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<journal-id journal-id-type="publisher">london-journal-of-humanities-and-social-science</journal-id>
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<journal-title>London Journal of Humanities and Social Science</journal-title>
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<issn publication-format="print">2515-5784</issn>
<issn publication-format="electronic">2515-5792</issn>
<publisher><publisher-name>JournalsPress</publisher-name></publisher>
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<article-id pub-id-type="publisher-id">66076</article-id>
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<article-title>Being &#8220;Nayoo&#8221; in Malaysia: Life of Thai-Melayu Muslim Students and their Adaptations</article-title>
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<volume>20</volume>
<issue>10</issue>
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<p>The main purpose of the arguments in this article is to point out that the studies that&nbsp;related to the adaptation in the living space of Melayu-Muslim youths in Malaysia in the past&nbsp;tend to focus only on the concepts, theories, and research frameworks that are limited to a&nbsp;single research area. These observations can be found in the research paper entitled &amp;quot;It??s&nbsp;Hard to be Malay.&amp;quot; conducted by Sarayut Aimauryut. Besides, another research paper written&nbsp;by Muhammad Arafat Bin Mohamad illustrated some of the images on the border-crossing-&nbsp;life between two research areas. However, there still has a lack of observation at other&nbsp;dimensions especially the cross-cultural dimension, resulting in no comparative analysis&nbsp;between people??s society and culture. Also, it did have the ideological transmission of the&nbsp;ideas and an exchange of different cultures, whether within the context of Thai society or acrossing of border of Thai-Melayu Muslim youths.Therefore, the important content of this article is the analysis of the adaptation in the living&nbsp;space of Thai-Melayu Muslim students in Malaysia who are studying in two universities,&nbsp;namely International Islamic University Malaysia (IIUM) and University Utara Malaysia (UUM).&nbsp;The analysis showed that the relationship between Thai-Melayu Muslim students in Malaysia&nbsp;and their country, Thailand, remained strong. The interviewees mentioned that they&nbsp;remained committed to Thailand despite living and studying in Malaysia particularly a&nbsp;frequent interaction between their parents who still lived in Thailand. Besides, the students&nbsp;also still looked for and consumed Thai cultures even they were far away from home&nbsp;&nbsp;Although Thai students in Malaysia could regularly travel back and forth between Thailand&nbsp;and Malaysia borders (on average of once a month), it did not indicate that cross-border&nbsp;activities and cultures of Thailand would continue flowing without shifting back and forth.&nbsp;Therefore, the cross-border activities of Thai-Melayu Muslim students in Malaysia in terms of&nbsp;culture and the adaptation would occur according to the opportunities and the limitations in&nbsp;2&nbsp;social, and economic. Also, the political issues of the two countries involved. (Thailand -Malaysia) was an important aspect.</p>
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