Page 904 - Proceedings Collega2023

As shown in Figure 2, two linkages can be identified from this point. The first linkage, labeled as
(a), is between the spirit of Islam (A) and Malay society (B), specifically focusing on "the advent of Islam
and its impact on Malay society." According to Azmin et al. (2021), (a) shapes the relationship of Malay
society (B) with (A). The second linkage, labeled as (b), is between Malay society (B) and Islamic-compliant
carved ornamentation (C), highlighting "the enrichment of Islamic-compliant carved ornamentation by
Malay society." Then, (C) reflects the relationship between (A, B, and C). Abdul Kadir et al. (2018) also
highlighted that (C) brings the observer of those carvings (B) closer to Islam (A). Hence, the first set of
overviews emphasizes the relationship of Islamic values in (A, a, B, b, and C). In addition, this first set of
overviews also states that "the principle in (C) is equivalent to the principle that exists in (B): making Islamic
values in (C) equivalent to Islamic values that exist in (B). If (C) is lacking in Islamic values, it is caused by a
missing link for the carvers (B) in receiving (A and a)." It is aligned and justified by renowned Mastercraft
Adi Guru; the late Wan Po, as stated in Azmin et al. (2021). The late Wan Po elaborated that carvings with
the philosophy of Awan Larat were articulated and conveyed words of advice about culture and the
devotion of Islam in Malay society.

In contrast, the second overview lacks a connection between the spirit of Islam (A) and Malay
society (B), indicating the absence of linkage (a). Without the initial connection, linkage (b) cannot be
sustained, resulting in non-Islamic-compliant carved ornamentation (c), which signifies the absence of a
relationship with Islamic values and reflects no relationship.

Figure 2
The difference in overview of Malay society relates to Islamic values in traditional Malay wood carving

International Conference on Local Wisdom of the Malay Archipelago (COLLEGA 2023) Page - 891 -