The Projection of Cultural Shift Rejuvination about Fostering Islamic Education and Its Counterpart within Malay Community Nurmawati1; Zulfitri2; Mauloeddin Afna3;

The article projected the cultural identity resistance to preserve the young generations within the Malay community among Southeast Asia nations. The article uncovered the challenge of cultural shifts young people to bear with global life. The Modernism way of life might not suit to the original way of life; it only took to hedonism, personal logic, and contemporary then merely to maturity. At the same time, it might also endanger the existence of Malay Identity for the long term. This article conveyed the friction of cultural shift among Malay young people who influenced to expose the change in their personal identity and role model. The friction carried a serious threat to the whole Malay as an origin identity. The article composed the research focuses on the Malay race tradition who embraces Islam as a way of life. The Malay community embraces Islamic Identity as a cultural feature “adat bersendikan syarak” the collocational Islamic tradition within the cultural identity. The identity-preserved religion and culture inseparable and integrated one to another as ethnographically proposed research articles applied implemented participant and key informant interviewing from issues phenomenon.


A. Introduction
The Malay as one race, however, they are divided through nations, in the South East Region. Yet, there several tribes under Malay race who did not embraces Islam, who still take animism, Christ, Buddha, Hinduism, and so on. They also called part of Malay race. The Massive of Malay race identity spread over historical timeline trough years. These massive rooms represented Malay as a cross-nation identity that narratively recorded not only the kingdom lineage and legacy (Muhammad Haji Salleh [ed.], 1997: xxvi). The records come from the "I La Galigo", the oldest epics of Bugis literature resources (approximately wrote in 200 A.G). The Malay race traditions identically live on Islamic tradition for generations, i.e. the social community characteristics majorly identified as an Islamic way of life (Suwardi, 1991). It concluded that the term "Malay" is the unity characteristics of various tribes in southeast regions (Indonesia -Malaysia -Singapore -Brunei Darussalam, and the south of Thailand).
Melanesian race/"Malaiische Rasse" (which was later identified with the Malay race) is said to have physical characteristics of brown skin, black hair, thick curly, narrow skull, forehead slightly wide, wide nose, largemouth, upper jaw rather prominent facial parts (Spencer, 1997). The name of the second group is Malays in the islands of Southeast Asia (Md. Salleh Yaapar, 20: 2016). With this identity, the Malay culture when viewed from an archaeological review means that all the remains of material culture in the past tied to certain geopolitical units.
The fostering of Islamic education for Malay in global is provisions similar identity for featured on religious traditional teaching. These origin identities hold Islamic as the essential core of former educational teaching concepts for fostering young people among Islamic communities.
The Malay language, culture, and accepted norms are existed and preserved to be the root of Indonesian National Language and Cultural Identity. The teaching of being Malay is being with the eastern community accepted norms for being good Indonesian. It is essential for the community urged to reform and reconstruct local wisdom, for instance, certain content within the school-adopted curriculum about the heritage legacy supported both formal and informal education institutions.
This article is not intended to disturb the Islamic Malays, nor to touch the realm of Islamic teachings in particular. This article was meant to signify the origin of culture is actually a proper solution to teach the young generation how to face their life by learning the experiences. By acknowledging the history of Malay civilization and culture, especially in the period before and the beginning of the entry of Islam and in the colonial era, it was expected that to project an alternative thought. The oldest archaeological evidence that shows the existence of a Muslim "community" in Southeast Asia is two tombs that are written around the 5th / 11th century AD in Pandurangga (now Panrang, Vietnam) and in Leran (Gresik, Indonesia). In subsequent developments, According to Tenas Effendy, one of the things that the Malays avoided was that he did not know adat or was not civilized. This statement is not merely an insult, which culturally interpreted as rude, wild, not polite, and not virtuous -but also, it is not religious, because Malay customs based on religion. Therefore, it is not synonymous with the meaning of not religious (Effendy, 2004: 57 (2) custom that is imposed; (3) customary customs, and (4) customs. The four fields of adat are mutually harmonious and intertwined as they guard the polarization of Malay culture in general.

B. Method
Ethnographic research is a qualitative method where researchers observe and interact with a study's participants in their real-life environment. Within this study, the target was to investigate about Malay community as a cultural context identity and to reveal the triggering identity. Wolcott (1995) mentioned about the cultural data assume the form of directly observable material items, individual behaviors, performances. Moreover, within this study, from the perspective of the (3) the issue of mu'amalah, namely relations with fellow humans. In the matter of aqeedah and worship, the only shari'a determines, there must be no element other than syarak which contributes to coloring it, in a qaidah it is mentioned "al-aslufi al-'aqidahwa al-'ibadah al-hara".
That only be in an affected position but also be able to give a balanced reaction.
As a result, their existence is stronger, and not only are they affected, but they can also be influential parties. For this reason, they need adequate provisions regarding the cultural values of their own people, so that when they come into contact with cultural values from the outside, a dynamic cultural movement, which has an orientation to make this nation have a decent place in the next century, can arise.
A large, developed and essential civilization advanced in an economic and technological system, but an intrinsically advanced nation also advances in a system of cultural values, and religious norms, because Indonesian Malay culture should not only be abstract but able realized with ideas, ideas that expressed in behavior reflected in the adherents of its culture, and can be the basis of its development milestones.
Another thing if we see the development of developed countries such as Singapore, basically they are Malay, but the identity of the war has been eroded by foreign cultures so that the state of Singapore no longer has a national identity and identity as a Malay family. The phenomenon that occurs in Malay Community at this time is very attentive; the condition of the community at this time eroded by the foreign culture to a degree and began to abandon its cultural values. The dilemma of Malay culture is the loss of the role of traditional stakeholders that we expect as a pillar of Malay culture and the loss of the role of ulama, religious leader, to realize Malay culture that is synonymous with Islam.
In the 8 th century, the roles of these two figures were very urgent, where people preferred to consult with traditional leaders and scholars in solving regional problems, because the recommendations they offered were not far from the Islamic concept which was identical to Malay culture, so too which is reflected in wisdom, and environmental wisdom.
Based on historical evidence and philosophical value of Malay culture community, it believed that it would still bring people to be able to become masters in their own homes. Malay culture as thoughts, ideas, ideas, all activities, values, and objects produced will always be able to bring a happy and prosperous society in an era of global challenges.
Values stem from norms, legal rules, rules, and various provisions.  and Islamic Teaching that preach over by the scholars who were come from Arabic peninsula, Gujarati, Pereulak-Aceh, and so on. Thus, this perseverance always regains the Malay culture to face a shock, form a resistance, start to revive and preserve legacy to the next generation.

D. Conclusion
The dynamics of the cultural identity teaching formation that