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The Adapting Agriculture to Climate Change Project set out to improve the diversity, quantity, and accessibility of germplasm collections of crop wild relatives (CWR). Between 2013 and 2018, partners in 25 countries, heirs to the globetrotting legacy of Nikolai Vavilov, undertook seed collecting expeditions targeting CWR of 28 crops of global significance for agriculture. Here, we describe the implementation of the 25 national collecting programs and present the key results. A total of 4587 unique seed samples from at least 355 CWR taxa were collected, conserved ex situ, safety duplicated in national and international genebanks, and made available through the Multilateral System (MLS) of the International Treaty on Plant Genetic Resources for Food and Agriculture (Plant Treaty). Collections of CWR were made for all 28 targeted crops. Potato and eggplant were the most collected genepools, although the greatest number of primary genepool collections were made for rice. Overall, alfalfa, Bambara groundnut, grass pea and wheat were the genepools for which targets were best achieved. Several of the newly collected samples have already been used in pre-breeding programs to adapt crops to future challenges.

The Adapting Agriculture to Climate Change Project set out to improve the diversity, quantity, and accessibility of germplasm collections of crop wild relatives (CWR). Between 2013 and 2018, partners in 25 countries, heirs to the globetrotting legacy of Nikolai Vavilov, undertook seed collecting expeditions targeting CWR of 28 crops of global significance for agriculture. Here, we describe the implementation of the 25 national collecting programs and present the key results. A total of 4587 unique seed samples from at least 355 CWR taxa were collected, conserved ex situ, safety duplicated in national and international genebanks, and made available through the Multilateral System (MLS) of the International Treaty on Plant Genetic Resources for Food and Agriculture (Plant Treaty). Collections of CWR were made for all 28 targeted crops. Potato and eggplant were the most collected genepools, although the greatest number of primary genepool collections were made for rice. Overall, alfalfa, Bambara groundnut, grass pea and wheat were the genepools for which targets were best achieved. Several of the newly collected samples have already been used in pre-breeding programs to adapt crops to future challenges.

Tissue culture provides an avenue for the production of high quality clonal plants in large numbers within a short time. Here, we describe the development of protocols for reproducible in vitro micropropagation of Lepisanthes fruticosa via direct organogenesis. Shoots were initiated from two types of explants, nodes and young shoots, to establish in vitro cultures on Murashige and Skoog’s (MS) medium or Woody Plant Medium (WPM) supplemented with different concentrations of benzylaminopurine (BAP). Semi-solid WPM media containing 1 mg/L BAP was most effective in shoot initiation in both node and young shoot explants, giving 40% and 20% shoot induction, respectively. The highest rate of shoot proliferation from young shoot explants was obtained using BAP at 3.0 mg/L in combination with NAA at 1.0 mg/L in WPM culture medium. This combination of growth regulators in the medium was also suited to root initiation.

The Adapting Agriculture to Climate Change Project set out to improve the diversity, quantity, and accessibility of germplasm collections of crop wild relatives (CWR). Between 2013 and 2018, partners in 25 countries, heirs to the globetrotting legacy of Nikolai Vavilov, undertook seed collecting expeditions targeting CWR of 28 crops of global significance for agriculture. Here, we describe the implementation of the 25 national collecting programs and present the key results. A total of 4587 unique seed samples from at least 355 CWR taxa were collected, conserved ex situ, safety duplicated in national and international genebanks, and made available through the Multilateral System (MLS) of the International Treaty on Plant Genetic Resources for Food and Agriculture (Plant Treaty). Collections of CWR were made for all 28 targeted crops. Potato and eggplant were the most collected genepools, although the greatest number of primary genepool collections were made for rice. Overall, alfalfa, Bambara groundnut, grass pea and wheat were the genepools for which targets were best achieved. Several of the newly collected samples have already been used in pre-breeding programs to adapt crops to future challenges

has been widely known for consumption as food due to its medicinal properties. The present study evaluated the safety of tuber aqueous extract through single-dose toxicity and genotoxicity assessments. An acute oral toxicity study was conducted with single oral doses of 5, 50, 300, and 2000 mg/kg body weight aqueous extract in respective groups. The bacterial reverse mutation test was performed on strains TA100, TA1535, TA98, TA1537, and strain WP2uvrA using the pre-incubation method, both in the presence and absence of an exogenous metabolic activation system (S9). An micronucleus assay was carried out on V79B cells, a fibroblast-like cells. The cells were treated with aqueous extract at concentrations of 1.25, 2.5, and 5 mg/ml, along with positive or negative controls (distilled water). The cells were stained with acridine orange, observed under a fluorescence microscope, and scored for micronuclei. Our findings showed the administration of aqueous extract did not cause any adverse effects up to 2000 mg/kg body weight. Additionally, aqueous extract did not induce mutagenicity in tested and tester strains and did not increase revertant colonies at concentrations up to 5000 μg/plate. No significant changes were observed in the number of micronucleated cells compared to the untreated group. aqueous extract is not toxic in both acute toxicity and genotoxicity studies. However, further investigations are needed for preclinical studies on repeated administration and genotoxicity assays.

The study is aimed at exploring a few inter-religious dialogue activities among undergraduate students in the Department of Aqidah and Islamic Thought, the Academy of Islamic Studies, University of Malaya (JAPI, UM); the Academy of Contemporary Islamic Studies, (UiTM);the Department of Usuluddin and Philosophy, National University of Malaysia (JUF, UKM) and the Center for the Promotion of Knowledge and Language, University Malaysia of Sabah (UMS).There are many courses related to religious studies that are taught at these four universities. The lived-experiences of the participants were explored through inter-religious dialogue activities. A purposive sample of various students from the four universities mentioned above participated in this dialogue activity. The data were analyzed using an interpretive phenomenological approach, inductively in order to characterize the received data into respective themes. Hence, the results demonstrated that the lived-experience of the dialogue activities in inter-religious dialogue was characterized by the following: (1) the role of the environment, (2) the value of individual relationships through sharing and storytelling and (3) the experience and relationships among other ethnicities as well as family child-rearing practices. Thus, this study provides information concerning the various dialogue activities of inter-religious dialogue models and designs in universities in Malaysia and proposes that different models and designs of interreligious dialogue rely on different types and goals. This study also recommends the signifcance of creating environments to foster inter-religious dialogue, expanding the formats of interfaith dialogue and increasing religious study through education and training.

Saudara Baru, Saudara Muslim dan Mualaf merupakan istilah yang sering dirujuk sebagai individu yang mulai berjinak-jinak dengan agama Islam. Realitinya, individu yang digelar sedemikian dalam konteks Malaysia merupakan antara individu yang telah lama memeluk Islam. Perkara seumpama ini mampu mempengaruhi interaksi dan integrasi dalam kalangan komuniti Saudara Baru, komuniti Muslim asal dan ahli keluarga asal bukan Muslim. Selanjutnya, ia menimbulkan isu etnik akibat ketidakfahaman berhubung isu-isu yang berlegar dalam kehidupan Saudara Baru. Sehubungan itu, istilah Muhajir dilihat lebih sesuai dengan maksud Saudara Baru dalam konteks Malaysia yang lebih menonjol sebagai penjana interaksi dan toleransi beragama dalam kalangan warga Malaysia yang beraneka etnik. Justeru, kajian ini bertujuan melihat pengalaman toleransi beragama dalam kehidupan komuniti Muhajir-Muslim-non-Muslim. Data diperolehi menggunakan kaedah kualitatif dengan tumpuan kepada kaedah temu bual ke atas dua puluh orang Muhajir di Kuala Terengganu, Terengganu, Malaysia. Hasil dapatan memperlihatkan bahawa situasi yang ditonjolkan dalam hubungan Muslim-bukan Muslim-komuniti Muhajir di negeri Terengganu telah menyerlahkan budaya toleransi dalam kepelbagaian hidup bersama. Hubungan ini diperlihatkan melalui jalinan perkenalan, pertemuan dan tinggal bersama yang membentuk hubungan persahabatan, persaudaraan dan persemendaan merentas batasan agama. Ini menunjukkan Muhajir memainkan peranan dalam melestarikan pemupukan toleransi khususnya dalam hubungan Muslim dan bukan Muslim di Malaysia.

Purpose The main value in a culture of tolerance iswasatiyyah . The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications ofwasatiyyah in new Muslims' life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application ofWasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values ofwasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society. Design/methodology/approach The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle. Findings The concept ofwasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept ofwasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. Thewasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim. Originality/value Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice - Muslims and non-Muslims alike. The description ofwasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application ofwasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept ofwasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the termwasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

Research has focused on newspaper content and news pattern using the development media framework but few studies have investigated the impact of ethnicity on newspaper content. This study examined the media portrayal of Sarawak Malays in the year 2000 and the role of newspaper owners in the selection and publication of news. An English newspaper, The Sarawak Tribune, owned by a Melanau with political links to the Sarawak government was chosen. Using content analysis, data collected were classified into 18 news categories. This study incorporates the analysis of news patterns and interviews with the editors. Findings indicate that the Sarawak Malays are mostly reported in news concerning community activities, followed by court and crime news; physical development and human development; education; and sports. The news patterns also suggest a patriarchal relationship between leaders and community which is the basis for social activities among the Sarawak Malay community. In conclusion, news concerning the Sarawak Malays was given fair coverage by the newspapers despite being owned by the Melanaus. Thus, it is recommended that future studies continue to investigate similar issues in different newspapers by adopting a more comprehensive conceptualisation of development which is presented in the news reporting. Consistent with the media development theory, the proposed framework enables researchers to reflect the state development aspirations in a holistic manner.