Income Progams for Elderly in Malaysia

The purpose of this research is to provide context to an analysis of secondary data of Martin Tracy's (1991) survey of Income Programs for the elderly in Malaysia. To this end, the paper will cover two areas of research: (1) usage of medical programs by third world countries in general and the elderly in particular; and (2) fatalism. Since Tracy's data was of 100 elderly Muslim Malaysians (known to often hold fatalistic attitudes), an attempt is mad to determine whether the exiting literature evidences an association between fatalistic attitudes and usage of medial services.

An analysis of available statistics and medical services among Malaysian elderly was conducted by Sushama (1985). While the author notes that 3 percent of the Malaysian population is over 65, no real data is provided on medical service usage. However, it is noted that the elderly poor are eligible for an allowance of M$50.00 per month and that the Department of Social Welfare has established 8 homes for the elderly with places for 2,465 people. Religious organizations provide homes for 3,000 more. However, it is stated that he elderly sick are often abandoned in hospitals because, if non-ambulatory, they are not eligible for care in these homes.

Although Malaysia is not specifically discussed in an article on health care usage in third world countries authored by Evans, Lashman, Hall and Warford (1981), the point is mae that analysis of statistical data collected

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ay affect health care usage in third world countries in general and among Muslim Malaysian elderly in particular is the belief in fatalism (the belief that one's situation and circumstances are dictated by fate or some other outside agent rather than by internal attributes, characteristics, choices, etc.) In the next section of the review, the literature on fatalism as it relates to the topic under investigation is examined. Fatalism Values and beliefs of a country can be very much related to the population's degree of willingness to use health care services. This point is made by Boyles and Nordhaugen (1989) who discuss health care service delivery to Muslim populations. (This discussion is of relevance to this research since the Malaysian data to be analyzed was collected from elderly Muslims). The authors note that in their work with Muslims, in order to maintain high usage rates of health care service delivery, it is necessary to make provision for religious and religion-related beliefs; e.g. to segregate the sexes, to be sensitive to female modesty, and to make accommodations for times of prayer. Indeed, in their conclusions, Boyles and Nordhaugen (1989) note that their work is challenging and effective but that: Su

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