Pengenalan Rangkakerja Metodologi dalam Kajian Penyelidikan: Satu Kajian Kes

Abstrak

Rangkakerja metodologi dalam kajian penyelidikan melancarkan proses mengumpul data. Kajian penyelidikan dikategorikan kepada penyelidikan kualitatif dan penyelidikan kuantitatif. Penyelidikan kualitatif merujuk kepada kajian yang dijalankan memerlukan pemerhatian yang teliti, manakala penyelidikan kuantitatif merujuk kepada kajian yang dijalankan melibatkan statistik. Kajian penyelidikan kualitatif dan kuantitatif dapat ditentukan melalui data primer atau data sekunder. Data primer didefinasikan sebagai data yang berasal dari sumber asli atau pertama, manakala data sekunder didefinasikan sebagai data yang telah dikumpulkan oleh pengkaji lain. Data primer boleh dikategorikan kepada aktif dan pasif. Data primer aktif boleh dibahagikan kepada menemu ramah secara langsung (melalui bersemuka antara penyelidik dan responden) dan menemu ramah secara tidak langsung (contohnya melalui telefon, surat, teknologi). Data primer pasif boleh dibahagikan kepada berstruktur dan bersifat rahsia, berstruktur dan bersifat terbuka, tidak berstruktur dan bersifat rahsia serta tidak berstruktur dan bersifat terbuka. Data sekunder melibatkan bentuk tulisan seperti jurnal, buku, majalah, rekod-rekod lepas, laporan dan dokumen, internet, tesis, cerpen, surat khabar), serta pandangan dan pendengaran (ucapan, tayangan gambar dan video, lagu, cerita). Walaupun data sekunder mempunyai kelebihan dan kelemahan, namun data sekunder dan data primer bergantung antara satu sama lain dalam membantu penyelidik menyelesaikan masalah masyarakat melalui pencapaian objektif kajian atau hipotesis kajian dalam kajian penyelidikan.

Kata Kunci: kajian penyelidikan, metodologi, kualitatif, kuantitatif, data primer, data sekunder

Abstract
This Methodology framework in research study smoothing the process of collecting data. Research study is categorized into qualitative and quantitative research. Qualitative research refer to a studies require careful observation, while quantitative research refers to a studies involve in statistics. Qualitative and quantitative research study can be determined through primary and secondary data. Primary data is defined as data that comes from original or the first source, while secondary data is defined as data that has been collected by other researchers. Primary data can be categorized into active and passive. Active primary data can be divided into direct interview (through face to face between researcher and respondents) and interviewed indirectly (e.g. by phone, mail, technology), while passive primary data involve with structured and secret characteristic, structured and open characteristic, unstructured and secret characteristic, unstructured and open characteristic. Secondary data involves with writing (journals, books, magazines, past records, reports and documents, internet, theses, short stories, newspaper), as well as vision and hearing (speeches, movies and videos, songs, stories). Even secondary data has its advantages and disadvantages, but both secondary and primary data are depend on each other in solving the society problems through the achievement of the objectives or hyphotheses in a research study.

Keywords: research study, methodology, qualitative, quantitative, primary data, secondary data


Citation of Article:
Hua, A.K. (2016). Pengenalan Rangkakerja Metodologi dalam Kajian Penyelidikan: Satu Kajian Kes. Malaysian Journal of Social Sciences and Humanities, 1(1), 17-23.


Pengenalan

Penyelidikan merujuk kepada satu proses yang sistematik yang melibatkan proses merancang kaedah penyelidikan, mengumpul data, menghurai data dan melaporkan maklumat (Chua, 2011). Dengan kata lain, penyelidikan merupakan satu kaedah yang dilakukan untuk memastikan maklumat yang diperoleh munasabah dan disokong oleh data-data kuantiti dan kualiti. Ia dilakukan dengan mengumpul data daripada individu, kumpulan individu, bahan-bahan dokumentasi dan pelbagai sumber maklumat yang lain (Soy, 1997). Chua (2011) menyatakan penyelidikan boleh dikategorikan kepada tiga jenis iaitu penyelidikan kuantitatif, penyelidikan kualitatif dan penyelidikan campuran. Ketiga-tiga kategori penyelidikan ini sangat penting dalam menentukan kaedah metodologi yang akan digunakan untuk membantu dalam proses analisis kajian.

Penyelidikan kuantitatif boleh dirujuk sebagai kajian yang menggunakan statistik yang melibatkan bilangan responden yang banyak dengan sekurang-kurangnya melebihi 10 sampel dalam mengukur pembolehubah bagi sesuatu penyelidikan tersebut (Krejcie & Morgan, 1970; Cohen, 1992). Kajian penyelidikan yang menggunakan kaedah kuantitatif dilakukan melalui kajian eksperimental dan data numerika yang dipungut dianalisis dengan ujian statistik (Chua, 2011). Data-data ini wajib diukur bagi membuktikan kebolehpercayaan dan dapat digunakan untuk menguji teori, membina fakta dan menyatakan kewujudan perhubungan antara variabel-variabel. Antara kesesuaian kajian yang boleh digunakan dalam penyelidikan kuantitatif adalah deskriptif dan inferensi (Chua, 2011). Kajian penyelidikan deskriptif melibatkan data yang dikumpul daripada keseluruhan populasi dan analisis umum yang digunakan adalah frekuensi, peratusan, min, sisihan piawai dan taburan skor dalam membentangkan laporan. Manakala kajian penyelidikan inferensi pula daripada keseluruhan populasi, hanya satu sampel tertentu sahaja dipilih dan dikumpul untuk dijadikan sebagai data numerika dan digunakan dalam ujian statistik.

Penyelidikan kualitatif pula merujuk kepada kajian yang dijalankan memerlukan pemerhatian yang teliti. Kajian kualitatif tidak memerlukan bilangan responden yang banyak tetapi memperolehi maklumat yang berkualiti dengan memberikan tumpuan terhadap sampel yang kecil dalam satu kumpulan (Hamzah, 2010). Sebagai contohnya, motif seseorang penjenayah untuk melakukan kes kes jenayah seperti merompak, merogol atau membunuh adalah sukar untuk difahami jika menggunakan kaedah kuantitatif (frekuensi, peratusan, sisihan piawai, dan sebagainya). Sebaliknya penelitan serupa sangat sesuai dijalankan dengan menggunakan kaedah kualitatif yang melibatkan data-data dipungut melalui kaedah temu bual atau pemerhatian mendalam (Chua, 2011).

Perbezaan bagi kajian penyelidikan kuantitatif dan penyelidikan kualitatif boleh ditunjukkan melalui kajian Neuman (2006) dengan Reichadt dan Cook (1979), seperti di dalam jadual berikut:

Namun terdapat pandangan yang berlainan oleh Creswell (1994) yang menyatakan perbezaan antara kuantitatif dan kualitatif berlandaskan kepada andaian kes tertentu, seperti yang ditunjukkan di dalam jadual 2.

Perbincangan Tentang Kaedah Penyelidikan Kuantitatif dan Kualitatif

Kajian penyelidikan yang menggunakan kuantitatif dan kualitatif akan melibatkan proses pengumpulan data. Secara umumnya, data ialah pengiraan ke atas ciri-ciri, kejadian, fakta atau ukuran ke atas sesuatu peristiwa yang boleh dikira (Marican, 2005). Dalam penulisan buku yang bertajuk "Essential of knowledge management" oleh Bergeron (2003), data membawa maksud bilangan yang berkait dengan angka-angka atau atribut-atribut yang bersifat kuantiti, yang berasal dari hasil observasi, eksperimen, atau kalkulasi. Oleh itu, satu set data yang terdiri daripada pelbagai data yang telah dikumpul boleh merangkumi ribuan pemerhatian dan penerangan (Bruning & Kintz, 1987). Jadi, data-data ini boleh dibahagikan kepada dua kategori iaitu data primer dan data sekunder.

Data Primer

Menurut Yusof (2003) data primer adalah data yang berasal dari sumber asli yang dikumpul untuk menjawab persoalan kajian. Data-data ini dikumpul oleh penyelidik melalui proses eksperimental atau kajian lapangan seperti soal selidik, pemerhatian, temu bual dan sebagainya. Data perimer merujuk kepada sumber data yang tidak tersedia di dalam fail atau laporan. Dalam bidang penyelidikan sains sosial, data-data ini boleh dikumpulkan daripada individu, kumpulan fokus atau melalui panel pakar. Pengumpulan data primer boleh dilakukan secara pasif dan aktif.

Manakala bagi metod pengumpulan data primer secara aktif, ianya boleh dibahagikan kepada dua kaedah. Pertama, menemu ramah secara langsung. Kedua, menemu ramah secara tidak langsung. Kaedah menemu ramah secara langsung dilakukan secara bersemuka antara responden dengan penyelidik bagi mendapatkan informasi yang lengkap. Penyelidik akan membuat persiapan awal dengan menyediakan soalan sebelum menemu ramah responden untuk mendapatkan maklumat kajian.

Terdapat dua kategori dalam menemu ramah secara lansung, iaitu menemu ramah secara mendalam (depth interview) dan melalui kumpulan fokus (focus group). Menemu ramah secara mendalam selalunya berlaku antara dua orang sahaja seperti melibatkan seorang penyelidik dengan seorang responden. Manakala menemu ramah melalui kumpulan sasaran pula melibatkan sekumpulan orang seperti seorang penyelidik dengan beberapa orang responden. Jadual 4 menghuraikan dengan lebih terperinci metod pengumpulan data primer secara aktif.

Data Sekunder

Menurut Marican (2005), data sekunder boleh dirujukan sebagai data yang telah dikumpulkan oleh pengkaji lain. Sebagai contohnya, data-data yang lepas atau terdahulu dikumpul untuk tujuan kajian. Data-data tersebut masih lagi sesuai dan relevan untuk digunakan bagi menjawab persoalan kajian atau dikembangkan kepada informasi mahupun formulasi yang baru untuk kajian pada masa kini. Maklumat atau bahan terbitan yang dikumpul oleh penyelidik lain boleh digunakan sebagai rujukan untuk mencipta formula atau informasi baru bagi menyelesaikan masalah yang timbul pada masa kini mahupun masa depan. Contoh data sekunder yang boleh didapati adalah dokumen awam seperti demografi penduduk, arkib, dokumen pentadbiran, laporan formal, majalah, surat khabar, dan sebagainya.

Seperti data primer, penggunaan data sekunder juga mempunyai kelebihan dan kelemahan. Penjelasan mengenai kelebihan dan kelemahan penggunaan data sekunder disenaraikan dalam jadual 5.

Kesimpulan

Rangkakerja metodologi dalam kajian penyelidikan adalah sangat penting dan diutamakan sebelum dan semasa menjalankan pengumpulan data untuk menjayakan sesuatu penyelidikan. Proses daripada pernyataan masalah yang berkait dengan sesuatu isu atau masalah yang boleh membawa keburukan dan kesan negatif kepada masyarakat, sehinggalah menganalisis dan pengolahan data memerlukan penetapan dan ketepatan dalam mengumpul data agar tidak mengalami sebarang kesilapan terhadap kebolehpercayaan dalam kajian penyelidikan tersebut. Proses mengumpul maklumat melibatkan data primer mempunyai kebolehpercayaan yang sangat tinggi, dengan andaian tidak berlaku sebarang perubahan data semasa menjalankan proses menganalisis data. Namun sekiranya menggunakan data sekunder dalam menjalankan kajian penyelidikan, data primer turut terlibat dalam membuktikan maklumat data sekunder adalah jitu, tepat, sahih dan boleh dipercayai untuk meneruskan kajian penyelidikan. Sebagai contohnya, kajian penyelidikan dalam bidang sains akan memerlukan analisis keputusan, maklumat dan bukti yang kukuh daripada sebarang eksperimen ataupun melalui data primer membuktikan data sekunder boleh dipercayai yang melibatkan proses-proses tertentu bagi mencapai objektif penyelidik. Sekiranya maklumat daripada data primer tidak dapat membuktikan kebolehpercayaan data sekunder, maka kajian tersebut memerlukan perubahan dalam objektif atau hipotesis bagi mengelakkan kegagalan kajian penyelidikan tersebut.

Dalam bidang sains sosial pula, data sekunder sangat penting dalam membantu menjalankan proses mengumpul data primer walaupun penyelidik masih ragu-ragu terhadap maklumat sekunder, tetapi penyelidik wajib menjalankan kajian rintis dalam membuktikan kebolehpercayaan maklumat sekunder kerana maklumat daripada data sekunder akan digunakan untuk menjana objektif kajian penyelidikan yang lebih mendalam dan terperinci dalam menyelesaikan masalah berkaitan dengan masyarakat. Sekiranya kajian dilakukan terhadap sebarang kes yang tidak melibatkan data sekunder, contohnya isu atau masalah baru, maka maklumat daripada kajian tersebut boleh dinyatakan sebagai data primer dan menjadi maklumat baru dalam menyelesaikan masalah masyarakat. Oleh itu, data primer dan data sekunder adalah saling diperlukan dalam membantu penyelidik mencapai objektif kajian atau hipotesis kajian.


Rujukan

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An Analysis of Religious Perspective in Environment

Abstract

Environment are natural consists of all living and non-living things living together on Earth. Due to human demand and greedy towards the environment, various alternatives applied in human, namely science in law, science and policy, science and technology, sustainability science, ethic in science, etc.; in controlling human activities and maintain the environment from being continuously destructed. However, the ideas for environmental solution are not resolved in overall and the religious perspective is taking part in environmental destruction prevention. So, the religious are very concern on human attitude that should be applied and implement ‘love’ for every action taken to prevent harm towards the natural environment. Therefore, religion in Islamic, Buddhist, Christian, and Hindus perspective are the most successful to become a major role in sustaining the environment for coming future.

Keywords: Law and policy; sustainability and ethic; religions; love; environment

Citation of Article:
Hua, A. K. (2016). An Analysis of Religious Perspective in Environment. International Journal of Research, 3(5), 64-68.


Introduction

Environment can be described as natural environment. Natural environment consists of all livings and non-living things that live together on Earth. It is an environment that encompasses the interaction of all living species (Johnson et al., 1997). For example, human and animals interact with water, air, plants, mountains, etc.; to continue the life on the Earth. The continuous interaction creates a cyclical system, which help to maintain and sustain the Earth from destruction or extra natural resources in certain level. Moreover, the environment can also be referred as a system (a physical system interact with other system by exchanging mass, energy, or other properties), biophysical (the interaction between physical and biological in chemical reaction can affect an organism), and a series of natural sounds (which refer as a natural sounds create by seashore with crashing waves or a thunderstorm with falling rain, and being record onto CDs) (Kemp, 1998).

Natural environment consists of various elements which benefit to human being and other livings being on Earth. Human population increase, the demand towards the natural environment will also increase. From there, human start to take advantage of the natural environment to fulfill the attitude of greedy. The situation will cause the destruction towards the environment. For examples, extreme logging activities create landslide, factorizations create poisonous smoke and chemical will affect the air and water quality, cutting trees to build an airport which will create sound pollution, and human waste products will reduce the space on Earth, decreasing soil quality and create a situation of odor pollution. So, human should control their attitude and activities which will cause the destruction towards the environment.

In the coming century, natural environment issues start to be concerned and debate among the global community. Various methods had been discussing and applied into human itself. Science in law, science and policy, science and technology, sustainability science, ethic in science, etc.; had been introduced to control human activities and maintain the natural environment from being continue destruct (Hua, 2016a). However, the solution to the natural environment still can‟t be solved in overall. So, the suggestion to maintain the natural environment is by religious perspective on the environment. Various religious have various believe towards the environment. This report will discuss more on main religious, which is Islamic perspective, Buddhist perspective, Christian perspective, and Hindus perspective (Hua, 2016b).


Discussions

In Islam, the main references of Islam religion are Qur‟an and Hadith. There are lots of emphasis is put in the Qur‟an and Hadith on nature and natural phenomena as divine signs indicating the knowledge, the wisdom and the power of God. In Islamic perspectives, men are God‟s vicegerents on earth, to steward all the created things both in the living and the non-living things. God had created the skies with the sun, the moon, the stars, and the surface of earth with trees, gardens, mountain, rivers, oceans and the several of the animals. God had given us a brain (intellect) to think rationally before doing something and taking care of our earth and environment. Nature and environment were created by God and its belonging to God not ours. Everything in the nature is a sign of God‟s existence. Nabi Muhammmad (pbuh) said: “The earth is green and beautiful, and Allah has appointed you his stewards over it”.

In the Asisi Declaration on Nature (1986) Muslim leader stated that the central concepts of Islam are:

i) Tawhid (The Unity of God)
ii) Khalifah (inheritor)
iii) Akhirah (life after death)

Allah is Unity and His unity is also reflected in the unity of mankind, and the unity of man and nature. His trustee is responsible for maintaining the unity of His creation, the integrity of the earth, its flora and fauna. This entire central concept of Islam is concern in maintaining through balance and harmony, especially towards environmental ethics of Islam. For these reasons Muslims see themselves as having full responsibility towards the world and the environment because all of the creation is made by Allah (Hua, 2016c; 2016d).

Christian perspective is also discussed more on the environment. Rev Dr. Mark Reid, a Minister of Swaffham Baptist Church stated that there are three areas on Christian perspective on the environment based on from the Bible:

1) God made human beings as a stewards of creation
2) Environmental problems largely stem from human sinfulness
3) The redemption of man involves the redemption of creation

In the context of Christian theology, environment is the world that God has created and human beings are part of that creation. In the Christian perspective on the environment, human beings are seen as the most intelligent life that had been created on the Earth, they are fully responsible for all the damages done on the earth. In the bible, Genesis (2:7) stated that “the Lord God forms a man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being”. Another prove that shown in the bible is “ God created Adam (first man) from the adamah (earth).This show us that human being made from the dust of the ground and suggest that we are intricately connected and linked to the earth.

Christians believe that the whole universe, the earth, the world, the cosmos, animals, plants and others are God‟s handiwork and God‟s work of art. This means that the environment does not belong to us. Human are God‟s representatives on the earth. God borrowed the environment for all living being on Earth to use it properly and take care of it from destroying and abuse it. Genesis (1 & 2) stated that “And since God created it all, it all belongs to God”. Human role in this world is to be the stewards, managers of something very precious and valuable that belongs to God. Genesis (2:15) suggests that the stewardship role is to till and to keep our garden Earth. Meaning that we need to take care and sustain our earth from any damages.

However, human never stop their activities in destructing the natural environment, which lead to the natural crisis or disaster. “But ask the animals, and they will teach you; or birds of the air and they will tell you; or speak to the earth and it will teach you; or let the fish of the sea inform you. Which of all these does not know that the land of the lord has done this. In His hand is the life of every creature and the breath of all mankind. (Job. 12:7-10)” (Horvat, 2011). So, God is fair to all of humankind. When human destruct the environment, eventually they will face the natural disaster.

Buddhism and Hinduism perspective is different with the Islamic and Christian perspective on the environment. In early Buddhism was basically not interested or focused on the nature in this regard; rather, it accepted that the everlasting truth of nature was its impermanence and natural cycle of destruction and formation (Yamamoto and Kuwahara, 2006). However, Buddhism is more concern in the living being, for example animals. In Buddhist teaches, they put emphasis on „ahimsa‟ which means avoiding injury to any sentient creature. This is the first of the five principles of Buddhist life. In these practices, Buddhist believes that, the act of killing and hurting an animal which is harmful. In the ancient time, Buddhist king Asoka the Great established hospital both for human and animals and he emphasis being kind to animals and forbade killing them even for food. He also built forests by planting trees for providing shelter for the animals. Buddhist also believes in the concept of „Karma‟. Simple meaning of Karma is every serve as the cause of a future situation. So, our actions have their own consequences. If we destroy the nature, nature will destroy us back. In their belief, all disasters that occur on our planet such as tsunami, Sandy hurricane, climate change and so on are consequences from our action.

Buddhist also teaches to respect animals. That‟s why the majority of Buddhists historically and in the east is practiced in vegetarians. They believe that killing animals and eating meat is a source of bad karma for them. They also implied respect for plants because sometimes plants are described as „one-facultied‟, having some of sensitivity of animals. They also thought to have a simple life. The monastic life in Buddhism gives the model of simple living without too much consumption of natural resources. If everyone lived simple as well as Buddhist monk, there would be no problems with depletion of resources and very little pollution produced because the sources of pollution such as from manufacturing and transportation would be much more limited.

In Hinduism perspective, the followers believe in the Karma, which they need to respect the living being and do no harm to them, as the same with the Buddhism practices. Karma in Hinduism explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions. They also believe in the concept of ahimsa, which is non-violence and respect for life. This concept prevents a Hindu from causing harm to any creature. Therefore, as we all known, most of the Hindus are vegetarian. They also put high reverence in the Ganges river, the cow, the cobra, the monkey, etc. That‟s why Hindu did not eat cows because the cow is a sacred animal for them and the called the cow as “mother”.

The respect is not only towards the living being, but also non-living being (Tripod Official Portal, 2015). They also have the believed that they need to respect the environment by having a simple and harmonious life. Isha Upanishad stated that “Everything in the universe belongs to the Supreme God. Therefore take only what you need, that is set aside for you. Do not take anything else, for you know to whom it belongs.” Furthermore, Mahatma Gandhi, the preeminent leader of Indian nationalism, state as their role model for simple living. His entire life can be seen as an ecological treaties, every minute act, emotion or though functioned much like an ecosystem. He‟s gone through the simple life such as small meals of nuts and fruits, ablutions and everyday bodily practices, periodic observance of silence, morning walks, his cultivation of the small as much as of the big, spinning wheel, abhorrence of waste, resorting basic Hindu an Jain value of truth, nonviolence, celibacy and fasting. He is also concerned that having vegetarians and fruits, better than having meat as their meal, can help to reduce the attitude of greed on the natural environment.


Conclusion

As a conclusion, human have love value inside their heart. The love value will affect the action that they do. If they take the better action by love, the environment will be safe to sustain for the next generation; but if the action is bad, this will cause destruction to the environment. So, human should awake their self-attitude in the concern with their religious to help in protecting the environment. There are various method involve with the science and technology in maintaining the environment, but the human attitude also needs to control through religious so that the plan to sustain the environment will be successful. Finally, human need religion to awake their attitude towards the environment, so that the environment can be protected, save, and usable for the coming generation.


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