Buletin Dinamika 2019

I P G K a m p u s P e n d i d i k a n T e k n i k
BULETIN
Dinamika
THE ESSENTIALISM OF LANGUAGE
ARTS TO THE TEACHER TRAINEES
OF NON-MAJOR ENGLISH
LANGUAGE
PEMBELAJARAN
CONFUCIAN
ELEMEN MATEMATIK DALAM
CERITA MALIM DEWA
MY JOURNEY OF FANTASTIC
FAMILY(Nallathoru
Kudumbam) EDUCATIONAL
BOARD GAME
PHENOMENOLOGY AS A METHOD
TO STUDY THE LEARNING
EXPERIENCE
STORIES ABOUT GREAT
LEADERSHIP

THE ESSENTIALISM OF
LANGUAGE ARTS TO THE
TEACHER TRAINEES OF
NON-MAJOR ENGLISH
LANGUAGE
3
PEMBELAJARAN
CONFUCIAN 5
PHENOMENOLOGY AS A
METHOD TO STUDY THE
LEARNING EXPERIENCE 6
ELEMEN MATEMATIK
DALAM CERITA MALIM
DEWA 10
MY JOURNEY OF
FANTASTIC
FAMILY(Nallathoru
Kudumbam)
EDUCATIONAL BOARD
GAME 23
STORIES ABOUT GREAT
LEADERSHIP 27
Jawatankuasa
BULETIN DINAMIKA
2019
Pengerusi
Timbalan Pengarah
Penyelaras
Dr. Yee Sye Foong
Setiausaha
Dr. Elango a/l Periasamy
AJK
Pn. Evelyn Gnanam William George
Pn. Lee Kim Hong
Pn. Nor A zah Mohd. Noor
Pn. Norzalimah Mohd. Kassim

The Essentialism of Language Arts
to the Teachers’ Trainees of Non-
Major English Language
Hjh. Norzalimah Binti Mohd Kasim
Jabatan Bahasa
What's the rst thing that comes to mind when you hear the term Language
Arts? Does it have to do with Literature? Chances are, you remember a book
you enjoyed (or didn't enjoy!) reading or the rst oral presentation you gave.
Therefore, the term "literature" no longer convenient in the 21st century, but the
concept of extracting words from a page and convert them into literary
meanings in a form of the now digital information are latent. Thus, in order to
indulge in the 4iR era, a hindsight perspective of how best to design and
structure lessons were introduced blend in with digital literacy.
The term digital literacy was de ned by rhetorician Richard Lanham (1995) as
explained:
To be deeply literate in the digital world means being well seen and well heard
as well as well read, skilled at deciphering complex images and sound as well
as the syntactical complexity of words.
The term Language Arts includes four areas of study: speaking, listening,
reading, and writing. The skills learned through Language Arts are not only
important independently, but you could also say that it has to do with a
foundation for success in other areas of study, and in life beyond education.
Beginning with phonics instruction in the Primary school, and proceeding to
complex technical concepts in later grades, the mastery of language arts is
necessary to meet academic standards and at par with the Malaysian
curriculum.
3

Both uency and comprehension in reading
are critical to understanding nearly
everything that is taught. Students are
expected to speak, write, and communicate
what they have learned, which carries over
into all content areas—they must be able to
effectively use Language Arts skills to both
absorb content from others subjects, and
also express their knowledge of those other
subjects. Thus, Language Arts is a subject
across curricular. The place of Language
Arts in Teacher's Training Institution for the
non-major English Language teachers'
trainees is fundamental because the content
and skills are according to the RMK upon
which most learning is based. The rational
according to RMK is to allow student
teachers to appreciate and enjoy learning
the English Language as a means to create
con dence, develop their oracy skills and
creativity.
It is the human skills such as social
sensitivity, empathy and social relations that
to be instilled among our trainees, hence,
yesterday's success or predicament is no
longer applicable for the unpredictable
future. By all means, a different kind of
training is envisaged. This is because the
knowledge we gained today is no more a
monopoly among the educators or teachers
due to students could get knowledge from a
myriad of sources. The education has to
develop competent learners who can
continue to learn con dently and to be
equipped with other useful life skills for the
knowledge economy that is more balanced
and holistic education that integrates the
teaching of domain knowledge to be
developed with process skills, values and
ethics.
New innovative approaches to teaching,
learning and assessment that promote
creativity and authentic learning are being
explored. Signi cant changes in how we
educate our students, given what we know
about how student teachers learn and future
technological and societal trends and
realities are being made in order to maintain
the viability and quality of the Institute of
Teachers' Education provides.
The student teachers are surrounded by
technology as they live in a digital world that
does not always function on a linear level.
Ideas are often expressed through multiple
modes of communication, and many
students prefer to use the plethora of new
apps and devices to communicate instead of
traditional tools. For example, with reference
to the assignment given to the student
teachers that they have to create online
Teaching and Learning activities via digital or
printed media based on Young Adult
Literature and Arts and Creative works. The
outcomes were tremendously awesome
with the student teachers manage to
enhance the pupils in the school participated
in and enjoying the songs and activities
carried out.
As a conclusion, Language Arts has
helped the student teachers to be
knowledgeable, possess practical skills in the
teaching profession, generate solutions to
problems in the teaching profession,
communicate effectively and to be able to
seek and manage relevant information
from various sources.
4

Pembelajaran
Confucian
Pn Lee Kim Hong
Jabatan Bahasa
Satu hari, Konfucian membawa anak buah
makan angin. Mereka melalui sebuah
kampung, terlihat sebuah peribahasa yang
menyatakan “Kekayaan harta tidak dikira
kaya, tanpa anak pun masih diberkati”.
Konfucian tidak faham makna couplet ini,
lalu bertanyakan kepada anak buahnya,
“Siapa dapat menjelaskan makna couplet
ini?” Anak buahnya ada yang mengarut kulit
kepala, ada menunduk kepala memikirkan
jawapan, ada yang menggeleng kepala
menunjukkan tidak dapat menjawab. Oleh
kerana Konfucian tidak mendapat jawapan,
lalu beliau pun bertanyakan tuan rumah.
Konfucian mengetuk pintu rumah lalu
masuk ke dalam rumah, memberitahu
tujuan kedatangannya kepada tuan rumah
itu. Tuan rumah itu menjawab: “Malu sahaja,
Konfucian. couplet ini telah menceritakan
kisah benar rumah saya. Saya mempunyai
sepuluh anak perempuan. Sekiranya
seorang anak perempuan mewakili seorang
qianjin (puteri emas), maka sepuluh orang
anak perempuan mewakili sepuluh qianjin
(puteri emas). Dalam couplet ini,
“Kekayaan harta tidak dikira kaya”
membawa maksud “Saya tidak kaya
walaupun saya memiliki ramai orang anak
perempuan.
Sebaliknya, saya tidak memiliki anak lelaki.
Bak kata pepatah ‘Menantu lelaki
merupakan separuh anak lelaki’. Sekarang,
saya memiliki sepuluh orang menantu yang
berebut menyayangi saya. Isteri saya dan
saya selalu dijemput oleh anak perempuan
dan menantu untuk menjamu selera.
Berbanding dengan keluarga lain yang
dipenuhi dengan anak-anak lelaki dan
menantu perempuan yang selalu bergaduh,
saya berasa diri saya amat diberkati. Maka,
begitulah maksud bagi ayat ‘tanpa anak pun
masih diberkati’”.
Setelah mendengar penjelasan yang diberi
oleh tuan rumah, Konfucian memujinya
dengan berkata, “Hebatnya!” Anak-anak
buah Konfucian berasa malu apabila
dipandang oleh Konfucian. Beliau berkata
kepada anak-anak buahnya, “Pembelajaran
itu melibatkan proses belajar dan bertanya.
Belajar tanpa rasa malu merupakan suatu
nilai murni dalam proses pembelajaran,
tidak perlu berasa malu!” Anak-anak
buahnya amat setuju dengan amanat yang
disampaikan oleh Konfucian. Mereka
berterima kasih kepada tuan rumah lalu
meneruskan perjalanan mereka.
5

Phenomenology as a
method to study the
learning experience
Yee Sye Foong
Jabatan Sains
As a teacher, teacher educator and researcher of teacher
education, I nd myself drawn to learn more about how we
learn whatever it is that we are learning. Educational
research is often aligned to the type of research
methodology and the various methods under its fold.
Phenomenology is often listed as a method under the
qualitative research methodology. However, as I delve
deeper into Phenomenology as a philosophy, I nd that
Phenomenology as an educational research method has
evolved to encompass many traits characteristic of
qualitative research. One such trait is in establishing the
rigour of the ndings. (Rigour of qualitative research
ndings corresponds to the validity and reliability of
quantitative research ndings.) As the two
‘Phenomenologies’ serve different purposes, they most
certainly beg to differ. Nevertheless, through studying
Phenomenology as a philosophy, it dawned on me that the
philosophical phenomenological method (or the method
used in Phenomenology as a philosophy) is particularly
suited for studying the experience of learning. Additionally,
the rigour of the ndings is neatly established in the
execution of the philosophical phenomenological method.
The exposition of these two claims is the thesis of this
article.
6

Husserl’s Transcendental Phenomenology
Literally, phenomenology is the study of phenomena.
Phenomenology is a method to ‘do’ philosophy. In philosophy, a
phenomenon is the thing that we are conscious of. Using
philosophical terminology, a phenomenon is the thing (or object)
that appears in our consciousness of it. Edmund Husserl (1859–
1938) was a German philosopher considered the principal founder
of the school of philosophy known as Transcendental
Phenomenology.
Husserl sought to nd a universal foundation for philosophy and
science. He believed that this foundation lay in the nature of the
person who experiences the world and her consciousness of her
lived experiences. Husserl’s Phenomenology attempts to
establish apodictic self-evidence. This is evidence presented to
oneself that is clearly established and beyond dispute. Hence,
Husserl advocates returning to the original self-givenness of
objects in the intuitions of a person thinking consciously. The
validity of insights from such intuitions is supposedly solid and
unwavering. Husserl opines that this is true knowledge. To attain
this knowledge, the philosopher has to enter the sphere of
apodicticity through the phenomenological or transcendental
reduction. This reduction is often considered Husserl’s greatest
discovery.
Consciousness of the world around us
Consciousness is our awareness of the world, as it exists for us. We
are conscious or aware of the world around us. We try to make
sense of the thing (or ‘object’ in philosophical terms) that appears
in our consciousness of the world around us. (The appearance of
this object is a phenomenon in philosophical terms.) In trying to
make sense of the object that we have become conscious of (that
is, the phenomenon), we will engage in a stream of mental
processes (or a priori thinking) such as judging, representing,
justifying, valuing et cetera. These mental processes unleash a
series of interconnected objects. The ow of this unleashing has
no boundaries but we can stop this ow as we wish. Furthermore,
the judging, representing, justifying, valuing et cetera are based on
our beliefs and opinions. The mental processes and its associated
events may or may not be true.
7

For example, in trying to make sense of what the long green
object in the cage is, the person will try to see (or evaluate)
whether it is moving. If it is, she says (or judges) that it is a
snake. Then she remembers (that is, associates) this long
green object with the snake that almost bit her and how
frightened she was. Her mental processes have unleashed
interconnected objects with the long green object. She stops
the ow with how frightened she was. However, on closer
inspection of the long green object, she nds out that it is not a
snake but a green rubber tube. Hence, her mental process and
its associated events turned out to be false. Nevertheless, it is
her awareness of the world as it exists for her. This is her
consciousness of her lived experience of sensing the long
green object in the cage.
Consciousness of a learning experience
The experience of learning something is a lived experience, in
the sense that we live through it. Whilst learning something,
we are conscious or aware of the act of learning. We are
conscious of our learning experience (or the experience of
learning something). In our consciousness of a learning
experience as it is for us, we objectify (or characterize) the
thing (or object that appears) in our consciousness in order to
make sense of it. In doing so, we engage in a stream of mental
processes that unleashes a series oon our beliefs and
opinions that may or may not be true. We recall the learning
experience intermeshed with associated personal and
subjective things (but important to us privately) that result in
us re-examining our existing notions, perceptions, beliefs,
opinions et cetera. This stream of mental processes follows
the ow of where (or to what thing) we direct our
consciousness (or intentionality in philosophical terms). The
ow stops when we feel ful lled on perceiving the thing as
complete or whole in our self-presentation of self-evidence
to support it. The things and its associated events are the
texture of the learning experience. The structure of the
learning experience is that which gives rise to the texture of
the learning experience.
8

Studying the learning experience
phenomenologically
The phenomenological method allows us to describe a learning
experience in terms of what was experienced (or the texture of
the experience) and how it was experienced (or the structure of
the experience). Understanding the learning experience in this
context opens rich possibilities to extend knowledge on learning.
Additionally, the phenomenological method allows us to intuit
(or eidetic seeing in philosophical terms) the essence of the
learning experience. This essence is the conditions for the
possibility of a particular learning experience. Without this
essence, the learning experience would not be the learning
experience but some other learning experience.
To study a learning experience phenomenologically, the
researcher has to enter the sphere of apodicticity through the
phenomenological or transcendental reduction. This is
accomplished through bracketing or epochè. Put simply, we
suspend (or put out of action) our judgment of the validity of
situational truths. The epoché brackets the empirical ego. What
is left outside the brackets is the “pure” (or transcendental) ego
as it is no longer under the “spell” of the natural attitude. With
the execution of the epoché, the conscious thinking individual
can now access intentionality in its entirety to establish apodictic
evidence. Such evidence is clearly established because it is
“given directly” (or self-evident) through intuition of the pure
ego. In other words, execution of the epoché enables us to intuit
(know or understand) something based on our feelings and
senses. In Phenomenology as a philosophy, such knowledge is
apodictic self-evidence or apodicticity.
In Phenomenology as a qualitative research method, is such
knowledge robust and rigorous? This is currently what I am trying
to establish and the challenge of it spurs me on.
9

Elemen Matematik
Dalam Cerita Malim
Dewa
Nor A zah Mohd Noor
Jabatan Matematik.
10
Tujuan kajian ini adalah untuk menggali pembudayaan elemen
matematik yang wujud dalam masyarakat Melayu lama yang
diterjemahkan melalui hasil-hasil sastera karya agung.
Pengkaji ingin mengetahui adakah masyarakat melayu
mempraktikkan nilai-nilai matematik dalam kehidupan
seharian mereka sejak dulu lagi. Kajian ini juga untuk
,mengetahui jenis elemen-elemen matematik yang
diterapkan dalam teks tersebut. Pada muka surat pertama
cerita Malim Dewa telah menunjukkan elemen matematik
yang jelas seperti yang terdapat pada teks “Kota melintang
empat persegi”, iaitu elemen geometri atau satu klasi kasi
bentuk 2D dalam matematik. Ini menunjukkan teks sastera
agung tersurat dan tersirat elemen matematik yang tidak
ditonjolkan dalam kajian-kajian ilmiah terdahulu. Kajian-kajian
lepas begitu banyak menyentul soal estetika, sejarah,
pelbagai aspek bahasa, aspek budaya, agama mahupun politik
tetapi belum pernah lagi mencungkil elemen matematik ini.
Dalam kajian ini, pengkaji akan memperincikan lagi maksud
elemen matematik yang digunakan. Dapatan telah
menunjukkan bahawa masyarakat Melayu sememangnya
telah lama membudayakan matematik dalam kehidupan
seharian mereka seperti yang diterjemahkan oleh teks
melayu lama Malim Dewa. Pengkaji berharap dapatan ini
menjadi bahan bukti yang sahih terhadap ketamadunan
Melayu dalam bidang matematik seperti tamadun-tamadun
yang lain contohnya China, Parsi, India, Eropah dan lain-lain
lagi. Pengkaji berharap, analisis dokumen seterusnya dapat
dijalankan terhadap karya-karya agung yang lain secara
terperinci di masa akan datang.

1.0 Konsep dan Teori
Menurut Krathwal ( Krathwal et al: McLeod, 1992) pengertian
nilai tidak dapat ditakrifkan dengan jelas kerana ketidakfahaman
awam tentang domain afektif seperti tingkahlaku, kepercayaan
dan keyakinan, yang mana nilai ini sering dianggap sebagai
kepercayaan dan keyakinan dalam agama. Nilai sering menjadi
kekeliruan kepada pengkaji-pengkaji memandangkan nilai itu
sendiri mempunyai pelbagai maksud dalam kontek bahasa (Seah
& Bishop, 2000). Dalam Falsafah Pendidikan Negara pula, maksud
nilai itu lebih merupakan tuntutan moral yang cenderung
kepada domain afektif dimana nilai-nilai yang diterapkan dalam
pendidikan Malaysia telah dipersetujui oleh semua kumpulan
majmuk Malaysia.
Dalam kajian ini, pengkaji tidak menyentuh aspek afektif tetapi
menggunakan teori nilai matematik yang diperkenalkan oleh
Bishop (1998) dan White (1959). Menurut Bishop, ada enam nilai
matematik yang kemudian dikategorikan oleh White kepada tiga
pasangan nilai yang sepadan yang dikenali sebagai dimensi
ideologikal, dimensi sentimental dan dimensi sosiologikal.
Dimensi ideologikal menekankan penghujahan, objektif,
pemikiran konkrit, pengunaan simbol-simbol, aplikasi idea-idea
matematik, penaakulan, analisis dan penerangan. Ideologikal
berkait dengan teori-teori matematik, hipotesis, situasi abstrak
dan menggalakkan pemikiran universal.
Manakala dimensi sentimental pula menekankan ilmu
pengetahuan melalui hukum-hukum matematik, algoritma,
prosedur penyelesaian masalah dan kriteria-kriteria matematik
yang kukuh. Ilmu-ilmu ini diperlukan untuk
memperkembangkan lagi pendekatan-pendekatan baharu dan
bersikap kritikal terhadap idea-idea matematik yang sedia ada.
Dengan kata lain, dimensi sentimental memberi kebebasan dan
kreativiti kepada individu.
11

Nilai yang diukur dalam dimensi sosiologikal pula, ialah sikap keterbukaan iaitu
menerima penyelesaian alternatif dalam matematik. Dimensi ini juga menekankan
bahawa matematik ialah misteri yang menarik , penuh keajaiban terkandung
pelbagai penerokaan yang mengujakan.
Sementara bagi Bishop (2008) pula, nilai dalam pendidikan matematik ada tiga :
nilai matematik, nilai pendidikan matematik dan nilai pendidikan umum. Teori nilai
yang diketengahkan Bishop lebih relevan dalam kajian ini dimana pengkaji
memfokuskan nilai matematik sahaja berbanding nilai pendidikan matematik dan
nilai pendidikan umum.
Nilai matematik merupakan nilai-nilai yang berkaitan dengan subjek matematik itu
sendiri seperti simbol-simbol, algoritma, prosedur penyelesaian masalah, istilahistilah
teknikal dan pelbagai analisis yang melibatkan nombor dan pengiraan
(Bishop, 2008). Pengkaji melihat nombor-nombor, istilah-istilah yang dikaitkan
dengan matematik serta konsep-konsep matematik yang tersurat dalam Cerita
Malim dewa serta memberi makna kepada aplikasi nilai matematik yang terdapat
dalam teks tersebut.
Kesimpulannya, nilai matematik yang digunakan dalam kajian ini bukanlah yang
berkaitan dengan domain afektif yang merujuk kepada nilai dalam sudut
pandangan agama atau kepercayaan tetapi merujuk kepada elemen-elemen
matematik seperti nombor-nombor, operasi-operasi nombor, pengiraan,
algoritma pengukuran, geometri dan semua konsep-konsep terkait dengan
subjek matematik seperti yang ditunjukkan dalam Rajah 1.
12
Rajah 1 – Konsep Nilai Matematik Bishop (2008)

2.0 Nilai Matematik dalam Cerita Malim
Dewa
Disini pengkaji menyenaraikan semua penemuan nilai matematik yang terdapat
dalam kajian. Tumpuan hanya diberikan kepada semua nilai-nilai matematik yang
tersurat dalam cerita Malim Dewa. Sebahagian penemuan direkodkan semula
dalam bentuk ayat-ayat yang asal. Ada kalanya pengkaji terpaksa mencatat frasa
sahaja kerana ayat yang agak panjang. Memadai pengkaji menggunakan simbol “...”
pada frasa yang dicatat pada awal atau akhir frasa yang membawa maksud wujud
ayat lengkap sebelum atau selepas frasa tersebut. Ini kerana pengkaji hanya
menumpukan kepada nilai-nilai matematik yang wujud sahaja, bukan kepada
perjalanan atau plot cerita.
Pengkaji telah mengenalpasti teks yang menunjukkan secara tersurat
penggunanaan nilai nombor ganjil mulai dari muka surat 71 hingga ke akhir cerita.
Oleh kerana kekangan masa, pengkaji tidak menumpukan keseluruhan teks, hanya
sebahagian besar teks sahaja terutamanya pada awal dan akhir cerita. Ayat atau
frasa yang berulang-ulang hanya dicatat sekali sahaja.
Terdapat banyak penggunaan nombor-nombor ganjil dalam teks Malim Dewa,
malah penggunaan nombor ganjil telah tercatat dalam kebanyakan helaian muka
suratnya. Nilai nombor ganjil yang pertama ditemui ialah frasa “ tujuh ruang tujuh
pemanah” pada muka surat 71. Pengkaji mendapati penggunaan nombor ganjil
‘tujuh’ sangat banyak, melebihi nombor-nombor ganjil yang lain. Perkataan ‘tujuh’
yang digunakan dalam teks, ditukar kepada simbol ‘7’ supaya jelas dilihat. Lain-lain
penggunaan nilai nombor ganjil 7 ditunjukkan dalam Jadual 1
13

14
Jadual 1 - Penggunaan nombor ganjil ‘7’

Penggunaan nombor-nombor ganjil yang lain seperti 3 dan 9 ditunjukkan dalam
Jadual 2.
Semua perkataan nombor seperti ‘tiga’, ‘lima’, ‘sembilan’ dan lain-lain nombor
ditukar kepada angka 3, 5, 9 dan seumpamanya supaya mudah dilihat.
Jadual 2 – Penggunaan lain-lain nombor ganjil
15

Dalam teks Malim Dewa, penggunaan nilai nombor genap turut digunakan tetapi
penggunaanya tidaklah sebanyak nombor ganjil yang mendominasi keseluruhan
cerita. Nombor genap yang diperhatikan bukanlah sebarangan nombor genap
tetapi menggunakan hanya beberapa angka tertentu sahaja seperti 10, 12, 16 dan 30.
Manakala nombor-nombor genap lain digunakan secara minimal dalam
keseluruhan cerita. Nilai nombor-nombor genap yang ditemui ditunjukkan dalan
Jadual 3.
Jadual 3 - Penggunaan nilai nombor genap
Pengukuran merupakan nilai matematik yang ditemui pada beberapa tempat dalam
cerita Malim Dewa. Masyarakat Melayu sememangnya mempunyai unit pengukuran
tersendiri tetapi pengukuran yang digunakan bukanlah unit piawai seperti yang
digunakan hari ini tetapi merupakan unit-unit bukan piawai yang terbit dari
persekitaran masyarakat Melayu. “ Selejang kuda berlari” pada muka surat 75
bukan unit yang menunjukkan kelajuan, tetapi menunjukkan jarak yang sangat
panjang. Iaitu satu jarak yang sepadan dengan jarak untuk seekor kuda memecut.
Pada zaman ini, panjang yang dimaksudkan mungkin menyamai lebih kurang 500
meter hingga beberapa kilometer.
16

Jarak yang sama yang dinyatakan di atas juga diukur dengan perbandingan yang lain
iaitu “selelah burung terbang” untuk menggambarkan satu jarak yang tersangat
jauh kerana seekor burung mampu terbang berpuluh-puluh kilometer sebelum
berhenti. Pada muka surat 117, pengkaji telah menemui penggunaan perimeter atau
ukuran panjang sempadan garisan luar sesuatu kawasan. Frasa “selilit Pulau Perca”
ialah satu ukuran perimeter sebuah pulau yang membawa maksud satu perjalanan
mengelilingi sebuah pulau yang bernama Pulau Perca. Begitu juga frasa
“selengkung Tanah Minangkabau” pada muka surat 115 merupakan unit ukuran
panjang suatu kawasan. Unit “jengkal” yang digunakan pada frasa “dengan sebatang
dian besar ibu kaki, panjang sejengkal jari manis...” pada muka surat 125 adalah unit
ukuran yang sangat biasa dalam masyarakat Melayu. “Jengkal” biasa dikaitkan
dengan ukuran “hasta” dan “depa” dimana ukuran-ukuran ini menggunakan
ukuran-ukuran yang terdapat pada tangan manusia.
Nilai matematik lain yang turut dikesan ialah penggunaan indeks dua atau nombornombor
asas dua. Dalam ayat pada muka surat 75 iaitu “Maka kedengaranlah
kepada raja-raja dan orang besar 4, orang besar 8, orang besar 16 dan orang besar
32, serta pula kepada rakyat hina-dina sekelian”, telah menonjolkan penggunaan
indeks 2 secara berurutan.
Dalam matematik, operasi dimaksudkan sebagai pengiraan ayat matematik yang
melibatkan samada penambahan, penolakan , pendaraban atau bahagi atau
gabungan beberapa pengiraan. Pengkaji menemui dua nilai operasi darab yang
digunakan pada muka surat 76 dan 79 . Pada ayat 76 berbunyi “...tetapi harapkan
diampun, patik-patik memohon tempoh dahulu, dua kali tujuh hari, hendak
bersiapkan kealatan itu, menurut bagaimana istiadat zaman dahulu kala. “ Dua kali
tujuh” atau ayat matematiknya ” 2 x 7 dalam ayat ini membawa maksud 14 hari atau
2 minggu yang dinyatakan dalam bentuk operasi darab.
Pada ayat 79 pula penggunaan “9 x 9” dalam ayat “Maka terpasanglah meriam yang
besar-besar di atas kota sembilan kali sembilan, alamat istiadat zaman dahulu kala
raja hendak memulai pekerjaan, menyuruh berhimpun, berkampung..” yang
menerangkan 81 das semboyan atau bedilan meriam dibunyikan untuk
mengarahkan rakyat supaya berkumpul bagi memaklumkan urusan penting raja
sedang bermula. Sangat menarik kerana pernyataan ayat ditulis dalam bentuk
operasi darab “ 9 X 9” dan bukannya “81 das”.
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3.0 Pemaknaan Nilai
Dalam bahagian ini, pengkaji akan memberi makna kepada lima nilai matematik yang
telah ditemui; nilai nombor ganjil, nilai nombor genap, nilai pengukuran, nilai indeks
dan nilai operasi darab. Perbincangan disini akan hanya menyentuh aspek
permaknaan pada nilai matematik sahaja.
4.0 Pemaknaan Nilai Matematik
Nilai nombor ganjil telah ditemui dalam kebanyakan muka suratnya, dari mula
penceritaan hinggalah ke akhirnya. Penggunaan nombor 7 adalah tersangat kerap
berbanding nombor-nombor ganjil yang lain dan trenda penggunaan nombor 7 ini
selalunya dalam bentuk berpasangan contohnya “ 7 ruang 7 pemanah”, “inang 7,
pengasuh 7”,” 7 hari berarak itu 7 kali berkeliling kota”, “7 hari 7 malam” dan “...7
batang gelegar patah, 7 bilah lantai patah”. Dalam penciptaan Sistem Pengangkaan
mana-mana tamadun purba, seperti Sistem Angka Mesir Purba 3000SM , asas-asas
nombor banyak dipengaruhi oleh alam sekitar, contohnya 10, merujuk kepada
sepuluh jari yang ada pada tubuh manusia. Manakala Sistem Pengangkaan Mayan
2000SM, menggunakan asas 20 di mana pengkaji percaya dipengaruhi oleh
penggunaan jari-jari tangan dan kaki. Masyarakat Mayan banyak menggunakan
nombor-nombor genap dalam kalendar mereka seperti 4 Ahau 8 Kumku, 18 uinal
dan 2012 sebagai tahun berlakunya kiamat (Mastin,2010).
Kemungkinan nombor 7 sangat relevan dengan masyarakat Melayu kerana
pengaruh agama Islam seperti yang telah dinyatakan dalam Al Quran Surah Al
Baqarah: 29, Al Isra’ : 44, Al Fussilat : 12 dan Al Mulk : 3 yang menyentuh tentang
bilangan 7. Ayat-ayat ini telah menerangkan bahawa Allah telah menciptakan 7
langit. Ummat Islam juga beriman bahawa neraka telah diciptakan dalam 7 tingkat.
Dalam Islam, ibadah haji banyak menggunakan bilangan tujuh contohnya tawaf 7
kali, sa'i 7 kali dan melontar jumrah 7 kali.
Penggunaan nombor-nombor ganjil sangat banyak pada keseluruhan cerita Malim
Dewa kerana faktor agama islam yang dianuti oleh masyarakat Melayu. Dalam
sebuah hadith (rekod percakapan Nabi Muhammad SAW) yang diriwayatkan oleh
Bukhari dan Muslim telah menyatakan "Sesungguhnya Allah SWT itu witir dan Dia
mencintai yang witir (ganjil) ' (Fuad, 2014). Menurut Imam an-Nawawi rahimahullah
katanya "Witir maknanya ganjil (lawan genap)” (Fuad, 2014). Manakala pengunaan 9
atau 99 berulang kali seperti yang ditunjukkan dalam Jadual 2 telah terkesan dari
pengaruh “99 nama Allah yang baik” (Asmaul Husna) yang dinyatakan dalam agama
Islam.
18

Nilai nombor genap yang ditemui tidaklah sebanyak penggunaan nombor ganjil
dalam teks Malim Dewa. Menariknya nombor genap yang banyak digunakan
merupakan nombor-nombor gandaan 4. Contohnya pada muka surat 75, “Maka
kedengaranlah kepada raja-raja dan orang besar 4, orang besar 8, orang besar 16
dan orang besar 32, serta pula kepada rakyat hina-dina sekelian”. Pada muka surat
yang lain pula, ayat-ayat tersebut berbunyi “..dengan sekelian permainan 12 ragam
daripada gendang, serunai, gong, canang...”, “Maka berbunyilah kepak dan sayapnya
itu 12 ragam...”, “Maka terdirilah jogan alam, tunggul panji-panji, merual, payung uburubur
16 di kanan, 16 di kiri”, “...sudah 12 tahun ia duduk disitu” (rujuk Jadual 3).
Diperhatikan bahawa nombor-nombor gandaan 4 tersebut yang sentiasa diulangulang
dalam teks ialah 4, 12, dan 16. Manakala nombor-nombor genap yang lain
seperti 10, 30, 32 dan lain-lain nombor genap muncul beberapa kali dalam teks.
Bilangan 10 pula biasa digunakan untuk menunjukkan ukuran yang sempurna
contohnya “ corak kuning panjang sepuluh”, “Keris bersarung emas 10’ dan
“mengangkat kadam jari 10”.
Masyarakat Melayu lama juga mempunyai unit pengukuran tersendiri seperti
masyarakat-masyarakat yang lain. Nilai pengukuran yang digunakan merupakan unit
bukan piawai contohnya yang terdapat pada ayat “selejang kuda berlari, selelah
burung terbang”. Kedua-dua perkataan ‘selejang’ dan ‘selelah’ bukan unit kelajuan
tetapi unit ukuran jarak yang tersangat jauh, yang menggambarkan beberapa
kilometer atau puluhan kilometer. Sebenarnya unit bukan piawai bagi jarak dalam
masyarakat Melayu lama sangat banyak tetapi tidak digunakan dalam teks Malim
Dewa, kecuali perkataan ‘jengkal’ pada muka surat 125. Unit-unit ukuran panjang
selain dari yang dinyatakan ialah ‘hasta’ dan ‘depa’ bagi ukuran yang menjangkau
beberapa meter.‘Sepelaung’ dan ‘sepenanak nasi’ adalah unit ukuran yang
panjangnya sekitar 500 hingga 1000 meter.
Ukuran perimeter juga disebut dalam muka surat 115 iaitu “selilit Pulau Perca” di
mana selilit itu digunakan menggambarkan ukur lilit sebuah pulau. Ayat tersebut
menggambarkan satu perjalanan menelusuri perimeter sebuah pulau. Pengkaji
mendapati unit-unit pengukuran yang digunakan adalah berdasarkan pemerhatian
masyarakat Melayu terhadap tabiat ora dan fauna di sekeliling mereka. Kuda dan
burung merupakan dua jenis hidupan yang banyak terdapat di nusantara. Nasi pula
merupakan makanan ruji orang-orang Melayu di mana timbulnya ukuran
‘sepenanak nasi’.
19

Nilai nombor indeks yang ditemui dalam cerita Malim Dewa terdapat pada ayat “
Maka kedengaranlah kepada raja-raja dan orang besar 4, orang besar 8, orang besar
16 dan orang besar 32, serta pula kepada rakyat hina-dina sekelian.” pada muka
surat 75. Nombor indeks ialah nombor yang melibatkan kuasa contohnya 3^(2 )
dan 5^(-4 ) . Daripada ayat yang dimaksudkan, nombor indeks tersebut terbit dari
pola nombor 4, 8, 16 dan 32 yang merupakan hasil dari indeks asas 2 seperti yang
ditunjukkan di bawah;
2^(2 ) 2^(3 ) 2^(4 ) 2^(5 ) = 4 , 8 , 16 , 32
Nombor-nombor indeks dua ini juga boleh dikategorikan sebagai nombor-nombor
gandaan 4. Ini menunjukkan penggunaan indeks dua dalam teks sastera Melayu
lama menjadi bukti bahawa masyarakat Melayu lama sememangnya mengamalkan
matematik dalam kehidupan seharian mereka. Penggunaan nombor berpola begini
juga memberi gambaran bahawa struktur sosial masyarakat Melayu adalah
tersusun dan mengikut pola yang sekata samada dalam urutan menaik atau urutan
menurun.
Nilai matematik yang terakhir yang dibincangkan disini ialah nilai operasi darab.
Pengkaji telah menemui tiga ayat yang menunjukkan penggunaan operasi darab .
Kemungkinan terdapat terdapat lebih dari tiga ayat ini kerana pengkaji tidak
menumpukan kajian pada keseluruhan muka surat tetapi hanya sebahagian besar
muka surat sahaja. Ayat-ayat tersebut ialah;
“...tetapi harapkan diampun, patik-patik memohon tempoh dahulu, dua kali tujuh
hari, hendak bersiapkan kealatan itu, menurut bagaimana istiadat zaman dahulu
kala.” (muka surat 76).
“Maka terpasanglah meriam yang besar-besar di atas kota 9 kali 9, alamat istiadat
zaman dahulu kala raja hendak memulai pekerjaan, menyuruh berhimpun,
berkampung.” (muka surat 79)
“ Maka meriam yang besar-besar di atas kota pun dipasang oranglah, terlalu azmat
bunyinya, 9 kali 9, hari yang terang cuaca menjadi kelam-kabut.” (muka surat 84)
“ 2 kali 7” digunakan untuk menerangkan 14 hari atau 2 minggu, manakala “ 9 kali 9”
pula menerangkan 81 das semboyan atau bedilan meriam. Kita pasti tertanya-tanya
kenapa kuantiti yang dimaksudkan diungkapkan dalam operasi darab, bukan dalam
satu nombor tunggal. Pernyataan berbentuk ayat matematik ini membayangkan
bahawa masyarakat Melayu biasa dengan aktiviti mendarab. Pendengar cerita perlu
mencari sendiri hasil darab yang dimaksudkan oleh si tukang cerita.
20

5.0 Perbincangan
Daripada kajian dokumen ini dapatlah disimpulkan bahawa masyarakat melayu
telah lama mengaplikasikan matematik dalam kehidupan seharian mereka.
Penggunaan nombor-nombor dan operasi dalam karya agong Malim Dewa seperti
yang dibincangkan sebelum ini telah membuktikannya.Penggunanaan elemen
matematik dalam budaya dan kesusateraan melayu juga menunjukkan bahawa
masyarakat melayu bukanlah bangsa yang lemah dalam matematik tetapi adalah
satu bangsa yang tersusun dan berilmu. Konsep numerasi telah menjadi denyut
nadi bangsa melayu sejak sekian lama.
Perbincangan elemen matematik dalam teks karya agong perlu diperluaskan lagi ke
atas karya-karya kuno yang lain seperti Hikayat Hang Tuah, Salatus Salatin, dan
banyak lagi agar lebih banyak sejarah kewujudan matematik masyarakat melayu
dapat dicungkil seperti banyaknya maklumat tentang sejarah matematik dari
tamadun Babylon, tamadun Mayan, tamadun cina, Hindu atau Mesir purba.
21

Rujukan
Alan Bishop, Gail FitzSimons, Wee Tiong Seah, Faculty of Education, Monash University, Melbourne, Australia.
(1999). Values in Mathematics Education: Making Values Teaching Explicit in the Mathematics Classroom.
Paper presented at AARE annual conference Melbourne, Australia.
Bishop, A. J. (1999). Mathematics teaching and values education: An intersection in need of research.
Zentralblatt fuer Didaktik der Mathematik, 31(1), 1-4
Bishop, A. J.(2008). Educating teachers about values in mathematics education. Paper presented at
Mathematics Education Conference, Kuala Lumpur.
Bishop, A. J., Clark, B., Corrigan, D., & Gunstone, D. (2006). Values in mathematics and science education:
Researchers’ and teachers’ views on the similarities and differences. International Journal of Mathematics
Education, 26 (1), 7-11.
Fuad Ismail.(2014). Kemusyikilan solat witir. Retrieved from
http://www.addeen.my/index.php/rohani/ibadah/item/431-kemusykilan-solat-witir
Krathwohl, D. R., Bloom, B. S., & Masia, B. B. (1964). Taxonomy of educational objectives: The classi cation of
educational goals (Handbook II: Affective domain). New York: David McKay.
Mastin, L.(2010). Mayan mathematics. Retrieved from ttps://www.storyofmathematics.com/mayan.html
McLeod, D. B. (1992). Research on affect in mathematics education: A reconceptualization. In D. A. Grouws
(Ed.), Handbook of research on Mathematics teaching and learning (pp. 575-596). New York: Macmillan
McLeod, D.B. (1992) Research on Affect in Mathematics Education: A Reconceptualization. In: Grows, D.A., Ed.,
Handbook of Research on Mathematics Teaching and Learning. Macmillan Publishing Company, New York, 575-
596.
McLeod,D.B.(1992). Research on effect in mathematics education: a reconceotualization. In D.A Grouws (ed.).
Handbook of research on mathematics Teaching and learning.(pp.575, 96). New York: Mcmillan.
Mohd Taib Osman (2004). Cerita Lipur Lara : Tuturan Mir Hassan dan Pawang Ana. Kuala Lumpur,
Malaysia.Yayasan Karyawan.
Seah, W.T. & Bishop, A.J. (2000, April 24-28). Values in mathematics textbooks:A view through two
Australasian regions. Paper presented at the 81st Aannual Meeting of the American Educational Research
Association, New Orleans, LA. Retrieved from ERIC database (ED440870)
Wan Zah, W. A., Sharifah Kartini, S. H., Habsah, I., Ramlah, H., Mat Rofa, I., Mohd. (2005). Kefahaman guru
tentang nilai matematik. Jurnal Teknologi (43(E)), 45-62.
Dede, Y. (2006a). Mathematical values conveyed by high school mathematics textbooks. Kuram ve
Uygulamada Egitim Bilimeri, 6 (1), 118-131.
Nik Azis Nik Pa. (2009). Nilai dan Etika dalam Pendidikan Matematik ( rst ed.). Kuala Lumpur, Malaysia:
Penerbit University Malaya.
Nik Pa, N. A. (2008). Isu-isu Kritikal Dalam Pendidikan Matematik. Kuala Lumpur: Univeristy Malaya.
22

My Journey of Fantastic
Family (Nallathoru
Kudumbam) Educational
Board Game
Evelyn Gnanam William George
Language Department
In this era of science and technology traditional board games are slowly
being forgotten. Nevertheless, children do play board games but very few
play traditional board games. Nowadays digital board games which are
played on computers are far more popular than traditional board games.
By using board games in class we can reduce the fear in learning a
language. Board games too are useful in learning simple writing structures.
It helps to stimulate self-con dence and enables the pupils to practise new
words and structures unconsciously.
Keeping this in mind, a group of ve lecturers from the Language
Department have embarked in an attempt to invent a board game which
can be used to improve English Language writing skills among the SJK
Tamil school pupils. The name chosen for our educational board game is
Fantastic Family (Nallathoru Kudumbam) which is signi cant as it
encompasses families of four typical races in Malaysia; Mr. Wan Amran’s
Family, Ir. John Lee’s Family, Dato’ Shanker’s Family and Mr. Jelai Jugah’s
Family. The board game re ects our country’s cultural diversity. Each
family depicts a nuclear family which refers to a single basic family unit of
parents and their children; son/s and daughter/s. Fantastic Family
(Nallathoru Kudumbam) educational board game is bilingual whereby the
instructions on the board are in the English language and the Tamil
language simply to enable Tamil school pupils to play the game ef ciently.
23

When we use board games in class we can rekindle the values found during playing
board games. Playing board games lengthens a child’s attention span.
Furthermore, nishing a board game without interruptions will help lengthen the
declining attention span of children in this world lled with digital distractions.
Nowadays, children hardly sit together to play board games, they are always found
playing games alone using smartphones or tablets. When children sit together and
play board games this gesture fosters healthy relationship and they unconsciously
interact with their friends using the target language. Moreover when playing board
games the players have to wait for their turns; turn taking initiates patience and
respect among the players.
Our team comprised of ve members; Mr. John Chacko, Mdm. Rouzil Armiza,
Mdm. Norzalimah Kasim, Mdm. Munimah Sudramanian and me. We all worked
together to design our board game. Our prototype Fantastic Family (Nallathoru
Kudumbam) board game and its materials such as bonus cards, cue cards and task
sheets were made of Manila Card. To test the effect of our product we test run
with four Semester One Indian teacher trainees as the board game will be used in
SJK Tamil school pupils. Based on the feedback from these students we
improvised the rules of the game and ne-tuned the instructions on the board. To
make our board game attractive to the primary school pupils we selected the
colours of rainbow for our board game. The next step was to send our board game
for printing; we made four sets of board games as the games will be executed in
class simultaneously.
On 30 July 2018, we started to execute our Fantastic Family (Nallathoru
Kudumbam) educational board game which aims to improve guided written
expression (composition) skills of Level One SJK Tamil pupils. The rst school we
launched our product was SJK (T) Sg. Manggis, Sepang which is a rural school.
Before we executed the board game we administered a pre-test which aims to
determine the writing repertoire of the participants. After the rst attempt we
realised that the board game was too dif cult for the pupils’ pro ciency level as
only 30% of the pupils were able to play the board game without guidance from
teachers. Fortunately with the cooperation of the ever helpful headmaster, Mr.
24

Raja we got the approval to execute our board game with Level Two pupils of the
school. A post-test was carried out to investigate the differences in the writing score
of the students as a post intervention effect after the intervention and guided writing
skills strategies were conducted during lessons.
After our pilot project we carried out the board game with two other SJK (T) schools
which were SJK (T) Jenjarom on 1 August 2018 and SJK (T) Ladang Tumbuk on 6
August 2018. The same procedure was carried out in both the schools. From the
data collected from all the three schools it was evident that our Fantastic Family
(Nallathouru Kudumbam) educational board game has de nitely improved the
written expression skills among the Level Two pupils of the schools. From this project
our team members took one step further to conduct a research on our board game.
Our data was collected using instruments that were pre-test, post-test, semistructured
interview and a questionnaire. After the pre-test, the intervention of
Fantastic Family (Nallathoru Kudumbam) Board Game permitted the opportunity for
guided written expression (composition) skills, that is, to form parallel paragraph(s)
as in the task sheet given during the game.
From 24 to 28 September 2018, we participated in the Invention, Innovation &
Design Exposition Competition 2018 (iidex) which was organized by UiTM, Shah Alam.
Next we participated in the Sintok International Games & Gami cation
Competition 2018 (SIGG) on 3 October 2018. This competition was organized by
Universiti Utara Malaysia, Kedah. In both the competitions, we were awarded the
Silver Medal for our Fantastic Family (Nallathoru Kudumbam) educational board
game, our very own invention. This board game invention has personally given me a
self-satisfaction as I am proud to say that together with my team members I was
able to invent a board game which is of use to the SJK Tamil school pupils as well as
other primary school children as it is bilingual.
25

Figure 1: Fantastic Family (Nallathoru Kudumbam) Board Game
References
Murray, D. W. Rabiner, D. L. Hardy, K. K. (2011). Teacher management practices
for rst graders with attention problems. Retrieved from Journal of Attention
Disorders, 5(8), 638-645.
Stasch, K. (2014). The E ect of Focused Attention Span on Overall Academic
Achievement. http://kizcoder.com/news/view/38041
https://www.parentingscience.com/about-me.html
https://www.theguardian.com/technology/2014/nov/25/board-games-internetplaystation-xbox
26

STORIES ABOUT
GREAT LEADERSHIP
Parimalarani Sivasubramaniam
Jabatan Matematik
Can leadership be learned? I think so and reading leadership stories is an excellent
way to illustrate this. They help bring different perspectives to the meaning of
leadership. I came across several powerful leadership stories that I would like to
share and that highlights what leadership is all about. Here are some great stories
(adapted from the internet) to share with other leaders.
Story #1
Over 200 years ago, a man in civilian clothes rode past a small group of tired and
battled weary soldiers. They were digging what appeared to be an important
defensive position. The leader of the group wasn’t making any effort to help. He
just shouted orders and threatened to punish the group if the work wasn’t
completed within the hour.
“Why aren’t you helping?” the stranger asked on horseback.
“I’m in charge! The men do as I tell them,” said the leader. He added “Help them
yourself if you feel so strongly about it.”
To the mean leader’s surprise, the stranger got off his horse and helped the men
until the job was nished. Before he left the stranger congratulated the men for
their work and approached the arrogant confused leader.
“You should notify top command next time your rank prevents you from
supporting your men – and I will provide a more permanent solution,” the stranger
said.
Up close, the now humbled leader recognized General George Washington and
was taught a lesson he would never forget!
Lesson learned: Leaders aren’t just order “barkers,” but order helpers as well.
Leaders need to lead by example.
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Story #2
There is a legend that is told of a French Monastery known throughout Europe for
the exceptional leadership of a man known only as Brother Leo. Several monks
took a pilgrimage to visit this extraordinary leader to learn from him. Starting out on
the pilgrimage they almost immediately begin to argue over who should do certain
chores. On the third day of their journey they met another monk also going to the
monastery and he joined them. This monk never bickered about doing chores and
did them dutifully. And when the others would ght about which chores to do, he
would simply volunteer to do them himself. On the last day of their journey, others
began to follow his example and the bickering stopped.
When the monks reached the monastery, they asked to see Brother Leo. The man
who greeted them laughed. “But our brother is among you!” And he pointed to the
fellow that had joined them.
Lesson learned: There are many self-serving reasons why a person may want to
lead such as power, status, networking and money. But the best leaders lead
because they care about people. And those are the types of leaders that lead like
Brother Leo. They teach through their actions, not by words alone. They are
servants, not commanders.
Story #3
In the 1930’s there was a young boy who had become addicted to and obsessed
with eating sugar. His mother decided to get help and took the long and hot
journey with her son walking many miles and hours under the scorching sun. She
nally reached Gandhi and asked him to tell her son to stop eating sugar, it wasn’t
good for his health. Gandhi replied, “I cannot tell him that. But you may bring him
back in a few weeks and then I will talk to him.” The mother was confused and
upset and took the boy home.
Two weeks later she came back. This time Gandhi looked directly at the boy and
said “Boy, you should stop eating sugar. It is not good for your health.” The boy
nodded his head and promised he wouldn’t. The boy’s mother was puzzled. She
asked, “Why didn’t you tell him that two weeks ago when I brought him here to see
you?”
Gandhi smiled and said “Mother, two weeks ago I was eating a lot of sugar myself.”
Lesson learned: Lead by being an example.
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Story #4
Publishing magnate Felix Dennis used to say: never seek a replica of yourself to
delegate to, or to promote. Apparently, it’s a common error in leaders. You have
strengths and you have weaknesses in your own character – so it makes no sense
to increase those strengths your organisation already possesses and not address
the weaknesses.
Ad man David Ogilvy was also a big proponent of only ever hiring people who were
smarter than them. He kept a set of Russian nesting dolls and would place sets
around his of ces to illustrate a point: “If each of us hires people who are smaller
than we are, we shall become a company of dwarfs. But if each of us hires people
who are bigger than we are, we shall become a company of giants.”
Lesson learned: Leaders! Hire the right people. Consistently hiring people who are
smarter than yourself could be the greatest legacy you leave.
If you want to be a leader who attracts quality people, the key is to become a
person of quality yourself. All great leaders keep working on themselves until
they become effective. Here are some qualities of skilful leadership, by Jim Rohn:
Learn to be strong but not rude
It is an extra step you must take to become a powerful, capable leader with a wide
range of reach. Some people mistake rudeness for strength. It's not even a good
substitute.
Learn to be kind but not weak
We must not mistake kindness for weakness. Kindness isn't weak. Kindness is a
certain type of strength. We must be kind enough to tell somebody the truth. We
must be kind enough and considerate enough to lay it on the line. We must be kind
enough to tell it like it is and not deal in delusion.
Learn to be bold but not a bully
It takes boldness to win the day. To build your in uence, you've got to walk in front
of your group. You've got to be willing to take the rst arrow, tackle the rst
problem, and discover the rst sign of trouble.
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You've got to learn to be humble, but not timid
You can't get to the high life by being timid. Some people mistake timidity for
humility. Humility is almost a God-like word. A sense of awe. A sense of wonder.
An awareness of the human soul and spirit. An understanding that there is
something unique about the human drama versus the rest of life. Humility is a
grasp of the distance between us and the stars, yet having the feeling that we're
part of the stars. So humility is a virtue; but timidity is a disease. Timidity is an
af iction. It can be cured, but it is a problem.
Be proud but not arrogant
It takes pride to win the day. It takes pride to build your ambition. It takes pride in
community. It takes pride in cause, in accomplishment. But the key to becoming a
good leader is being proud without being arrogant. In fact I believe the worst kind
of arrogance is arrogance from ignorance. It's when you don't know that you don't
know. Now that kind of arrogance is intolerable. If someone is smart and arrogant,
we can tolerate that. But if someone is ignorant and arrogant, that's just too much
to take.
Develop humour without folly
That's important for a leader. In leadership, we learn that it's okay to be witty, but
not silly. It's okay to be fun, but not foolish.
Lastly, deal in realities. Deal in truth. The fundamental skills of leadership can be
adapted to work well for just about everyone: at work, in the community, and at
home.
May we all be better leaders as we lead by
example this coming year.
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