The media play an influential role in framing and ordering our social and economic world. Their influence shapes the way we interpret and engage with our global community. In the wake of Hillary Clinton’s electoral college loss in the 2016 United States election, there has been much discussion on who or what is to blame. Recently, much of the blame has been placed at the doorstep of the media and the rise in fake news not only on traditional news platforms but also on social media.
This article describes the intersection of law, rights and gender identity in the case of the mak nyahs in Malaysia. Mak nyah is a Malay word which refers to the self-designated, social identity of pre-operative and post-operative male-to-female transsexuals in Malaysia.
“Accomplice”, “cunning”, “evil”, “greedy without conscience” are just the few labels that have been ascribed to lawyers. More often than not we can also see the netizens condemning the defence lawyer of the accused charged with any heinous crimes. The writer believe that the general dislike for lawyers comes from ignorance and misconception about the whole criminal justice system, the lawyers’ role in it, as well as the ethical mandate of the legal profession. Here are the reasons why lawyers “help bad guys”.
Syafinaz Vani explains the Federal Court’s decision on rule 30(2) of the Companies (Winding-Up) Rules 1972. In the recent case of Kilo Asset Sdn Bhd v Hew Tai Hong [2016] 1 MLJ 785, the following question of law was posed to the Federal Court:“Whether a Winding-Up Court has the discretion to accept an affidavit in reply to an affidavit in opposition to a petition which is filed more than three (3) days of the date of service on the petitioner of the said affidavit in opposition, contrary to provision of Rule 30(2) of the Companies (Winding-Up) Rules 1972.”
Using several examples of fantasy in media, this discussion aims to analyse how the heroine reconstructs the notion of aggression as a gendered stereotype, one that is commonly attributed to being solely masculine and patriarchal. By examining Martha McCaughey’s article “The Fighting Spirit” (1998), we can see that the binaries of masculine/feminine attributes towards violence have been realigned, giving women a sense of empowerment and redefining aggression as being feminine. However, this sense of female empowerment also has its setbacks, which will be discussed using Lydia Morrish’s article on the dangers of watering down the meaning of “empowerment” for commercial purposes.
In this article the researchers discuss the cognitive dissonance impact of GST implementation on various small businesses in Malaysia. To deliberate our argument, we take the instance of Strata Property Owners, Joint Management Bodies and Management Corporations in Malaysia that are affected by the 6% GST implementation. The article discusses the resultant cognitive dissonance faced by this cohort. A press conference and pursuant appeal letter to the Customs Department helped to combat the same to a certain extent although concerns regarding increasing cost is still debatable. Similar dissonance impacts, which are yet to be addressed, are witnessed by many small businesses and start-up entrepreneurs,. Other controversies regarding government spending appear to add to the anxiety.
Claudia Cheah Pek Yee and Wong Juen Vei explain a landmark decision by the Court of Appeal In the recent landmark case of Utusan Melayu (Malaysia) Berhad v Dato’ Sri DiRaja Haji Adnan Bin Haji Yaakob [2016] 5 CLJ 857 (“Utusan Case”), the Court of Appeal held that government and public officials cannot sue for defamation in their official capacity.
The word “filial” is an adjective meaning “of a son or daughter and filial duty/respect/affection”. “Filial” is often coupled with the phrase “filial piety”, a noun that is defined as “reverence for parents considered in Chinese ethics the prime virtue and the basis of all human rights relations”. Elder law which deals with the care for elders and their rights is premised to a certain extent on filial responsibility. This is not to say that all aspects of elder law are based on filial piety or responsibility. There could be moral, social and economic undertones to rationalize elder care and elder law.