Oral tradition thrived among the Malays, but continues to survive among the indigenous people of Malaysia, including the Orang Asli and numerous ethnic groups in Sarawak and Sabah.
This oral literature is recited during ceremonies conducted by priestesses, who serve as ritual specialists, faith healers and spirit mediums.
Mixed with the early 20th century fervor of nationalism by intellectuals that were educated in Turkey or in Al-Azhar University in Egypt produced a new generation of writers.
Works during this time ranged from theological literature that discussed religion as the crucial solution towards social problems as well as colonialism such as Melati Kota Bharu by Abdul Kadir Adabi (1901–1944); romances were made such as Nasib Hasnah by Abdullah Sidek (1913–1973) which discusses the principles of romance and long-lasting relationship between husband and wife; stories with moral anecdotes are commonly seen in short stories throughout 1920s and the 1930s; while popular tales of Islamic prophets and even tales surrounding animals were written in a number of styles ranging from religious to the Hikayat form.
Through colonialism, increasing numbers of intellectuals mainly educated in MPSI (Maktab Perguruan Sultan Idris) or MCKK (Malay College Kuala Kangsar) had such a profound impact throughout the development of the two forms of literature.
Much of the works were didactic in every sense, implementing elements of religion and theology, and a critique of the social problems that surfaced which deemed to halt such progress of economic prosperity and independence.
[citation needed] A new generation of post-independence writers started exploring themes of the complexities of human relationships amid changing times, such as A. Samad Said (b.
[3] Known for his poetry and plays, Usman Awang (1929–2001) was a central figure in Malaysian literature, his works often addressed themes of social justice, human dignity, and rural life, reflecting his commitment to the struggles and aspirations of the common people.