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It is custom to give the Nautch girls something (Swettenham, F. A. 2006/0037512. Daily Journal Entries by
Frank Athelstane Swettenham describing his Expedition to Perak, Selangor, Pahang, Terengganu, Kelantan,
and Patani in Thailand, 17 April 1875 to 22 July 1875. Journal Entry 25 May 1875. Page 47)

xxxviii Picnic – the (Perak) Malays picnic in the jungle and catch fish to eat during the picnic. Swettenham, F.
A. (1893) About Perak. Singapore: Straits Times. Page 55.

Picnic – “menglunchor” slide down big stones Swettenham, F. A. (1893) About Perak. Singapore: Straits
Times. Page 62.

xxxix According to Frank Swettenham in his Journal for 7 August to 3 September 1875. Journal Entry 22
August 1875. Pages 57 &58. The ascension number of this unpublished journal is 2006/0037515. “The
Malays will keep the same undying hate for abuse or a blow as long as they are Malays. The veriest coward
may be raised to frightful vengeance if he had been abused before others.”
xl Frank Swettenham subscribed to Christianity, possibly a Protestant due to the era he lived in, his
education formal and non-formal, and biblical reference is of the Protestant faith. Through his writings, it
could be analysed that he subscribes to the Protestant Christian worldview and Oriental studies.
xli According to Prof. Syed Muhammad Naquib Al-Attas, in his Islam and Secularism Third Impression. Kuala
Lumpur: IBFIM. Pages 44-45. Islamization is defined as;

“the liberation of man first from magical, mythological, animistic, national-cultural tradition
opposed to Islam, and then from secular control over his reason and his language. The man of Islam is he
whose reason and logic are no longer controlled by magic, mythology, animism, his own national and
cultural traditions opposed to Islam, and secularism. He is liberated from both the magical and the secular
world views. We have defined the nature of Islamization as a liberating process. It is liberating because
since man is both physical being and spirit, the liberation refers to his spirit, for man as such is the real
man to whom all conscious and significant actions ultimately refer. The liberation of his spirit or soul bears
direct influence upon his physical being or body in that it brings about peace and harmony within himself
in his manifestation as a human being, and also between him as such and nature. He has, in liberation in
this sense, set his course towards attainment to his original state, which is in harmony with the state of all
being and existence. It is also liberation from subservience to his physical demands which incline toward
the secular and injustice to his true self or soul, for man as physical being inclines towards forgetfulness of
his true nature, becoming ignorant of his true purpose and unjust to it. Islamization is a process not so
much of evolution as that of devolution to original nature; man as spirit is already perfect, but man as such
when actualized as physical being is subject to forgetfulness and ignorance and injustice to himself and
hence is not necessarily perfect. His ‘evolution’ towards perfection is his progress towards realization of his
original nature as spirit. Thus in the individual, personal, existential sense islamization refers to what is
described above in which the Holy Prophet represents the highest and most perfect Example; in the
collective, social and historical sense Islamization refers to the Community’s striving towards realization
of the moral and ethical quality of social perfection achieved during the age of the Holy Prophet (may
God bless and give him Peace!) who created it under Divine Guidance.”

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