خلاصة:
he formative period of Alatas’ thought was that of colonialism, particularly in British Malaya and the Netherlands East Indies. While a student at the University of Amsterdam in the 1950s, he wrote his first piece on the problems of colonialism. Here, he divided the problems created by colonialism into three categories. The third category is the non-material, that is, the sociological, psychological and moral problems created by colonialism. Alatas believed that the greatest damage that colonialism brought about was in this third area and it was this problem that hampered the solution to many societal problems. It was also during this time that Alatas attached a great deal of importance to the nature of the elite in development. He suggested that the ruling elite which was nurtured in the colonial period lacked a well-integrated system of thought, having been unable to bring about a synthesis between their cultural heritage and Western thought. This chapter described Alatas’ decolonial perspective in terms of his theory, method and context.
ملخص الجهاز:
Conclusion and Future Path Although Alatas himself did not speak of a specific school of thought, his ideas influenced scholars for two generations in shaping a tradition of independent social sciences, and it can be said that such a school was formed.
Scholars and writers from Indonesia, Malaysia, and Singapore, such as Chandra Muzaffar, 14 Shaharuddin Maaruf, 15 Wan Zawawi Ibrahim, 16 Noor Aisha Abdul Rahman, 17 Syed Farid Alatas, 18 Norshahril Saat, 19 Azhar Ibrahim, 20 Teo Lee Ken, 21 Mohamed Imran Mohamed Taib, 22 20 Pradana Boy Zulian 23 and Okky Puspa Madasari 24 are all members of this independent social science tradition in various fields, and it can be said that they are representatives of an autonomous school of knowledge.
Nur Aisha, in her full assessment of this subject, says: Unlike the dominant anti-social science approach that shaped the representation of Malays during and after the colonial era, Malay Studies witnessed the emergence of a systematic body of knowledge that creatively selected and integrated approaches, concepts, and methods from both Western social sciences and indigenous intellectual traditions, identifying issues related to Malays and raising questions about them.
For example, one can refer to his historical and sociological research on colonial ideology focusing on political philosophy (Alatas, 1971), the myth of the laziness of Malays, Javanese, and Filipinos (Alatas, 1977)3, his critique of intellectual imperialism (Alatas, 1969), and of course, his call for the formation of an independent social science tradition in Asia (Alatas, 1981, 1979).
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