www.rsisinternational.org

Page 7256

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

Is Work-Life Balance Legally Enforceable? Insights from Minimalist

Values

Nur Aqila Zainuddin,

Nurul Afiqah,

Putra Khairul Amirin Azman Shah,

Siti Maisarah Jaafar,

Gurprit Singh Sarjit Singh,

Ashran Idris,

Mohd Haris Abdul Rani*

Faculty of Law, University Technology MARA, Malaysia

Faculty of Business, Accountancy & Law, SEGi University & Colleges

*CorrespondingAuthor

DOI: https://dx.doi.org/10.47772/IJRISS.2025.910000591

Received: 26 October 2025; Accepted: 04 November 2025; Published: 19 November 2025

ABSTRACT

The current capitalistic society pushes materialistic nature that goes against minimalist lifestyle while

indirectly encouraging overworking culture. This paper, thus, intends to discuss the essence of work-life

balance within the context of minimalist views, which are feasible to be legally enforceable within Malaysia's

legislature. It will highlight societal values on moderation that are not foreign to Malaysia yet have been

drowned by the capitalist and maximalist drive, which prevents work-life balance; both by choice and by force

against the employees. The literature review will then proceed to ground the current standing of literature and

legal works pertaining to work-life balance within the context of minimalism while engaging with a

comparative highlight towards the Nordic States including Denmark, Finland, and Sweden which successfully

legalise work-life balance. Emphasis is also given on the current International Labour Organisation

entanglement with Malaysian law to the concept of work-life balance. In this research, the paper will focus

itself to the scope of doctrinal and juridical-normative by focusing on the effective method of comparison

between the Nordic model, which can be adopted into Malaysian employment law. The findings demonstrate

the acceptability of work-life balance culture among the newer generations in Malaysia, lack of welfare

adaptation within Malaysian employment law, successful legal framework stemming from cultural

appreciation to the minimalist work-life balance and struggling economic livelihood which abolish the capacity

of work-life balance in many households. Thus, this paper recommends social media engagement to pressure

the government, bill drafting in the Parliament, educational reform, and reinterpretation of the term ‘life’

within Article 5 of the Federal Constitution through judicial review are the appropriate suggestions of

increasing the likelihood towards a legal enforceability on work-life balance. Hence, this research concludes

that work-life balance is feasible to be implemented in the Malaysia legislature provided that it is emphasised

by the masses of the public within an actual and adequate social necessity rather than an activist outcry.

Keywords: Work-life balance, minimalist, employment law, labour rights.

INTRODUCTION

“But seek, through that which God has given you, a home of the Hereafter, and (yet), do not forget your share

in the world”. The essence of balance was perpetuated in a minimalistic yet sufficiently compressed for the

reader within the Quranic verse of Chapter 28, verse 77. This positive message of balance rang clearly even in

other scriptures. In Ecclesiastes 3:1 from the Old Testament, King Solomon stated that “To everything there is

a season, and a time for every purpose under heaven”. Jesus, on the other hand, in Mark 6: 31, said “...Come

away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no

leisure even to eat”. This Abrahamic repetitive idea of balance may centre itself on the notion of both

spirituality and real life, yet a patent aspiration to the work-life balance can be constructed with it as the

foundation.

www.rsisinternational.org

Page 7257

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

Such religious views may pose as mere idealistic, old wisdom; but their message on moderation is parallel with

the minimalist view. Yet, the adaptation of a minimalist work-life balance, be it globally or in religious States

is redundant in nature (Remote, 2024). This substantiates the issue of legal enforceability rising from the

dilemma between efficient economic productivity and personal welfare (Marecki, 2024). Without grounds of

rights and the optional capacity for its fulfilment, a maximalist effort is expected to generate profit with a

return of minimum living fulfilment to the workers (Alessandrini, 2016). Ironically, the concept of work-life

balance first flourished within Western values (Ramya, 2014). It cherishes mental stability through familial

bonds and spiritual connection, catered as rightful individuals’ enjoyment rather than waged responsibility.

Resultantly, this conceptual necessity is carried forward in foreign nations and interpretively adapted to their

own ethics and values (Asutay, Buana & Avdukic, 2014).

In “How Minimalism Can Help” (2018), minimalism was self-defined by Joshua Fields Millburn and Ryan

Nicodemus as a reflection of enlightenment and practicality of what truly matters in life. The view itself is not

a cult-like extremism that drives a stake at the heart of consumerism but challenges the necessity of material

gains that are unfulfilling as compared to the simplistic lifestyle. Undoubtedly, it creates a chain of questions

against the practice of putting one’s heart into employment that either hunts for endless wealth or neglects

one’s liberty or both in entirety. Hence, the main issue is clear: perhaps the minimalist way of life should be

the foundation of living for a healthy work-life balance to sprout. After all, this paper intends to perceive this

issue through a comparative outlook on European countries' work-life practices, such as in Denmark, Sweden,

and Finland.

According to the Organisation for Economic Cooperation and Development, Denmark was named as the

country with the most optimum work-life balance in the world (OECD, 2024). This was due to the Danish

community's different perception and mentality on the length of working hours. Globally, workers are numb to

employers' expectations to work more hours, and Western society deems it honourable (Gomez-Baggethun,

2022). Danish culture, meanwhile, considers it a shameful act of time management failure to schedule one’s

work appropriately (Denmark.dk, 2025). The ingrained stereotype peculiarly creates a healthy environment

that nurtures the development of self-respect and family bonds through personal, undisturbed hours (Johnsen,

2024). Furthermore, statistical data by the OECD finds that only 2% of Danes have to work regularly in a

long-hours timeframe. Coupled with the flexible working hours, Danish citizens have made an undeniable

custom of self-respecting employees, creating an example to many nations of a holistic lifestyle (OECD:

Denmark, 2024). It thus showcases the necessity of self-respect and self-appreciation’s normalisation in

employment for it to be incorporated within the legal schemes.

Such religious views may pose as mere idealistic, old wisdom; but their message on moderation is parallel with

the minimalist view. Yet, the adaptation of a minimalist work-life balance, be it globally or in religious States

is redundant in nature (Remote, 2024). This substantiates the issue of legal enforceability rising from the

dilemma between efficient economic productivity and personal welfare (Marecki, 2024). Without grounds of

rights and the optional capacity for its fulfilment, a maximalist effort is expected to generate profit with a

return of minimum living fulfilment to the workers (Alessandrini, 2016). Ironically, the concept of work-life

balance first flourished within Western values (Ramya, 2014). It cherishes mental stability through familial

bonds and spiritual connection, catered as rightful individuals’ enjoyment other than waged responsibility.

Resultantly, this conceptual necessity is carried forward in foreign nations and interpretively adapted to their

own ethics and values (Asutay, Buana & Avdukic, 2014).

In Finland, this balance is not only culturally appreciated but also protected by strong legislative systems. The

Finnish model combines statutory benefits, flexible work arrangements, and a social welfare system that

prioritises employee well-being (Savage, 2019). These legal measures mirror broader social ideals, such as a

minimalist ethos that emphasises simplicity, personal autonomy, and the importance of life outside of work

(Llyod, 2020). Finnish labour rules give employees considerable parental leave, flexible work schedules, and

the ability to change working hours to fit personal or family demands (Eurofound, 2022). These policies are

based on a greater national commitment to social equality and human dignity, which encourages people to

have meaningful lives beyond economic production. Furthermore, Finland routinely ranks well in worldwide

work-life balance and happiness surveys, indicating a clear link between legal protections, minimalist cultural

norms, and overall well-being (OECD: Finland, 2025).

www.rsisinternational.org

Page 7258

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

The principle of the balance between work and life is also embraced in Sweden, with gender equality as its

forefront nucleus (OECD: Sweden, 2025). This suits the Swedish term: Lagom, meaning “not too much, not

too little,” “just enough” or “good enough,” depending on the context and international media have picked up

the word, suggesting it might be the key to living a balanced life (Bergo, 2021). The majority of Swedish

companies allow their staff to leave earlier on Fridays, and most offices will be closed a day before a public

holiday in the spirit of preparatory celebrations. The major driving force is based on the State’s continuous

stride to equalise the gender gap in the workforce for the country’s economic growth (Björk-Fant, Nordmyr &

Forsman, 2024). These steps, for example, are exemplified in 1974, when replacement from gender-specific

maternity leave to parental leave. This creates the possibility for both parents to stay at home with their

children and, subsequently, for both parents to pursue a career.

However, this spirit of adaptation may not necessarily reach other states or be given a proper emphasis, which

may include Malaysia. For example, the distinction made between ‘contract of service’ and ‘contract for

service’ was established within the Employment Act 1955 and the Industrial Relations Act 1967. It becomes a

double-edged sword that allows proper recognition to employees and independent contractors but gives rise to

differing institutionalised rights that complicate legal, standardised work-life balance policies. Consequently,

discriminative interpretation becomes rampant, with advocacy for rights on minimalist views in working life

being left unheard (Linando, 2022). Thus, summarising Malaysia’s work-life balance as both poor and grim is

not an exaggeration (Morhan, 2024). Further obsession with the workaholic attitude fuelled by low income

further feeds the ignorance of the work-life balance sector by both private and public industries (Aono, 2024).

Despite robust recommendations and solutions being provided by the International Labour Organisation, the

leeway of necessary ratifications for them to be legally binding prevents an overall formation of employment

rights and work-life balance in legal constructs (ILO, 2024).

Undoubtedly, this mentality strives for improvement and development but fails to validate minimalist

moderation in livelihood. As a result, even the basic rights of sick leave, maternity leave, and rest hours are

stretched thin to accommodate corporate demands or the burning drive of maximalist livelihood. In turn, a

problematic conundrum appears on the possible adaptation and acceptance of the aforementioned foreign

policies and culture into Malaysia despite the challenges en route.

LITERATURE REVIEW

Reborn from the new administration, the Malaysian government's introduction to the concept of MADANI,

which includes sustainability, well-being, respect, and courtesy under the reign of the Prime Minister Dato’

Seri Anwar Ibrahim that allows an implied open-ended encapsulation of the idea of work-life balance

(Abdullah, 2023).

Without doubt, the notion proposed by the Prime Minister itself was grand but idealistic in nature to be

realised in such a short term. This is due to the absence of cultural integration of those abstract natures into

Malaysians in an effective form other than informal familial teachings of morality at homes and formal civics

education by teachers in schools (Chang, 2013). This limitation remains fruitful in ensuring the instillment of

good qualities and worldviews in Malaysian youths that may carry into adulthood. However, its universality

leaves little room for specific mentality to be taught, including employment expectation and rightful reaction to

it in the general household. Ironically, an analysis of these teachings is published in a journal article whereby it

was discovered that the very repetitive nurturing values in each generation are of a ‘hard-working’ attitude that

later feeds on a toxic working environment and pushes aside work-life balance’s view (Yasin et al., 2021).

Granted, this article has no intention to demonise the value of ‘hard-working’ but to highlight the failure of

asserting boundaries between excessive hard work that denies self-respect and genuine hard work that is

humanely responsible among Malaysian workers. Without the aspiration to stop oneself from a maximalist

drive in the workforce, the cycle of non-existent work-life balance will continue as has been showcased in the

above literature.

Emphasis on this matter would remain difficult, as the government is unable to portray the discrepancies in this

matter in their engagement with the public when showcasing the working conditions. To illustrate, the

Malaysian Investment Development Authority websites (2025) described the working conditions as

www.rsisinternational.org

Page 7259

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

harmonious with high productivity while implying acceptable working hours by stressing its set time limit

within normal working hours. While not necessarily dishonest, MIDA provided the facts in the form of content

grace despite it may be seen as atrocious working conditions in others view. It paints the Malaysian working

environment in an unfairly positive manner without providing proof while disregarding the notion of work-life

balance and silently implying a normalisation to these settings, be it intentionally or not. Perhaps, the

glorification of Malaysia’s employment is a hastened blowing of its own trumpet when the Government of

India, in its description of the working conditions of Malaysia, was absent of positive accounts. Rather, it

represented a neutral tone of insisting on clarifications from the locals themselves in determining the truth

(High Commission of India, 2025). After all, a study of 60 countries' work-life balance had placed Malaysia at

the second worst position (Sinar Daily, 2024). It reflects poorly not only on the flaws of cultural normalisation

to overworking employees but also on the desperate legal enforceability of the work-life balance that is now

deemed insignificant. These repetitive scenarios can be seen in highly concentrated job industries, especially

among the newer employees from the youths who are forced into the toxic maximality within employment

routines by their superiors (MalayMail, 2024).

Interestingly, despite the overloading statistic of overworking among Malaysian workers, the youths are on the

rise, expecting work-life balance to be the bare minimum provided by the employers and honoured thoroughly

without the risk of being wrongfully dismissed (Sipalan, 2025). Such resistance is arguably at an early stage

but remains unprecedented and has been opposed as described in the same news, whereby Fiona Low,

president of the Malaysian National Association of Employment Agencies, had called out this new

phenomenon as a result of a ‘high sense of entitlement’ from younger generations. It explains the negative

view purported by the industry that seeks a steady, high stream of profit by villainising a reformation to the

system with both their position and media influence. With the defeatist connotation of ‘work-life balance’ as

‘entitlement,’ ‘spoiled,’ and ‘lazy,’ it becomes much simpler to deter Malaysians away from the current, horrid

condition. Thus, we are expected to remain grateful for meagre salaries and strenuous work while disregarding

our own well-being. The silencing and accusing trends that have been on repeat in this fight towards work-life

balance will never be won by the youths unless there is an intervention of legal proximity, which can only be

fulfilled by the government due to the inability of society to fight these giant corporations, as had been shown

earlier. Until the Malaysian government is able to stop from being defensive by highlighting their minute

achievements towards employees’ rights when the issue of its discrepancies, including on work-life balance, is

brought up and admitting their own flaws on the issue, this matter would remain as a working draft that can be

done at their own convenience (Basir, 2025).

Even when the International Labour Organisation (ILO) attempts to improve the employees’ rights globally to

a proper working condition that does not exclude work-life balance, it remains undeniable that it cannot

supersede the sovereignty of the States, including Malaysia. The 19 Conventions and 1 Protocol that had been

ratified by Malaysia out of 191 Conventions that had been formed by the ILO is not only unimpressive but also

a clear proof of the non-binding ties of these resolutions, which bear little legal effect against independent

countries. Furthermore, it must be noted that the ratified resolutions aforementioned were only in complete

legal effect in the amount of 15, whereas the other 3 were abrogated and another one denounced. The absence

of ratification to the Home Work Convention, 1996 (No. 177) and Weekly Rest (Industry) Convention, 1992

(No. 14) by the Malaysian government is sufficient proof that the current Malaysian administration has yet to

find work-life balance significant enough to be legally regulated. The extent of hopelessness in the realisation

of work-life balance as a result has reached the point whereby it is seen as a utopian dream that further

discourages both the government and the people from pursuing it at a more aggressive level (Cheng, 2022).

Chang Cheng, in his view within the analysis made on behalf of the Institute of Strategic and International

Studies senior analyst, had further elaborated that the ‘pro-employers’ and ‘pro-business’ attitude is a legacy of

the British occupation to the nation’s administration that has yet to be abolished due to its deep roots (Kumar,

2022). In other words, unless there is a maintenance of the same drive for work-life balance that has been

shown by the current young employees for the next few decades until the current workers are all replaced by

them, the overworking trend will not disappear.

A development of trend is revitalised or begun by an adverse effect significant enough to the public’s life,

causing a stride of change to preferences or livelihood; with the concept of minimalism being inclusive to this

order. A realisation of economic immaturity within one’s own capacity, the burden of overbearing

www.rsisinternational.org

Page 7260

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

responsibilities that attached itself to a maximalist lifestyle, or just the lack of fulfilment behind the general

idea of a wealthy lifestyle are some of the causes that give traction to the minimalism ideology (Weinswig,

2016). Regardless of the reasoning behind it, they all bear an implied trait of similarity: tiredness, boredom, or

draining. This cycle happens to be repetitive with an ending that is predictably regretful, as these very people,

such as the CEO of Hijabistahub, Dato’ Aliff Syukri who wished to downsize their livelihood after realising

the commitment that comes with the sustenance of the luxury and opulence way of life that reaches millions of

bills (Farizan, 2025). In contrast, minimalism, in all its grand promises and offers, provides no empirical

evidence for its beneficial claims, yet remains relevant through the logical deduction of possible repercussions

to its adoption, where a more sustainable life that is indiscriminate to all races and statuses is achievable as it

caters to individuals’ means and efforts (Kang et al., 2021). In the modern context where overconsumption is

the norm, minimalism appears as a messianic message, not just as a mere growing bud to the beauty of

simplicity, but also as a way of repossessing one’s own autonomy (Hook et al., 2021). Undoubtedly, every

person is responsible for their own selective choice, generally speaking, but the concept of minimalism that is

simplistic by nature is now seen as paradoxically empowering, as it creates the feeling of security in retaking

control to their own will through personal choice that is not influenced by others.

An extension to the said minimalism seeps into the ideology of work-life balance in the sense of the un-

glorification of overworking. It is by no means a call for a narrowed limitation placed upon others at a meagre

bare minimum or an estoppel to self-improvement on personal economic stance, but rather a restraint to the

damaging stress and conflict that arises from extreme working devotion (Sirgy et al., 2017). Work-life balance

by itself has been defined with an inexhaustive accumulation of factors that affect an employed individual,

ranging from job satisfaction and productivity to mental health and the overall effect of the employment on

existing relationships with other people in one’s life (Lahav, 2025). Thus, the concept of work-life balance in

the context of minimalism should not be misconstrued in a contextual variant that is irresponsibly renouncing

by the total concept of working, especially when Sirgy, in his paper ‘Work-life Balance: An Integrative

Review,’ further elaborated the positive by-products of work for the employees, with the current emphasis that

should be focused currently on the methods in bridging the said benefits over to our non-working life. The

aforementioned non-working life was further elaborated to be inclusive upon personal time or better known

from its unorthodox equivalent as ‘me-time,’ rather than just restricted family-time bonding, as the term ‘life’

itself is not restrictive. After all, such restriction being placed upon common interpretation and analogical

examples is considered ironically neglectful when the concept of work-life balance itself is a reformation

ideology to free people from the corporate shackles regardless of individuals. Yet those who are without family

attachment are indirectly disregarded over the mere assumption of a lack of familial responsibilities that can be

filled with a bigger employment burden, as these ‘lone wolves’ own personal care and rest are seen to be less

significant and easily dismissed (Boutelle, 2017).

It is worth noting that the position of work-life balance would also be heavily affected by the ‘genre’ of

employment that a person chooses. After all, a person who chooses to work within the umbrella of ‘service for

contract’ or better known as gig workers are granted a flexible work capacity, granting an opportunistic

standardisation of work-life balance. Yet, that unpredictable pattern resulted in lower pay and unprotected

rights that are common in normal employment (Warren, 2021). From a different perspective, this effect is not

necessarily optional, as it may also stem from an inherent, innate self in a volatile working environment. An

illustration can be made to lecturers whose job scopes commonly require them to hold their class within an

online setting. They are said to have a greater work-life balance than ever before, to the point that it was

applied relatively throughout many universities courses even after the post-Covid necessity (Nur Azilah,

2018). On the other hand, a woman, specifically, in a legal industry has a far more terrible work-life balance

due to not only the typical burden of litigations and legal work required to be completed, but also the pressure

from high expectations by their employers stemming from unintended misogynist perception (Gomez, 2024).

Simply put, the determination of work-life balance in Malaysia is generally based on one’s own independent

choice, but the backlash would also have to be taken, for better or worse. It is not completely hopeless, as that

new young drive of ‘enjoyment of life’ along with the burn-out energy from working has reduced many

employees to the mentality of ‘work to live,’ leading them to settle for mediocre pay or even threaten self-

dismissal if their work-life balance are to be heavily disturbed (Yee, 2023). Such bravado, while

commendable, is a luxury that can only be portrayed in normal corporate/office jobs that run from ‘9 to 5’

rather than professional work such as lawyers, doctors and engineers.

www.rsisinternational.org

Page 7261

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

It is a completely distinctive cultural practice when this working norm in Malaysia is being compared with

States that highly appreciate the appropriation of work-life balance in the name of long-term productivity. This

includes Sweden and Denmark as the top 5 praised sovereign countries that are small yet capable of achieving

an institutionalised work-life balance through their own local administration (Ruggeri, 2024). Even Finland,

that will be discussed throughout this paper, merely falls short at the 7th position, which remains highly

commendable as it was being compared with the other 195 countries (Remote, 2024). It is even more

impressive when it was revealed that there is a hesitancy among employers in Europe within the general

understanding to implement a policy that is congruent to the work-life balance to suit the business fluctuation

(Eurofound, 2015). In other words, such implementation was successful not only due to their own sovereignty

of States but also for the lack of negative political attention that is directed to them within the European Union

(Riedal, 2021). Ironically, these so-called ‘Nordic states,’ as stated in the same article, have built strong

decisive positions within the European Council whereby they might enforce political pressure towards other

European States in following their footsteps in administration and legalisation of human rights; work-life

balance included. Thus, it must be considered that these Nordic states were accurate in their implementation of

work-life balance for their countries to be a reference model or better known as the ‘Nordic model’ to other

countries (McWhinney, 2023). After all, an inequitable work-life balance in the name of efficiency has not

been shown to be a foolproof method of being at the top chain of the economic fluctuation, as demonstrated by

South Sudan, which suffers from such consequences yet remains as the country with the worst economic

ranking (Mohamed Salih et al., 2023). These Nordic states on the other hand, are in the top 48 countries with

the highest economic revenue that is calculated through gross domestic product (Worlddata, 2025).

In reference to the first of these Nordic states with the highest economic stance between the three of them,

Sweden has to be outlined and highlighted as the primary comparison to the work-life balance implementation

in its country and in Malaysia. To start with, Sweden provides a unique background to explore the legal force

of work-life balance, as it is a nation that values the concept of freedom and recreational pleasures at a more

intimate level when compared to Malaysia, to the point of it being constitutionalised in their statutes (Savage,

2021). This was substantiated through a combination of a comprehensive legal basis with a national culture

that is specially fuelled by the Swedish love for their tradition and the Swedish ethos of lagom, or "just

enough." Lagom can be understood as the very antithesis of excessive work and laziness at the same time. To

elaborate, it is a folk law that has been established for generations, to the point that it does not necessitate a

genuine, legal formation due to its embedded acceptance within the Swedish people as ‘common sense’

(Shipleys, 2011). The philosophical idea behind lagom emphasises ‘balance’ as the optimal condition of living,

whereby a stressful life is harmful and a relaxed, unbothered attitude is damaging (Nikel, 2019). This balance

between mandate and cultural viewpoint offers perception into how approach and philosophy can cut across

deeply as it carries into employees’ interests even in modern settings. To be frank, the application of this

lagom/balance in its representation of work-life reached a general consensus or at least was positively followed

by the majority of the Swedish citizens, be it the employees and the employers alike. Thus, the existing legal

system or policies in Sweden, particularly on workplace routines, are moulded by this cultural support that

allowed a comprehensive practice throughout the nation. It must be taken into consideration that each person’s

perception of their own balance is different from another, and the implementations are widely applied

successfully in the Swedish public sector, while the private sector possesses higher volatility that may cause

some to take on longer hours and overtime, albeit still legally constrained to a small, allowed time frame

(Peters, 2015).

Sweden’s legislative environment has long been a stickler for honouring their commitment to work-life

balance. To substantiate, the working hours in Sweden are set in the Working Hours Act, whereby the legally

allowed and acceptable working time limit that is acceptable in both public and private bodies is a maximum

of 40 hours per week, with overtime capped at 50 hours per month and 200 hours annually unless governed

through collective agreements (Gustafsson, Brandsma, Arleskär, & McLoughlin Laewen, 2024). This legal

limit not only ensures that employees are protected from excessive workloads but as an investment in

satisfactory reciprocation that is translated through a more productive working attitude. Such a method was

proven to be significantly effective, as improvement to healthcare services among workers who are employed

for long, gruelling hours, like nurses, took a positive turn of better treatment towards patients, which also

further reformed the organisation of attendance due to reduced sick leaves (Congregalli, 2018). In addition,

Sweden also enforces generous vacation rights under the Annual Leave Act, which guarantees a minimum of

www.rsisinternational.org

Page 7262

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

25 paid vacation days annually and mandates that four of these weeks fall between June and August

(Gustafsson et al., 2024). Its implementation is enforced with strict encouragement despite the unused holiday

being able to be carried to another time, as the time frame stated earlier is within the season of summer. This

period is known to cause certain communities among the Swedes to suffer from a conditional depression

during this period, making them depressingly unproductive and a danger to their own self (Charlemagne,

2007). Moreover, the Swedish Parental Leave Act entitles parents to 480 days of paid parental leave, with 90

days reserved specifically for each parent. That being said, maternity leave can be taken 60 days before the

child’s due date. This law not only supports work-life balance but also promotes gender equality by

highlighting the paternal significance within a family structure that often neglects a father’s involvement

through the constraint of workloads (Gustafsson et al., 2024). These structures show that work-life balance is,

to a great extent, legally enforceable in Sweden through the efforts of its responsible administration that are

heavily influenced by their local tradition.

Beyond legal power, Sweden’s workplace culture actively holds up employee personal welfare. Most

employers furnish flexible working hours to their employees, which enables these employees to handle work

as well as private responsibilities productively. Perhaps this is a key difference between the legal applications

that are considered by Sweden when law-making procedures are exercised, as the employment responsibilities

and private responsibilities are correlated with one another. As separation of the two led to an imbalance in

workload that is often burdened towards women, most advice is often pointed towards compartmentalisation of

work or an encouragement to husbands to step up that has been unsuccessfully adapted in many households

(Muhammad Atif et al., 2018). The Swedish legal system abolished such excuses and unachievable alternatives

by providing ample time for individuals to attend to their familial duty, be it as a spouse, a child, or a parent,

without the risk of being legally disturbed by their employers in both the public and private sectors. The

culture in Sweden also discourages excessive overtime and stresses efficiency within operating hours, as it

merely reduces their overall productivity while reducing the workers welfare, making it pointless for an

extended period of working hours just to earn some extra profits. Another key aspect in Sweden is their sick

leave system, which is legally exercisable throughout the country. In this regard, employees will graciously

receive 80% of their earnings for the first 14 days of sick leave, which is paid by the employer, and will be

followed by government assistance through the Swedish Social Insurance Agency (Gustafsson et al., 2024).

This extensive safeguard that is simulated in tandem by both the private and government bodies permits

employees to prioritize health without risking economic instability or mentally-guilt into working while being

ill.

Another notable perspective of lagom within the Swedes is that it preaches minimalist values, at least in the

sense that it is against the maximalist lifestyle by having ‘just the right amount,’ nothing more, nothing less.

This cultural idea encourages moderation in all life aspects, including work (Bergo, 2021). Lagom supports the

idea that excessive work or material gain should not come at the expense of well-being. After all, with the

majority of the Swedish population adopting secular belief, a life dedicated to work is not viewed as righteous

or honourable but rather an unappreciated, unrewarded lifestyle which is nothing but unnecessary, self-

inflicted torment that profited the higher-ups alone (Sievert-Kloster, 2021). Therefore, certain minimalist, non-

legal, working traditions are put in place to prevent oneself and future generations from falling into such a trap

of employment. The fika tradition is one of them, whereby taking regular coffee breaks with coworkers

prevents oneself from being stuck in a particular workload while muddling in excessive stress. It is not a mere

break from work but also a short time to refresh and mingle, enhancing both mental health and workplace

bonds (Harper, 2023). As a result, there is a detachment from a maximalist drive from the working condition

among the employees as they are inadvertently practicing a placement of boundaries between the employment

expectations and their mental capacity that can be responsibly expended for the sake of earning wages.

Next, a reference to Finland’s adaptation to work-life balance through the scope of minimalism must also be

taken into the spotlight. Finland’s legislative design does not operate in isolation of their minute administrative

interest but is deeply intertwined with its societal and cultural philosophy. A better specification of such a

claim can be seen through its conveyance of effort within the Cultural Environment Strategy that highly

focuses on an almost ‘egocentric’ priority of its own citizens’ well-being (Council of Europe, 2018). This

review is by no means a criticism of the said stance since all countries prioritise its own people, especially

when the Finnish government does mould the strategy into a successfully comprehensive strategy that benefits

www.rsisinternational.org

Page 7263

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

their people. Without doubt, the Finnish ethos that embraces minimalism is not acting as mere aestheticism but

as a structural and legal approach to well-being and productivity that caters to liberal, modern ideology for the

sake of an optimal environmental growth across all sectors, which inevitably includes employment (Finland

Ministry of Education and Culture, 2023). As a result, there is a cultural acceptance that grows without being

necessitated by policy and law whereby a flexibility of working hours is given to employees with the baseline

expectation for a fulfilment in working performance, even for those who work in typical office jobs

(Ventoniemi, 2024). Resultantly, it became acceptably more common for Finns to do overtime, though it is

based on personal preference of improving one’s own economic development rather than a forceful

desperation of monetary need, though there is recent non-legal persuasion from the anxious possibility of such

mentality causing a reduction to the country’s economy on a long-term basis (Kokkinen, Jalasjoki &

Obstbaum, 2025). Even then, an approval for a paid extension of work outside of the agreed working hours is

mandatory to be received from the employers, who would usually require a reasonable cause to justify the act

(Tradenomi, 2024). This is due to the rate of overtime work reaching up to 150% to 200% of the daily salary

rates, which, when taken into consideration of the losses that may be incurred by the employers along with the

cultural acceptability to work-life balance, may lead to the employers being hesitant in granting it (Finland-

Internago, 2024).

In further elaborating the legal implementation on employment, a reference to the Working Hours Act in

Finland can be made, where it provides employees with the right to adjust their daily working hours by up to

three hours to accommodate personal and family commitments (Eurofound, 2024). This flexibility is not only a

reflection of workplace policy but also a representation of societal respect for individual autonomy and time

management. The flexibility and adjustment authorised by the law afforded the guarantee of salary payment to

individuals, thus allowing a multitude of necessary arrangements to be made, such as picking up children from

schools, attending doctor’s appointments, or a quick short rest. Consequently, it prevents an obsessive

attachment to the workplace that will deteriorate to the point of disregarding individual well-being and family

responsibilities (Maguire, 2023). An emphasis on this matter is deemed significant to the Finnish

administration, as the employment ratio between men and women is of an approximate low gender disparity

difference (European Institute for Gender Equality, 2024). The paid and flexible working hours encourage

participation of both genders in household obligations, which prevents an imbalance of involvement from a

single parent or partner within the relationship; causing a strengthened bond to a minimalist value that signifies

the importance of a simple but conducive unit of life. Moreover, Finland has institutionalized an extensive

parental leave policy, with both parents eligible for a total of approximately 14 months of leave, emphasizing

gender equity and shared responsibility in caregiving (Savage, 2022). To a certain extent, while it may slow

down the productivity of the workplace due to the reduction of employees, the State as a whole may profit, as

the involvement of both parents may generate revenue in the hospitality and services field to cater to a child or

newborn need. At the same time, the ‘cultural policies’ have internalised empathy and understanding among

employers, in which a rigid expectation of dedication to work is not only frowned upon but would have an

adverse effect on the business itself due to such environment being deemed toxic and disapproved by other

future employees or potential joint ventures.

In addition to these legislative protections, Finland’s strong welfare infrastructure supports its workforce with

access to high-quality childcare, healthcare, and mental health services. These provisions ensure that

employees are not forced to choose between personal obligations and professional performance, a dilemma

that continues to plague less progressive labour systems. It must be understood that such a quality balance

between well-being and employment interest is hanging on the thread of high-income tax reaching up to 35%,

but with a return of dividend for 30% along with the repurposing allocation of tax to this welfare infrastructure

(Worldwide Tax Summaries, 2025). Its excellent implementation resulted in low corruption due to the

sustainability of these legal accommodations that led to a productive welfare investment that lacks money

laundering schemes, turning it into a cycle of positivity (Trading Economics, 2025). Notably, Finland’s

recurring top rankings in the OECD Better Life Index further validate the effectiveness of these integrated

strategies (OECD, 2025). The Finnish model exemplifies how a deliberate convergence of minimalist values,

social equity, and legal enforceability can actualize work-life balance not just as an ideal, but as an operational

norm.

Moving on, Denmark by itself has consistently ranked among the top countries for work-life balance (WLB),

www.rsisinternational.org

Page 7264

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

as evidenced by its low proportion of employees working extremely long hours (1% vs. 10% OECD average)

and flexible working culture (OECD, 2024). It may have fallen short in recent time; standing tall at the third

place among the countries that substantiate the greatest work-life balance, but it remains regular in both its

reputation and execution of administrative excellency for the employment welfare.

In terms of workplace regulations, the Danish government is more facilitative than prescriptive. Unlike many

other countries, Denmark has no statutory laws governing conventional working hours, instead leaving

regulation to collective agreements or individual employment contracts (Boundless, 2024). The Danish

employment paradigm is defined by strong union density, centralised bargaining, and limited wage dispersion.

Negotiated agreements between the state, employers, and labour established a robust organisational stage for

all aspects of employment (Warren & Hiltoft, 2024). This approach is consistent with the Nordic flexicurity

paradigm, which balances labour market flexibility with strong worker rights (Nam, 2024). The capability of

the general consensus upon work-life balance despite the limited presence of legislative enforcement is due to

the strong cultural appreciation for the welfare of workers. It can be further argued that Denmark’s

sustainability of work-life balance is an opposite of Finland’s methodology in centralising the agreement upon

the public through legal substantiation. The government plays a vital role by promoting work-life balance by

fostering flexible work arrangements such as remote work and adjustable schedules, which allow employees to

better manage professional and personal responsibilities (OECD, 2024). Despite being only persuasive in

nature, it is merely a reinterpretation and concurring position of the working culture based in Denmark that is

known as ‘Flexicurity’ (Higginbottom, 2017). Flexicurity is a welfare culture governed by the collective

conscience of society that prevents a mismanagement or an opportunistic setting to establish a capitalistic

exploitation against workers, as they will be met with societal pressure.

Working hours in Denmark are mainly determined by sectoral collective agreements, with most industries

adhering to a 37-hour workweek (Hemme et al 2025). Surprisingly, long working hours are not normal in

Denmark, nor are they something to brag about (Warren & Hiltoft, 2024). The perception of the appreciation

of time management is ironically rigid to their own flexible working hours, as they deemed unnecessary

additional working hours to be a by-product of one’s own incompetence. This flexibility extends even to the

working environment, as the Danes' employers are not grounded with strict expectations of their workers’

presence in the workplace (unless it is directly tied to the spec of their work) but rather focus upon the

capability of the latter to complete their tasks, whenever or wherever it may be, within the framed duration

(Danish Chamber of Commerce and Oxford Research, 2010). Only recently, legislative revisions have allowed

a limited opt-out from the EU's 48-hour working time requirement, which includes Denmark as well, but are

restricted to standby workers (e.g., emergency responders) that are regulated attentively due to the significance

of these workers duties (Hemme, 2025). Nonetheless, careful consideration to the work-life balance is also

expected, as these workers would not have functioned effectively in their duty without proper welfare

substantiation, whereby the union agreement and individual assent are some of the more simplified required

procedures in granting the said exceptions. Another factor which leads to flexibility in working hours is also

attributed to the high trust established between the employers and their employees to the extent of allowing

work from home or working at their optimal time of convenience. This benefits the working class, as the

family prioritisation culture in Denmark is also one of the factors to this flexibility (Danish Chamber of

Commerce and Oxford Research, 2010).

Other than that, parental leave policies by the government also improve WLB, with Denmark providing 52

weeks of paid leave that can be shared by both parents and used as needed until the kid reaches the age of nine

(Gardner 2019). Employees also receive five weeks of annual vacation, with income held in separate accounts

to prevent loss during job transitions (Danish Chamber of Commerce and Oxford Research, 2010). These

measurements highlight Denmark's comprehensive approach to balancing work and personal life, which

combines institutional support with cultural values such as autonomy and trust (Danish Chamber of Commerce

and Oxford Research 2010). The most important factor in improving work-life balance in Denmark is the

government initiative in high-quality childcare. As childcare is considered the first priority for children in

Denmark, with high-quality childcare, it helps parents to work without worrying about the development of

their kids (Warren & Hiltoft 2024). In terms of outside working hours, Danish workplace culture establishes a

firm distinction between work and private life. While after-work socialising with coworkers is unusual,

businesses frequently plan office activities to reinforce trust-based flexibility in work schedules (Danish

www.rsisinternational.org

Page 7265

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

Chamber of Commerce and Oxford Research, 2010). This positive adaptivity catering to employees enables

them, particularly parents, to meet childcare or personal interests that contribute to high labour participation

rates for both men and women in an effort of reducing gender disparity in the equality of work (OECD, 2009).

RESEARCH METHODOLOGY

This paper proposes a dual research methodology, which includes both doctrinal and juridical-normative, to

comprehensively compartmentalise this research. The doctrinal methodology in the research paper focuses

itself on pragmatic data that can be observed and statistically attested. Hence, the paper is not adamant to the

quotation of multiple legislative sources and regulatory frameworks that are used in a comparative form

between the Nordic states and Malaysia. The juridical normative approach, on the other hand is highlighted as

a substantive method in focusing on the cultural aspect of the Nordic countries with regard to its appreciation

that blossomed into the legislative data that can be doctrinally perceived as mentioned earlier. To clarify, the

cultural-philosophical argument provided in this research cannot be thoroughly expressed within the doctrinal

context that merely serves its purpose as an empirical, observational testament of factual accuracy. In simpler

terms, this paper intends to adopt a research methodology that humanises the analytical perspective of the

research without diluting any necessary disciplines in initiating a proper study.

FINDINGS

Michael Foucault stated in his book ‘Discipline and Punish: The Birth of Prison’ that ‘... normalisation became

one of the greatest instruments of power at the end of the classical age.’ Perhaps his demise in the 1980s’

prevents him from seeing the relevancy of normalisation even to this era, where it affects the whole concept of

work-life balance on both legal and societal scale. This stance is based on our findings that will be focused

within a narrowed scope of causation. References to the literature in the findings have been mentioned and

elaborated under the ‘Literature Review’.

The first finding that can be established is that Malaysia is divided into two groups of employees, consisting of

either workaholics or moderately balanced workers who do not prioritize work over anything else. The contrast

between the separatist distinction of these two groups is highlighted through their age status. This can be seen

as the older generations are more loyal to their work and devoted their values to the proportionality of working

hours, whereas the younger generation are more likely to find work-life balance. Such a finding can be implied

through the comparative outlook between Sinar Daily’s report that speaks of the terrible work-life balance

among Malaysians and the Malaysian National Association of Employment Agencies’ criticism of slothfulness

against greenhorns who recently entered the workforce. This clearly shows that the youths understand the

expendable nature of employees and wish to maintain a transactional relationship with their workplace without

further elaborative commitments that they find no value towards. It was not only confirmed by their bolder

demands against employers to fulfil their workers’ rights according to the research made by Sipalan in 2025

but also by their fearless attitude to actually delve into personal enjoyment outside of working hours. Fiona

Low’s insult against the Gen Z for being spoiled in their view towards working is a direct reference to the

latter’s refusal from being overworked and taken advantage of by their superiors. However, outside of the two

sides of extremity and moderation, by taking into consideration MIDA’s report on Malaysia’s employment,

both of these groups have not caused any disadvantage to the working efficiency based on their silence to the

issue. This substantiates that both factions are able to commit to their responsibilities, with the only difference

being that the younger generations are not willing to go above and beyond at the expense of their own welfare.

The second finding that can be initiated is that the work-life balance difficulty to be made legally enforceable

in Malaysia due to its dissimilarity from the Nordic States model. The insight from an interview done with a

researcher, Chang Cheng, had revealed Malaysia’s past occupational, long-term effect against its people on

how working culture is viewed. As the laws were made from the mentality and culture surrounding

employment deriving from a pre-colonial era that was underdeveloped, they are bound to be destructive and

oppressive in nature against the ideology of work-life balance. As amendments and ratifications that are

congruent to the work-life balance are few based on the evidential 19 Conventions and 1 Protocol that had

been ratified by Malaysia out of 191 Conventions formed by the ILO, it is apparent that Malaysia is still

adhering to a pre-colonial mentality that has yet to strive towards human rights in the field of employment

www.rsisinternational.org

Page 7266

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

other than salary and physical health. Since work-life balance inclines its significance to mental health rather

than physical, it remains foreign to the Malaysian legal culture that is already unkeen on emotional inclusivity

to the lawful claims. Hence, employment is deemed as a favour sustained through monetary payment that

requires devotion as reciprocity. In other words, provided that the employers paid the employees, especially

overtime, the former are legally bound to ‘slave’ themselves for the work under the name of contractual

obligations. Under the legal foundation in Malaysia, this is not viewed as an exploitation but a fair contractual

agreement made between consenting parties who possess the capacity in making decisions. These views,

hence, make it difficult to legally enforce work-life balance in Malaysia, as it would require changes in not

only the employment law, but also contractual, business, and administrative law to name a few (these are only

some examples, as the list is inexhaustive). Such an effect may shift the country’s economic route that will not

be favourable upon many employers as contention against work-life balance will be retaliated by using legal

methodology surrounding ‘national interest’ and ‘contractual duty’.

The third finding is that the work-life balance was successfully enforceable within the legal framework of the

three aforementioned Nordic countries due to their existing culture that became the foundation of their law and

economic path. The ideology of lagom from Sweden has been the catering module that ensures the

sustainability of moderate and minimalist lifestyles in everything. From ways of living, attitude, and even

employment; all being an inclusive aspect to the ways that enjoy life to the fullest in the simplest of virtue.

This was the reason why the laws were made with the objectives of familial connectivity, according to

Muhammad Atiff’s study. A lack of ambitious extremity to working loyalty and monetary greed that existed

from the start allows the Swedish government to enforce legal limitations, which prevents overworking

without much or any resistance from its people, even among the employers in private institutions. The same

can be said when we look into Finland’s 2018 Council of Europe report that highlights the cultural

prioritisation of the Finnish citizens. The government is built on the belief and willingness to change for the

sake of the betterment of the people, even at the expense of taking losses. This was subjected to the evidence

found on their Ministry of Education websites that states their adoption of a newer, liberal, modern approach

for the increase of welfare of their people which would be extended to employment as well. Such a mindset

allows the State to make changes to the system even at the risk of inconvenience if the outcome results in a

positive naturalisation of happiness. This undoubtedly becomes the reason as to why Finland is similar to the

likes of Sweden in its success to adopt work-life balance ideology into its legal framework, as the laws

regulated around employment are very family-centric and flexible, whereby personal responsibilities may take

precedence over work. Even Denmark, which was not exponentially reported for its legal effort on

employment rights, underwent a positive work environment as declared by the Danish Chamber of Commerce

and Oxford Research. This further proves that these countries are built upon virtuous values, which prevents

them from suffering heavy losses from any economic transition, allowing them to continuously enjoy an

efficient and prosperous livelihood in both minimalist lifestyle and balanced workload. The finding further

demonstrates that these values are held upon in unity among their citizens, showcasing maturity and a long-

sighted perspective which finds the balance between livelihood, national economy and welfare.

The fourth finding determined in this research is that the struggle of Malaysia with the work-life balance is not

only based on the old-fashioned legal framework but can also be seen from the cultural and economic

entrenchment. In comparison to Nordic countries, which can be said to have succeeded in rooting the

minimalist values in their legal structures as well as their everyday life, Malaysia, on the other hand, is still

burdened by the fragment of colonial employment mentality and also overly honoured the ‘hard-working’

culture in both legislative and layman level. Moreover, the legal structure remains to offer inconsistent

protection towards the informal and gig workers, especially the distinction between ‘contract of service’ and

‘contract for service.’ Thus, this resistance is usually misinterpreted as the prerogative by the traditionalist,

despite the younger generation voicing out actively about the demand for healthier boundaries that are set in

black and white through legal affirmation. The vital point is that many Malaysians have been forced to do

labours for more than the required hours just to make the pursuit of balance a distant idea. As stated by Warren

in his paper in 2021, the current economic climate, which is plagued by small salaries, job instability, as well

as the increase in living expenses creates the notion of work-life balance as more of a luxury than a right.

Hence, while it may not be a consensus problem shared by every Malaysian, it remains as a general issue

which facilitates the inability of choosing work-life balance as an option within one’s livelihood. The workers

are expected to make sacrifices of their personal well-being for financial necessity in the absence of strong

www.rsisinternational.org

Page 7267

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

union power and extensive welfare systems. Therefore, the findings fortified that notwithstanding increased

awareness, the practical implementation of work-life balance in Malaysia thus stays aspirational and severely

limited by the systemic constraint.

The fifth finding can be established through the potential capacity of the work-life balance culture adaptability

within Malaysian society, provided that there is a consistent push through it by the newer generations. As

previously assessed, the newly graduated and fresh employees, also known as Gen-Z, had been criticized for

their refusal to bow down to the current system, seeing it as a redress and oppression that is deemed intolerably

exchanged for the only life they had. Based on the research committed by Basir in 2025, it is clear that there is

a great possibility of reformation to the societal perspective on work-life balance provided that there is a

continuous generational influence which will normalize a new norm that fits the employment environment and

lifestyle in the Nordic countries. Yet, this is not a complete guarantee of it occurring in the future, nor is there

certainty for its changes to influence the legislative format. However, the current trend of societal pressure,

which forced legal legitimisation of the ILO’s ratification in the likes of Work from Home applicability within

the current economic drive may permit the chance of work-life balance to be made legally enforceable if

proven to be essential to the current public interest. We find that a pessimistic view to the impossibility of

work-life balance being legally enforceable in Malaysia would be a biased judgement, as the virality of culture

may give rise to newer governmental action. The previously mocked existence of mental health problems died

down as the government recognized its validity and dire acknowledgement, leading to the drafting of the

National Strategic Plan for Mental Health 2020-2025. Perhaps a repetitive acknowledgement of the work-life

balance may be successful in the near future, but the uncertainty of life gives room for further research to be

made.

The sixth finding is a direct reference to the above finding, in which there is a clear indication of legal

deficiency pertaining to employees’ welfare, arguably an indication of an absence of the ideological work-life

balance in Malaysia’s legal system. A clear comparison can be made between Malaysia and the Nordic States

legal enforcement on the employees’ rights within the context of annual leave, overtime payment, maternity

leave, and even the standardized legal sick leaves established an undeniable attention to the citizen’s welfare

by the latter government. This has yet to include the parental care law, overtime legal limit, and government

assistance, which are legally enforceable throughout the Nordic countries but are not available in Malaysia. It

must be noted that this is not a mockery or accusation against the Malaysian government being negligent with

regards to employee rights, but a call to attention that there are certain areas of law that are not only lacking

but remain insignificant to both the Legislative body and the Malaysian employers. After all, since the

Legislative body is highly influenced by the outcry of the society and their own practice in making laws, it

would be extremely difficult to draft these laws as relevant and compatible in Malaysia. This is due to no third-

party bodies voicing up suggestions to the adoption of these newer laws, nor is there a sign of a laid-back

attitude by the government based on the workaholic lifestyle led by the current Prime Minister, Dato Seri

Anwar bin Ibrahim.

RECOMMENDATION

“To improve is to change; to be perfect is to change often.” A quote that is often attributed to Winston

Churchill that indicates the striving of humanity in achieving perfection through growth and development

stemming from the continuous generational progression. The same perspective must also be taken as we

discussed the relevant recommendation that must be taken in the progression of legally enforcing work-life

balance in Malaysia. The suggestions are grounded by theoretical and subjective suggestions with a high

expectation of societal pressure into creating a route of acceptance to the ideology of work-life balance as a

valid concern which must be addressed by the government. Nonetheless, it is a baby step which must be made

as a catalyst in hopes for a more concrete recommendation to be made in the future.

The first recommendation that is to be suggested is an exposure to work-life balance to the general public in

multiple forms of representation. While campaigns are the norms of suggestions that we are not necessarily

repulsed against as part of the effort in enlightening the public towards the necessity of work-life balance, a

more modern approach that is closely acceptable to the newer generations should be adopted as the main

source of information. As current influencers in social media dominate the flow of market and lifestyle, it

www.rsisinternational.org

Page 7268

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

should not be difficult to consider them as a great medium to convey the ideology of work-life balance while

calling for its legal enforceability. Further political war in the social media that is fuelled by ‘cybertroopers’

that sided with both the government and the opposition can be taken advantage of pertaining to this matter.

Roscoe Pound (1943) once perceived the balance of interest that caters to individual, public, and social

interests, which are necessary to every aspect that can be inclusive upon work-life balance. That is the very

talking point which is often neglected by the elitist and the higher-ups within the government that the people of

Malaysia live through on a day-to-day basis. As the view of work-life balance is, by theoretical expectation, an

endearing idea that would garner support from the citizens of Malaysia, these political influencers are to be

approached to make contents in relation to it. Resultantly, the Government would be pressured into the societal

demands in adopting more rights of employees within our legislatures, with the inclusion of work-life balance

as its centres. One may argue that this is a deliberate attempt to cause disharmony and disruption in Malaysia,

but it is an effective method that would result in either a pressurised and hastened action by the government or

a culturisation to work-life balance by the Malaysians in the masses. This is within the existential gap of legal

authority which the government may not be able to perfect as stated by Jurgen Habermas (1984) in his theory

of communicative action that requires a public engagement to the fulfilment of these issues. As these contents

are short in nature and more accessible to all walks of life in comparison to books, lengthy YouTube videos or

rallying campaigns within busy working life, it would be far easier to penetrate and convince the society in

adopting a new norm while pushing for its legal legitimisation. However, one has to consider the

unsuccessfulness of this recommendation and maintain a broad application by concentrating on the social

media influences solution without neglecting the other sources of spreading information on the work-life

balance.

The second recommendation that can be made is through the bill presentation by a non-government

organisation at the Parliament. This method may be a cliche expectation that is imposed upon a third-party

body with hopes of improvement to the society by legal changes. However, it has been revived by a more

approachable current government, as seen from the positive result received towards the recent Rasuah Buster’s

speech in the Parliament (Sinar Daily, 2023). A Trade Union should be the representative of this matter, as

they are the forefront of the employees’ rights. Not only do they possess the locus standi in highlighting the

issues in the Parliament, but they possess an organized capacity to bring forth the issues of work-life balance

as a valid concern that must be addressed. It would, however, require a reformation of the Trade Union to

make it more accessible to the public knowledge for this recommendation to be successful. The reason being

that there must be support that stands by the side of the Trade Union in supporting the narrative to the

necessity of work-life balance implementation in a newer legislature. Ironically, the current stance of

Marxism’s application in Vietnam which is incoherent to the capitalist mentality in Malaysia is the current

solution in establishing a ‘socialist-oriented market economy’ that may be able to deeply root the view of

work-life balance among Malaysians (Nguyen, 2021). This suggestion is by no means a recommendation nor a

recognition of the communist ideology in totality, but a respectable and narrowed insertion that is coherent to

creating a new law without contradicting the essence of the Federal Constitution as founded within its own

Article 4. Not only is this recommendation not incoherent to the values of fundamental liberties, but it is a new

reform that will open new floodgates to other welfare issues that direly need to be addressed other than work-

life balance to be made legal within a constitutional framework.

The third recommendation shall be a compelling insight to the call of judicial review pertaining to the

interpretation of the right to life under Article 5 of the Federal Constitution. Provided that a person is an

employee, they would have sufficient locus standi in pushing the narrative of work-life balance within the

context of the right to life. While it is dependent on the decision of the Court to decide towards the issue, nor is

this recommendation is a guaranteed solution to the matter, it is a worthwhile suggestion that should be made

as it is a far easier method in setting the foundation of legally enforcing work-life balance rather than through

years of waiting in drafting a new law. As the word ‘life’ itself intersects in both the ideology and the

provision, it would have been more peculiar had there been a refusal of these interpretations from coincided

inclusivity to be brought and reviewed by the Court. The case of Tan Tek Seng v. Suruhanjaya Perkhidmatan

Pendidikan & Anor [1996] 1 MLJ 261 had once led to the expansion in the meaning of life to include the

capacity of livelihood within the context of its era. Within the current age where mental health has been validly

recognized as a genuine concern and human rights variation pushed the boundaries of tolerance to the highest

extent, it would not be excessive to expect the Court in expanding the definition of prohibition in depriving life

www.rsisinternational.org

Page 7269

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

within Article 5 to extend the connectivity of its relation to work-life balance. A postmodernist thinker, Balkin

(1993) once discussed the psychological aspect of law pertaining to its purposes that is shaped by one’s views,

which are highly influenced by their needs and ‘self-inserted’ definition. The Court itself has a history of

changing legal application and its view of legal validity as seen in the recent case of Nik Elin and Lai Heng

Beng. Thus, it is acceptable for an expansion to the definition of life to be made through the Court's review,

which would take a longer timeframe if brought to the Parliament instead.

The fourth recommendation should be cantered upon educational reform. While it was proven difficult for the

Legislative body nor the society at large to accept the necessity of work-life balance legalisation, it is possible

to normalise the culture among the younger and newer generations. Policies that require a limitation to the

extent of assessments and homework’s, a more rounded inclusivity of the work-life balance values being

taught in any relevant subjects and a nurturing and relaxing environment cultivated in school should be

implemented. This will create an indirect influence on the young children to a culture that is similar to a work-

life balance. Resultantly, these students who shall become the future employers and politicians will find the

contradictory working lifestyle to the work-life balance they have been taught since childhood as problematic

and requires a reformation to both societal and legal capacity. This is an adaptation to the proactive

normalisation suggested by Engbo in his suggested reformation to the prison system, but at a larger scale with

the same conclusive intent of the improved welfare (Van de Rijt, 2022). While this recommendation may take

the longest to be fulfilled and requires a continuous practice, reassessment and modification through trial and

error, it is the closest method in establishing a normalisation to work-life balance culture within a legal

framework without infringing upon any fundamental liberties of Malaysian citizens.

These recommendations dealt with four levels of solution based in public, educational institutions, Parliament,

and Court’s settings. These are not necessarily new, groundbreaking recommendations nor is there a guarantee

that any of these solutions will be materialised. Yet, it is the hopefulness of the goodness of mankind that we

strive to be better and hope the same for others. Hence, each and every one of these recommendations must be

moved and engaged at the same time to ensure the optimum result to increase the likelihood of actual and

significant change to the work-life balance.

CONCLUSION

In conclusion, work-life balance in Malaysia is deeply tied to its view of welfare, leading to a limited legal

enforceability that stems from the free-market trend which is further fuelled by the inactive push to the

demands of it by the employees in the general masses nor is there a normalisation of work-life balance culture

within the limited legal responsibilities of employees. However, a reformation to both the legislature and

culture pertaining

to work-life balance is possible provided that a model of the Nordic State is taken into consideration by both

the government and the people of Malaysia. It would not be sufficient in expecting an actual change to be

made within a short time frame by the government, which established the need for the public’s utilisation to

the appropriation of the culture of work-life balance on a daily basis. Outside of legal enforceability, it is a

mass and individual duty upon the imposition of workers’ welfare in its effect against capitalism that drives the

current market. Thus, work-life balance can be legally enforceable once the societal preparedness and

acceptability to it is within the scope of the majority as it affects both the public and private body which may

change the course of livelihood, economic flow, and welfare protection; for better or worse.

ACKNOWLEDGEMENT

This publication results from a group project by students on Industrial Relations Law in the Faculty of Law at

University Technology MARA (UiTM). We acknowledge the collective efforts and dedication of every

individual who strives to advance and contribute to this field of work and research. A note of appreciation is

given to the Faculty for the digital tools of assistance provided to the students through the collective sources of

online information. A special thanks to our beloved lecturer for the guidance that led this research into being a

unique blend of legal and humanistic perspective to the topic on work-life balance legal enforceability.

www.rsisinternational.org 
Page 7270 
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS) 
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025 
 
 
 
REFERENCES 
 
1.  Ahmad Badruddin Abdullah. (2023, January 28). Malaysia MADANI dicapai jika Masyarakat nikmati 
kesejahteraan. Berita Harian  Online. 
https://www.bharian.com.my/rencana/komentar/2023/01/1057085/malaysia-madani-dicapai-jika-
masyarak at-nikmati-kesejahteraan 
2.  Alessandrini,  M.,  &  Messori,  M.  (2016).  Workers’  Effort:  A  Comparison  between  Capitalist  and 
Cooperative  Firms.  Theoretical  Economics  Letters,  06(03),601–620. 
https://doi.org/10.4236/tel.2016.63066 
3.  Aono, Y. (2024,  June  23). Talent:  Rejecting  hustle culture isn’t  being  lazy,  it’s being smart. The Edge 
Malaysia. Retrieved from https://theedgemalaysia.com/node/716303 
4.  Asutay, M., Buana, G, K., & Avdukic, A. (2021). Corporate social responsibility and work-life balance: 
A  systematic  review  and  research  agenda.  Journal  of  Business  Ethics.  Retrieved  from 
https://link.springer.com/article/10.1007/s10551-021-04940-y 
5.  Balaji Rangarajan. (2014). Work life Balance Strategies of Women. International Journal of Research 
and  Development,  A  Management  Review,  3(1),17–20. 
https://www.researchgate.net/publication/321126509_Work_Life_Balance_of_Women_Employees 
6.  Balkin,  J.  M.  (1993). Understanding  legal  understanding:  The  legal  subject  and the problem  of  legal 
coherence.  Yale  Law  Journal,  103(1),105–176.  https://jackbalkin.yale.edu/understanding-legal-
understanding-part-i 
7.  Bergo, I. (2021, June 23). What Sweden’s 'lagom' means for work-life balance. Welcome to the Jungle. 
Retrieved from https://www.welcometothejungle.com/en/articles/sweden-lagom-work-life-balance 
8.  Björk-Fant, J. M., Nordmyr, J., & Forsman, A. K. (2024). Work-life balance and the psychosocial work 
environment  in  Finnish  working  life:  The  case  of  gender  and  family  life  stages.  Work,  1–12. 
https://doi.org/10.3233/wor-230166 
9.  Boundless. (2024). Hours of work in Denmark. https://boundlesshq.com/guides/denmark/hours-of-work/ 
10. Boutelle, C.  (2017,  May  9).  Some  Solo  Workers Are Feeling Singled Out. Workforce.com 
https://workforce.com/news/solo-workers-feeling-singled 
11. Chang,  L,  H.  (2013).  Revisiting  the  values  in  Moral  Education  for  Malaysian  schools.  Journal  of 
Research, Policy &  Practice  of  Teachers  &Teacher  Education,  3(2),
  49-59. 
https://www.google.com/url?sa=i&url=https%3A%2F%2Fejournal.upsi.edu.my%2Findex.php%2FJRPP
T TE%2Farticle%2Fdownload%2F173%2F123%2F252&psig=AOvVaw0-
v6WHywLiLflqSTq62_jx&ust=1 
746972383472000&source=images&cd=vfe&opi=89978449&ved=0CAYQrpoMahcKEwiorJe0iZmNA
xU AAAAAHQAAAAAQBA 
12. Charlemagne.  (2007,  July  30).  Swedes  have  a  sad,  survivable
  summer.  The  Economist.  https://www.economist.com/certain-ideas-of-
europe/2007/07/30/swedes-have-a-sad-survivable-summer 
13. Cheng, C. (2022, August 1). On the question of labour: work-life balance (or lack thereof) in Malaysia. 
Institute of Strategic and International Studies. https://www.isis.org.my/2022/08/01/on-the-question-of-
labour-work-life-balance-or-lack-thereof-in-malay sia/ 
14. Conditions of Employment - MIDA | Malaysian Investment Development Authority. (2022, April 26). 
MIDA Malaysian  Investment Development  Authority.  https://www.mida.gov.my/setting-up-
content/conditions-of-employment/ 
15. Congregalli, M. (2018). Swedish researchers examined why women are more likely to be on sick leave. 
Equal Times. https://www.equaltimes.org/swedish-researchers-examined?lang=en 
16. Denmark.dk. (2025). Work-life balance. Retrieved from https://denmark.dk/society-and-business/work-
life-balance 
17. Danish Chamber of Commerce & Oxford Research. (2010). Living and working in Denmark: An expat 
perspective. 
18. Erda Khursyiah Basir. (2025, April 2) Bernama. Maintaining Work-Life Balance In The Construction 
Industry. Bernama. https://www.bernama.com/en/news.php?id=2335405 
19. Eurofound. (2024). Finland:  Development in working  life  2022.  Retrieved  from 

www.rsisinternational.org 
Page 7271 
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS) 
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025 
 
 
 
https://www.eurofound.europa.eu/system/files/2023-05/wpef23011.pdf 
20. European  Institute  for  Gender  Equality.  (2024).  Gender  Equality  Index  2024:
  Finland.  https://eige.europa.eu/gender-equality-
index/2024/country/FI#:~:text=In%202022%2C%20the%20full%2 
Dtime,the%20gender%20gap%20slightly%20declined 
21. Farizan Zainal.  (2025,  Mei  14).  Aliff Syukri dedah perlu RM40,000 sebulan untuk komitmen  banglo 
mewah.  Rotikaya  https://www.rotikaya.com/aliff-syukri-dedah-perlu-rm40000-sebulan-untuk-
komitmen-banglo-mewah/ 
22. Gardner,  S.  (2019).  Work-life  balance:  Denmark  vs  USA.  Marriott  Student  Review,  2(3),  Article  3. 
https://scholarsarchive.byu.edu/marriottstudentreview/vol2/iss3/3 
23. Gomez-Baggethun, E. (2022). Rethinking work for a just and sustainable future. Ecological Economics, 
200, 107506. https://doi.org/10.1016/j.ecolecon.2022.107506 
24. Gustafsson, A.-K., Brandsma, N., Arleskär, A., & McLoughlin Laewen, S. (2024, June 1). Working life 
in  Sweden.  European  Foundation  for  the  Improvement  of  Living  and  Working  Conditions. 
https://www.eurofound.europa.eu/en/resources/article/2024/working-life-sweden 
25. Habermas, J. (1984). The theory of communicative action: Reason and the rationalization of society (T. 
McCarthy, Trans.). Beacon Press. 
26. Harper,  L. (2023,  November  8).  Fika,  four-week  holidays  –  and  zero  overtime:  Sweden’s  stunningly 
healthy  work  culture.  The  Guardian  https://www.theguardian.com/lifeandstyle/2023/nov/08/fika-four-
week-holidays-and-zero-overtime-swede ns-stunningly-healthy-work-culture 
27. High Commission of India, Kuala Lumpur. (2025, April 8). Working Conditions in Malaysia. Ministry 
of External Affairs,  Government  of  India.  https://hcikl.gov.in/home/Labour-
Community-Welfare/Indian-Workers-coming-to-Malaysia/Working-Cond  itions-in-
Malaysia?utm_source=chatgpt.com 
28. Hemme,  M.  S.,  Hendrikx,  F.,  Mangan,  D.,  Hiessl,  C.,  &  Rainone,  S.  (2025,  January  22).  Denmark 
implements the opt-out of maximum weekly  working time  in  2024: Why  this recent change? Kluwer 
Workplace Law & Policy Blog. https://global-workplace-law-and-policy.kluwerlawonline.com 
29. Higginbottom, K. (2017, June 29). Denmark’s happy workforce highlights work-life balance. Raconteur. 
https://www.raconteur.net/future-of-work/denmarks-happy-workforce-highlights-work-life-balance 
30. Herein System - Finland. (2018). Council of Europe. https://www.coe.int/en/web/herein-system/finland 
31. International Labour Organization. (2024, June 11). Malaysia ratifies the Occupational Safety and Health 
Convention,1981(No.155).  https://www.ilo.org/resource/news/ilc/112/malaysia-ratifies-occupational-
safety-and-health-convention-19 81-no-155 
32. Hook,  J.  N.,  Hodge,  A.S.,  Zhang,  H.,  Tongeren,  D.  R.  V.,  &  Davis,  D.E.  (2021,  october  25). 
Minimalism, Voluntary Simplicity, and Well-Being: A Systematic Review of The Empirical Literature. 
The Journal of Positive Psychology, 18(1), 130–141. https://doi.org/10.1080/17439760.2021.1991450 
33. Johnsen,  H.  (2024,  June  22).  Work-life  balance  for  expatriates  in  Denmark!  The  Good  Expat  Life. 
https://www.thegoodexpatlife.com/post/work-life-balance-for-expatriates-in-denmark-1 
34. Kang,  J.  (2021).  The  impact  of  living  a  calling  on  job  outcomes:  The  mediating  role  of  work–life 
balance. 
Journal of Vocational Behavior, 128, 103586. https://doi.org/10.1016/j.jvb.2021.103586 
35. Kokkinen, A., Jalasjoki, P. & Obstbaum, M. (2025, February 6). Finnish Economy’s Long-Term Growth 
Outlook Squeezed By A Shrinking Working-Age Population and Weak Productivity. Bank of Finland 
Bulletin. 
https://www.bofbulletin.fi/en/2025/articles/finnish-economy-s-long-term-growth-outlook-squeezed-by-a-
s hrinking-working-age-population-and-weak-productivity/ 
36. Lahav, E., & Shavit, T. (2025). The perceived impact of current work–life  balance on one's financial 
future.  Journal  of  Behavioral  and  Experimental  Finance,  46,
  101047. 
https://doi.org/10.1016/j.jbef.2025.101047 
37. Linando, J. A. (2022). A relational perspective comparison of workplace discrimination toward Muslims 
in  Muslim-minority  and  Muslim-majority  countries.  International  Journal  of  Cross  Cultural 
Management, 23(1), 31–57. https://doi.org/10.1177/14705958221120990 
38. Llave,  O.  V.  (2015,  August  10).  Policies  To  Improve  Work–Life  Balance.  Eurofound 

www.rsisinternational.org 
Page 7272 
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS) 
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025 
 
 
 
https://www.eurofound.europa.eu/en/publications/2015/policies-improve-work-life-balance 
39. Lloyd,  K.,  &  Pennington,  W.  (2020).  Towards  a  theory  of  minimalism  and  wellbeing.  International 
Journal of Applied Positive Psychology, 5(3), 121–136. https://doi.org/10.1007/s41042-020-00030-y 
40. Maguire,  J.  (2023,  August  14).  The  sexy  truth  to  why  I  don't  want  work-life  balance.  Medium. 
https://medium.com/change-your-mind/the-sexy-truth-to-why-i-dont-want-work-life-balance-
5c65bd0c8e2
 
2 
41. Malay Mail. (2024, October 3). Toxic work environment, excessive workloads: Another case of junior 
doctors  claiming  to  be  bullied  by  seniors  up  north,  say  complaints  fall  on  deaf  ears.  Malay  Mail. 
https://www.malaymail.com/news/malaysia/2024/10/03/toxic-work-environment-excessive-workloads-
ano  ther-case-of-junior-doctors-claiming-to-be-bullied-by-seniors-up-north-say-complaints-fall-on-deaf-
ears/1 52421 
42. Marecki,  Ł.  (2024).  Impact  of  work-life balance  on  employee  productivity and well-being. Journal  of 
Management and Financial Sciences, 50. https://doi.org/10.33119/jmfs.2023.50.9 
43. Maizura  Yasin,  Nur  Surayyah  Madhubala  Abdullah,  Samsilah  Roslan,  Nor  Wahiza  Abdul  Wahat  & 
Norzihani Saharuddin. (2021). Values related to Moral Behavioral Practice in Malay Students context. 
Asian Social Science, 17(11), 170. https://doi.org/10.5539/ass.v17n11p170 
44. McWhinney,  J.  (2023,  October  7).  The  Nordic  model:  Pros  and  cons.  Investopedia. 
https://www.investopedia.com/articles/investing/100714/nordic-model-pros-and-cons.asp 
45. Ministry  of Education and Culture. (2023, June 28). Action  plan to promote diversity  in the  arts and 
culture. https://okm.fi/en/-/action-plan-to-promote-diversity-in-the-arts-and-culture 
46. Muhammad Atif Sheikh, Attiya Ashiq, Muhammad Ramzan & Ali Hasan. (2018). Impact of work and 
home demands on work-life balance: Mediating role of work-family conflicts. International Journal of 
Academic  Research  in  Business  and  Social  Sciences,  8(9),  1–18. 
https://www.researchgate.net/publication/327689374_Impact_of_Work_and_Home_Demands_on_Work
_L ife_Balance_Mediating_Role_of_Work_Family_Conflicts 
47. Mohamad  Salih  Mahfouz,  Sara  Amir  Osman,  Badreldin  Abdelrhman  Mohamed,  Esra  Ali  Mahjoub 
Saeed, Mohajer Ibrahim Hassan Ismaeil, Rafiaa Ali Abdalla Elkhider & Merdi Ahmed Orsud. (2023). 
Healthcare  professionals’  experiences  during  the  COVID-19  pandemic  in  Sudan:  A  cross-sectional 
survey assessing quality  of  life,  mental  health,  and work-life  balance.  International  Journal  of  Public 
Health, 68, 1605991. https://doi.org/10.3389/ijph.2023.1605991 
48. Nam,  M.  (2024,  June  14).  The  Nordic  governments  on  work-life  balance.  Global  Workplace  Justice 
Journal. https://gwjusticejournal.com/2024/06/14/the-nordic-governments-on-work-life-balance 
49. Nguyen, X. T. (2021). The Socialist-oriented market economy in Vietnam: Theoretical framework and 
practice. Vietnam Social Sciences, 2(192), 3–17. 
50. Nikel, D. (2019, March 6). Move Over Hygge: Why Lagom Is the Scandinavian Lifestyle Concept We 
Really  Need.  Forbes.  https://www.forbes.com/sites/davidnikel/2019/03/06/move-over-hygge-why-
lagom-is-the-scandinavian-lif estyle-concept-we-really-need/ 
51. Nur Azilah, Amirul, Norasiah & Mohammad Izzwan. (2018). Work-life Balance of Malaysian Lecturers. 
Australian  Academy  of  Business and  Economic  Review,
  4(1),  43-49. https://www.researchgate.net/publication/326506683_Work-
life_Balance_of_Malaysian_Lecturers 
52. Organisation  for  Economic  Co-operation  and  Development.  (2024, March 12).  OECD  Data  Explorer 
Archive:  Denmark.  Retrieved  from  https://data-
explorer.oecd.org/vis?tenant=archive&df[ds]=DisseminateArchiveDMZ&df[id]=DF_BLI&df[ 
ag]=OECD&dq=DNK.WL_EWLH..&to[TIME]=false&vw=ov 
53. Organisation for Economic Co-operation and Development. (2025, April 22). OECD Better Life Index: 
Finland. Retrieved  from 
https://www.oecdbetterlifeindex.org/countries/finland/#:~:text=How's%20Life?,compared%20with%209
4 %25%20of%20women. 
54. Organisation for Economic Co-operation and Development. (2025, April 22). OECD Better Life Index: 
Sweden. https://www.oecd.org/en/publications/serials/how-s-life_g1g317ee.html 
55. Organisation for Economic Co-operation and Development. (2023). OECD better life index: Denmark. 
https://www.oecdbetterlifeindex.org/countries/denmark/ 
56. Organisation  for  Economic  Co-operation  and  Development.  (2023).  Work-life  balance. 

www.rsisinternational.org 
Page 7273 
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS) 
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025 
 
 
 
https://www.oecdbetterlifeindex.org/topics/work-life-balance/ 
57. Patel,  M.,  Patel,  N.,  Mylan  Laboratories  Ltd.  Sarigam,  &  Government  Engineering  College  Valsad. 
(2019).  Exploring  Research  Methodology:  Review  article.  In  International  Journal  of  Research  and 
Review, International  Journal  of  Research  &  Review,6(3). 
https://www.ijrrjournal.com/IJRR_Vol.6_Issue.3_March2019/IJRR0011.pdf 
58. Pound, R. (1943). An introduction to the philosophy of law (Rev. ed.). Yale University Press. 
59. Professionals  of  Business  and  Technology.  (2024,  October  23).  Remember  these  if  you  are  doing 
additional or overtime work.  Tradenomi.fi.  https://www.tradenomi.fi/en/news/remember-this-when-
doing-additional-or-overtime-work/ 
60. Peters,  A.  (2015,  September  10).  Why  Sweden  Is  Shifting  to  a  6-Hour  Work  Day.  Fast  Company. 
https://www.fastcompany.com/3051448/why-sweden-is-shifting-to-a-6-hour-work-day 
61. PwC. (2025, January 22). Finland - Individual - Taxes on Personal Income. Worldwide Tax Summaries. 
https://taxsummaries.pwc.com/finland/individual/taxes-on-personal-income 
62. Randstad. (2024). Employees want work flexibility and equity: 2024 Workmonitor Malaysia. Retrieved 
from  https://www.randstad.com.my/hr-trends/workforce-trends/employees-want-work-flexibility-and-
equity-20 24-workmonitor-malaysia/ 
63. Riedel, M. (2021, August 17). Nordic Discomfort: How Denmark, Sweden, and Finland Could Harm the 
European  Project.  European  Council  on  Foreign  Relations. 
https://ecfr.eu/article/nordic-discomfort-how-denmark-sweden-and-finland-could-harm-the-european-
proje ct/ 
64. Remote.  (2025,  January  16).  Global  Life-Work  Balance  Index  2024  |  Best  Countries  for  Work-Life 
Balance. Remote. https://remote.com/resources/research/global-life-work-balance-index 
65. Remote.  (2024).  Global  Life-Work  Balance  Index  2024  https://remote.com/resources/research/global-
life-work-balance-index 
66. Reporter, S. D. (2024, June 28). Work-life balance in Malaysia second worst in the world | Sinar Daily. 
Sinar Daily.https://www.sinardaily.my/article/219213/focus/national/work-life-balance-in-malaysia-
second-worst-in-th e-world 
67. Ruggeri,
 
A.
 
(2024,
 
March
 
7).
 
Five
 
Countries
 
with  the  Best  Work-Life  Balance.  BBC  Travel. 
https://www.bbc.com/travel/article/20240307-five-countries-with-the-best-work-life-balance 
68. Savage,M.  (2021,April  18).  The  Swedish  Law  of  Wanderlust.  BBC
  Travel. https://www.bbc.com/travel/article/20210418-the-swedish-law-of-wanderlust 
69. Savage, M. (2022,  February  25).  Why  Finland  leads  the  world  in  flexible work.  BBC. https://www.bbc.com/worklife/article/20190807-why-finland-leads-the-world-in-flexible-work 
70. Shipley,  N.  (2011,  March  5).  The  Land  of  the  Lagom.  Watching  the  Swedes. 
https://watchingtheswedes.com/2011/03/05/the-land-of-the-lagom/ 
71. Sievert-Kloster,  S.  (2021,  January  10).  Belonging  Without  Believing:  ‘Cultural  Religion’  in  Secular 
Sweden.Le  Taurillon.  https://www.taurillon.org/belonging-without-believing-cultural-religion-in-
secular-sweden?lang=fr 
72. Sinar  Daily.  (2023,  January  10).  Rasuah  Busters  pays  courtesy  call  on  Dewan  Rakyat  Speaker. 
https://www.sinardaily.my/article/188051/focus/rasuah-busters-pays-courtesy-call-on-dewan-rakyat-
speake
 
r 
73. Sipalan, J. (2025, January 21). Malaysians shun Chinese work culture as diverging values make hiring 
hard. South China Morning Post.https://www.scmp.com/week-
asia/economics/article/3295586/malaysians-shun-chinese-work-culture-diver  ging-values-make-hiring-
hard 
74. Sirgy, M. J. (2017). Work-Life Balance: An Integrative Review. Applied Research in Quality of Life, 
12(1),  229–254.https://www.researchgate.net/publication/313485832_Work-
Life_Balance_an_Integrative_Review 
75. Sivanisvarry  Morhan.  (2024).  Poor  work-life  balance    bane    of    Malaysian    workers.    The  
Sun. 
https://thesun.my/malaysia-news/poor-work-life-balance-bane-of-malaysian-workers-GA12651456 
76. Study in Denmark. (2025, January 17). OECD report: Denmark has world's healthiest work-life balance. 
Retrieved  from  https://studyindenmark.dk/news/oecd-report-denmark-has-worlds-healthiest-work-life-
balance 
77. Tradenomi.  (2024,  October  23).  Remember  These  If  You  Are  Doing  Additional  or  Overtime  Work. 

www.rsisinternational.org

Page 7274

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

https://www.tradenomi.fi/en/news/remember-this-when-doing-additional-or-overtime-work/

78. Trading Economics. (2025). Finland Corruption

Index. https://tradingeconomics.com/finland/corruption-index

79. Ventoniemi, J. (2024, July 27). An American in Finland: What Work Is Like in the World's Happiest

Country.CNBC.https://www.cnbc.com/2024/07/27/american-in-finland-what-work-is-like-in-the-worlds-

happiest-country. html

80. Van De Rijt, J., Van Ginneken, E., & Boone, M. (2022). Lost in translation: The principle of

normalisation in prison policy in Norway and the Netherlands. Punishment & Society, 25(3), 766–783.

https://doi.org/10.1177/14624745221103823

81. We Are Mobile First. (2018, September 11). How minimalism can help you achieve the perfect work-life

balance.Medium.https://medium.com/@WeAreMobile1st/how-minimalism-can-help-you-achieve-the-

perfect-work-life-bala nce-98fe54654499

82. Warren, T., & Hyltoft, L. (2024). Global work-life balance trailblazing: How to lead the world in work-

life balance, with insights from Denmark. International Journal of Sociology and Social Policy, 45(1/2),

1-15. https://doi.org/10.1108/IJSSP-06-2024-0287

83. Warren, T. (2021). Work-life balance and gig work: ‘Where are we now’ and ‘where to next’ with the

work-life

balance

agenda.

Journal

Industrial

Relations,

0(0),

24.https://www.researchgate.net/publication/351236912_Worklife_balance_and_gig_work_'Where_are_

we_ now'_and_'where_to_next'_with_the_work-life_balance_agenda

84. Weinswig, D. (2016, September 7). Millennials Go Minimal: The Decluttering Lifestyle Trend That Is

Taking Over.Forbes.https://www.forbes.com/sites/deborahweinswig/2016/09/07/millennials-go-

minimal-the-decluttering-lifest yle-trend-that-is-taking-over/

85. Worlddata.The world’s largest economies. (2025). https://www.worlddata.info/largest-economies.php

86. Yee, C, Z. (2023, October 6). Rediscovering ancestral wisdom about work-life balance. The Edge

Malaysia. https://theedgemalaysia.com/node/685166