to print his dictionary, are in part kept in British libraries. Most of the material accessible to the public was studied during the preparation of this thesis.
Earlier works on this dictionary are quite limited in scope. They deal with very specific aspects such as the meanings of headwords found between the letters A and C (Rahim Aman, 1997 & 1998), and the work of Nor Azizah, who deals with the lexical change found in Bowrey’s dictionary between D and F, and syntactic and sociolinguistic aspects (Mashudi Kader, 2009), and collective nouns by Tarmizi Hasrah (2010). This study will discuss Bowrey’s dictionary as a whole in order to describe its contribution to our knowledge of linguistic and non-linguistic facts in 17th century Malaya. Besides analysing Malay synchronically, this thesis also deals with historical-comparative questions and asks whether Bowrey contributes to our knowledge of the changes to the Malay language between the 17th and 21st centuries.
In order to answer the research questions, this study not only relies on the dictionary in its entirety, but also on the notes found in British libraries as well as other material on early Malay, such as the Pigafetta list (1523), Houtman (1598–1603), and the Wilkinson dictionary (1901) as a complement to Bowrey’s dictionary; at the same time, the Malay Concordance Project (online), the SEAlang Project (online), Kamus Besar Bahasa Indonesia (online), and Kamus Dewan Edisi Keempat (2007) will represent modern Malay. It should be borne in mind that in contrast to the Thomas Bowrey dictionary (TBD), Kamus Dewan Edisi Keempat (KDE4) does not hold information on colloquial forms of Malay, many of which reflect features of lingua franca Malay. This study is divided into two different branches, namely the consideration of synchronic aspects and historical comparative aspects.
Finally, this study concludes that the Malay language in Thomas Bowrey’s dictionary is heavily influenced by both external and internal factors prevalent to the 17th century. The Malay language recorded in the Thomas Bowrey dictionary is very similar to modern Malay. The similarities between the Malay language of the 17th century and the Malay language of today are considerable, even though there are, of course, still some notable variances.
This study examines the political contestation among Malay Professional Satirists (MPS) through their selected political satire works between 2011-2018. Political satire challenges those in power and is often regarded as fake news and libel. Therefore, political satirists tend to be frequently subject to legal action and are accused of disrupting national harmony. However, there is another group within the social and cultural community, which I call Social and Cultural Professionals (SCP), who also use satire but are supported by the government. This group frequently received financial benefits from the state and are at lower risk of suffering legal consequences. These contrasting conditions raise several important questions: who are the Malaysian Professional Satirists? Who are the targets of MPS in their satirical work? Why do MPS satirise them? And why do the MPS still produce political satire despite the potential legal consequences? Therefore, this study attempts to identify the characters, themes, and issues the MPS highlight; it also considers the reasons and motivations that political satirists have for creating such allegedly controversial works. Malaysia’s Reformasi movement and the booming use of the internet in 1998 mobilised multiple alternative social movements, mainly through art-related activities. Art workers, NGOs, as well as musical and cultural groups, protested creatively against the UMNO-BN ruling regime. Creative protests that employed satire and humour somehow succeeded in attracting a significant proportion of the public to follow political and current issues, especially youths in universities who had been depoliticised with the inception of the University and University College Act (AUKU 1979). This study establishes a point of view that political satire is a fun, loose, free form of resistance, contrasting with formal procedural democracy. The previous literature proposes that the study of Malaysia’s political system should focus on formal political procedures, especially election and representation. However, the study of political satire vis-à-vis democratisation is often neglected and thus such studies are scarce, which might have resulted from how satire is strictly discussed in terms of language and media. There has been a growing interest in how satirist and satirical works are regarded; hence, this study attempts to fill a gap in research on political satire in Malaysia. In contrast, democratisation is often discussed in terms of history, politics, anthropology, sociology, and economics. This qualitative study presents a comprehensive account of interviews with four (4) art workers identified as MPS, as based on appropriate criteria. Each informant had either partaken in alternative social movements or faced legal action from authorities or, indeed, both. In this study, the Theory of Contestation and Two-Social Reality serves as a primary framework to lead to an understanding of the contestation of power in Malaysia through political satire. This study further intends to broaden the knowledge of political satire and humour in the study of democratisation, adding to the existing literature, particularly outside formal political procedures.