Spatial Evolution of Sama-Bajau Houses in Coastal Area of Sabah
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Linguistic Background to SE Asian Sea Nomadism
The linguistic background to SE Asian sea nomadism Chapter in: Sea nomads of SE Asia past and present. Bérénice Bellina, Roger M. Blench & Jean-Christophe Galipaud eds. Singapore: NUS Press. Roger Blench McDonald Institute for Archaeological Research University of Cambridge Department of History, University of Jos Correspondence to: 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/ Ans (00-44)-(0)1223-560687 Mobile worldwide (00-44)-(0)7847-495590 E-mail [email protected] http://www.rogerblench.info/RBOP.htm This printout: Cambridge, March 21, 2017 Roger Blench Linguistic context of SE Asian sea peoples Submission version TABLE OF CONTENTS 1. Introduction 3 2. The broad picture 3 3. The Samalic [Bajau] languages 4 4. The Orang Laut languages 5 5. The Andaman Sea languages 6 6. The Vezo hypothesis 9 7. Should we include river nomads? 10 8. Boat-people along the coast of China 10 9. Historical interpretation 11 References 13 TABLES Table 1. Linguistic affiliation of sea nomad populations 3 Table 2. Sailfish in Moklen/Moken 7 Table 3. Big-eye scad in Moklen/Moken 8 Table 4. Lake → ocean in Moklen 8 Table 5. Gill-net in Moklen/Moken 8 Table 6. Hearth on boat in Moklen/Moken 8 Table 7. Fishtrap in Moklen/Moken 8 Table 8. ‘Bracelet’ in Moklen/Moken 8 Table 9. Vezo fish names and their corresponding Malayopolynesian etymologies 9 FIGURES Figure 1. The Samalic languages 5 Figure 2. Schematic model of trade mosaic in the trans-Isthmian region 12 PHOTOS Photo 1. Orang Laut settlement in Riau 5 Photo 2. -
Petualangan Unjung Dan Mbui Kuvong
PETUALANGAN UNJUNG DAN MBUI KUVONG Naskah dan Dokumen Nusantara XXXV PETUALANGAN UNJUNG DAN MBUI KUVONG SASTRA LISAN DAN KAMUS PUNAN TUVU’ DARI Kalimantan dikumpulkan dan disunting oleh Nicolas Césard, Antonio Guerreiro dan Antonia Soriente École française d’Extrême-Orient KPG (Kepustakaan Populer Gramedia) Jakarta, 2015 Petualangan Unjung dan Mbui Kuvong: Sastra Lisan dan Kamus Punan Tuvu’ dari Kalimantan dikumpulkan dan disunting oleh Nicolas Césard, Antonio Guerreiro dan Antonia Soriente Hak penerbitan pada © École française d’Extrême-Orient Hak cipta dilindungi Undang-undang All rights reserved Diterbitkan oleh KPG (Kepustakaan Populer Gramedia) bekerja sama dengan École française d’Extrême-Orient Perancang Sampul: Ade Pristie Wahyo Foto sampul depan: Pemandangan sungai di Ulu Tubu (Dominique Wirz, 2004) Ilustrasi sampul belakang: Motif tradisional di balai adat Respen Tubu (Foto A. Soriente, 2011) Penata Letak: Diah Novitasari Cetakan pertama, Desember 2015 382 hlm., 16 x 24 cm ISBN (Indonesia): 978 979 91 0976 7 ISBN (Prancis): 978 2 85539 197 7 KPG: 59 15 01089 Alamat Penerbit: KPG (Kepustakaan Populer Gramedia) Gedung Kompas Gramedia, Blok 1 lt. 3 Jln. Palmerah Barat No. 29-37, JKT 10270 Tlp. 536 50 110, 536 50 111 Email: [email protected] Dicetak oleh PT Gramedia, Jakarta. Isi di luar tanggung jawab percetakan. DAFtaR ISI Daftar Isi — 5 Kata Sambutan — 7 - Robert Sibarani, Ketua Asosiasi Tradisi Lisan (ATL) Wilayah Sumatra Utara — 7 - Amat Kirut, Ketua Adat Suku Punan, Desa Respen Tubu, Kecamatan Malinau Utara, -
And Bugis) in the Riau Islands
ISSN 0219-3213 2018 no. 12 Trends in Southeast Asia LIVING ON THE EDGE: BEING MALAY (AND BUGIS) IN THE RIAU ISLANDS ANDREW M. CARRUTHERS TRS12/18s ISBN 978-981-4818-61-2 30 Heng Mui Keng Terrace Singapore 119614 http://bookshop.iseas.edu.sg 9 789814 818612 Trends in Southeast Asia 18-J04027 01 Trends_2018-12.indd 1 19/6/18 8:05 AM The ISEAS – Yusof Ishak Institute (formerly Institute of Southeast Asian Studies) is an autonomous organization established in 1968. It is a regional centre dedicated to the study of socio-political, security, and economic trends and developments in Southeast Asia and its wider geostrategic and economic environment. The Institute’s research programmes are grouped under Regional Economic Studies (RES), Regional Strategic and Political Studies (RSPS), and Regional Social and Cultural Studies (RSCS). The Institute is also home to the ASEAN Studies Centre (ASC), the Nalanda-Sriwijaya Centre (NSC) and the Singapore APEC Study Centre. ISEAS Publishing, an established academic press, has issued more than 2,000 books and journals. It is the largest scholarly publisher of research about Southeast Asia from within the region. ISEAS Publishing works with many other academic and trade publishers and distributors to disseminate important research and analyses from and about Southeast Asia to the rest of the world. 18-J04027 01 Trends_2018-12.indd 2 19/6/18 8:05 AM 2018 no. 12 Trends in Southeast Asia LIVING ON THE EDGE: BEING MALAY (AND BUGIS) IN THE RIAU ISLANDS ANDREW M. CARRUTHERS 18-J04027 01 Trends_2018-12.indd 3 19/6/18 8:05 AM Published by: ISEAS Publishing 30 Heng Mui Keng Terrace Singapore 119614 [email protected] http://bookshop.iseas.edu.sg © 2018 ISEAS – Yusof Ishak Institute, Singapore All rights reserved. -
English for the Indigenous People of Sarawak: Focus on the Bidayuhs
CHAPTER 6 English for the Indigenous People of Sarawak: Focus on the Bidayuhs Patricia Nora Riget and Xiaomei Wang Introduction Sarawak covers a vast land area of 124,450 km2 and is the largest state in Malaysia. Despite its size, its population of 2.4 million people constitutes less than one tenth of the country’s population of 30 million people (as of 2015). In terms of its ethnic composition, besides the Malays and Chinese, there are at least 10 main indigenous groups living within the state’s border, namely the Iban, Bidayuh, Melanau, Bisaya, Kelabit, Lun Bawang, Penan, Kayan, Kenyah and Kajang, the last three being collectively known as the Orang Ulu (lit. ‘upriver people’), a term that also includes other smaller groups (Hood, 2006). The Bidayuh (formerly known as the Land Dayaks) population is 198,473 (State Planning Unit, 2010), which constitutes roughly 8% of the total popula- tion of Sarawak. The Bidayuhs form the fourth largest ethnic group after the Ibans, the Chinese and the Malays. In terms of their distribution and density, the Bidayuhs are mostly found living in the Lundu, Bau and Kuching districts (Kuching Division) and in the Serian district (Samarahan Division), situated at the western end of Sarawak (Rensch et al., 2006). However, due to the lack of employment opportunities in their native districts, many Bidayuhs, especially youths, have migrated to other parts of the state, such as Miri in the east, for job opportunities and many have moved to parts of Peninsula Malaysia, espe- cially Kuala Lumpur, to seek greener pastures. Traditionally, the Bidayuhs lived in longhouses along the hills and were involved primarily in hill paddy planting. -
Learn Thai Language in Malaysia
Learn thai language in malaysia Continue Learning in Japan - Shinjuku Japan Language Research Institute in Japan Briefing Workshop is back. This time we are with Shinjuku of the Japanese Language Institute (SNG) to give a briefing for our students, on learning Japanese in Japan.You will not only learn the language, but you will ... Or nearby, the Thailand- Malaysia border. Almost one million Thai Muslims live in this subregion, which is a belief, and learn how, to grow other (besides rice) crops for which there is a good market; Thai, this term literally means visitor, ASEAN identity, are we there yet? Poll by Thai Tertiary Students ' Sociolinguistic. Views on the ASEAN community. Nussara Waddsorn. The Assumption University usually introduces and offers as a mandatory optional or free optional foreign language course in the state-higher Japanese, German, Spanish and Thai languages of Malaysia. In what part students find it easy or difficult to learn, taking Mandarin READING HABITS AND ATTITUDES OF THAI L2 STUDENTS from MICHAEL JOHN STRAUSS, presented partly to meet the requirements for the degree MASTER OF ARTS (TESOL) I was able to learn Thai with Sukothai, where you can learn a lot about the deep history of Thailand and culture. Be sure to read the guide and learn a little about the story before you go. Also consider visiting neighboring countries like Cambodia, Vietnam and Malaysia. Air LANGUAGE: Thai, English, Bangkok TYPE OF GOVERNMENT: Constitutional Monarchy CURRENCY: Bath (THB) TIME ZONE: GMT No 7 Thailand invites you to escape into a world of exotic enchantment and excitement, from the Malaysian peninsula. -
The Malayic-Speaking Orang Laut Dialects and Directions for Research
KARLWacana ANDERBECK Vol. 14 No., The 2 Malayic-speaking(October 2012): 265–312Orang Laut 265 The Malayic-speaking Orang Laut Dialects and directions for research KARL ANDERBECK Abstract Southeast Asia is home to many distinct groups of sea nomads, some of which are known collectively as Orang (Suku) Laut. Those located between Sumatra and the Malay Peninsula are all Malayic-speaking. Information about their speech is paltry and scattered; while starting points are provided in publications such as Skeat and Blagden (1906), Kähler (1946a, b, 1960), Sopher (1977: 178–180), Kadir et al. (1986), Stokhof (1987), and Collins (1988, 1995), a comprehensive account and description of Malayic Sea Tribe lects has not been provided to date. This study brings together disparate sources, including a bit of original research, to sketch a unified linguistic picture and point the way for further investigation. While much is still unknown, this paper demonstrates relationships within and between individual Sea Tribe varieties and neighbouring canonical Malay lects. It is proposed that Sea Tribe lects can be assigned to four groupings: Kedah, Riau Islands, Duano, and Sekak. Keywords Malay, Malayic, Orang Laut, Suku Laut, Sea Tribes, sea nomads, dialectology, historical linguistics, language vitality, endangerment, Skeat and Blagden, Holle. 1 Introduction Sometime in the tenth century AD, a pair of ships follows the monsoons to the southeast coast of Sumatra. Their desire: to trade for its famed aromatic resins and gold. Threading their way through the numerous straits, the ships’ path is a dangerous one, filled with rocky shoals and lurking raiders. Only one vessel reaches its destination. -
Moral Is Political Notions of Ideal Citizenship in Lie Kim Hok’S Hikajat Khonghoetjoe
WacanaEvi Sutrisno Vol. 18 No., Moral 1 (2017): is political 183-215 183 Moral is political Notions of ideal citizenship in Lie Kim Hok’s Hikajat Khonghoetjoe EVI SUTRISNO ABSTRACT This paper argues that the Hikajat Khonghoetjoe (The life story of Confucius), written by Lie Kim Hok in 1897, is a medium to propose modern ideas of flexible subjectivity, cosmopolitanism, active citizenship and the concepts of good governance to the Chinese Peranakans who experienced political and racial discrimination under Dutch colonization. Using the figure of Confucius, Lie aimed to cultivate virtuous subjects who apply their faith and morality in political sphere. He intended to raise political awareness and rights among the Chinese as colonial subjects and to valorize their bargaining power with the Dutch colonial government. By introducing Confucianism, Lie proposed that the Chinese reconnect themselves with China as an alternative patronage which could subvert White supremacy. Instead of using sources in Chinese, Lie translated the biography of Confucius from the European texts. In crafting his story, Lie applied conglomerate authorship, a technique commonly practised by Malay authors. It allowed him to select, combine and appropriate the source texts. To justify that Confucius' virtue and his teaching were superb and are applicable to contemporary life, Lie borrowed and emphasized European writers’ high appraisal of Confucianism, instead of using his own arguments and opinions. I call this writing technique “indirect agency”. KEYWORDS Confucianism; the biography of Confucius; Chinese-Indonesians; Lie Kim Hok; active citizenship; cosmopolitanism. Evi Sutrisno is a PhD student in Anthropology, the University of Washington, Seattle. Her research investigates the foundation and development of the Confucian religion (agama Khonghucu) in Indonesia from the 1890s to 2010. -
1 Orang Asli and Melayu Relations
1 Orang Asli and Melayu Relations: A Cross-Border Perspective (paper presented to the Second International Symposium of Jurnal Antropologi Indonesia, Padang, July 18-21, 2001) By Leonard Y. Andaya In present-day Malaysia the dominant ethnicity is the Melayu (Malay), followed numerically by the Chinese and the Indians. A very small percentage comprises a group of separate ethnicities that have been clustered together by a Malaysian government statute of 1960 under the generalized name of Orang Asli (the Original People). Among the “Orang Asli” themselves, however, they apply names usually associated with their specific area or by the generalized name meaning “human being”. In the literature the Orang Asli are divided into three groups: The Semang or Negrito, the Senoi, and the Orang Asli Melayu.1 Among the “Orang Asli”, however, the major distinction is between themselves and the outside world, and they would very likely second the sentiments of the Orang Asli and Orang Laut (Sea People) in Johor who regard themselves as “leaves of the same tree”.2 Today the Semang live in the coastal foothills and inland river valleys of Perak, interior Pahang, and Ulu (upriver) Kelantan, and rarely occupy lands above 1000 meters in elevation. But in the early twentieth century, Schebesta commented that the areas regarded as Negrito country included lands from Chaiya and Ulu Patani (Singora and Patthalung) to Kedah and to mid-Perak and northern Pahang.3 Most now live on the fringes rather than in the deep jungle itself, and maintain links with Malay farmers and Chinese shopkeepers. In the past they appear to have also frequented the coasts. -
Perubahan Adat Perkawinan Suku Sakai Di Pemukiman Buluh Kasap Kopelapip Kecamatan Mandau
Perubahan Adat Perkawinan Suku Sakai Di Pemukiman Buluh Kasap Kopelapip Kecamatan Mandau Nila Novia Dan Swis Tantoro UNIVERSITAS RIAU Kampus Bina Widya Km. 12,5 Simpang Baru Pekanbaru 28293 Telp. (0761) 63266 Fax. (0761) 63279, 65593 [email protected] (089632483177) ABSTRACT Matrimony at the Sakai community settlement Kasap Reed still thick with certain rituals magical scented some years ago. Marriages that occurred in Sakai tribe society at large is usually only done by a virgin girl and a widower with a widow. Rare marriage between a man married to another woman aka polygamy. The reason is based on practical considerations, namely to avoid costly finance life because life bear more than one wife. Moreover, Bathin as a (Chieftain) used a dog or cat as a tool to legitimize marriage ( Parsudi Suparlan , 1993). The objectives to be achieved in this study are : To find out what the marriage stages procession in the Sakai community Settlements Reed Kasap, Kopelapip, District Mandau. To find out what are the factors that cause changes in the mating stages in the Sakai tribe settlements Reed Kasap, Kopelapip, District Saber, Duri. To find out how the public perception of Sakai in Settlements Reed Kasap, Kopelapip, District Saber, Thorns to a change in the system of their marriage. Subjects in this study is one key informants Bagindo Puyan Rajo, which incidentally is the Head of the Sakai tribe at Reed Residential Kasap, and four informants that researchers choose based on certain criteria (purposive sampling). Changes in mating system occurs because of the Sakai tribe motivating factor, ie internal factors and external factors. -
Inequality of Opportunities Among Ethnic Groups in the Philippines Celia M
Philippine Institute for Development Studies Surian sa mga Pag-aaral Pangkaunlaran ng Pilipinas Inequality of Opportunities Among Ethnic Groups in the Philippines Celia M. Reyes, Christian D. Mina and Ronina D. Asis DISCUSSION PAPER SERIES NO. 2017-42 The PIDS Discussion Paper Series constitutes studies that are preliminary and subject to further revisions. They are being circulated in a limited number of copies only for purposes of soliciting comments and suggestions for further refinements. The studies under the Series are unedited and unreviewed. The views and opinions expressed are those of the author(s) and do not necessarily reflect those of the Institute. Not for quotation without permission from the author(s) and the Institute. December 2017 For comments, suggestions or further inquiries please contact: The Research Information Department, Philippine Institute for Development Studies 18th Floor, Three Cyberpod Centris – North Tower, EDSA corner Quezon Avenue, 1100 Quezon City, Philippines Tel Nos: (63-2) 3721291 and 3721292; E-mail: [email protected] Or visit our website at https://www.pids.gov.ph Inequality of opportunities among ethnic groups in the Philippines Celia M. Reyes, Christian D. Mina and Ronina D. Asis. Abstract This paper contributes to the scant body of literature on inequalities among and within ethnic groups in the Philippines by examining both the vertical and horizontal measures in terms of opportunities in accessing basic services such as education, electricity, safe water, and sanitation. The study also provides a glimpse of the patterns of inequality in Mindanao. The results show that there are significant inequalities in opportunities in accessing basic services within and among ethnic groups in the Philippines. -
A Review of the Malaysia's Heritage Delicacy Alongside with The
Ismail et al. Journal of Ethnic Foods (2021) 8:19 Journal of Ethnic Foods https://doi.org/10.1186/s42779-021-00095-3 REVIEW ARTICLE Open Access The Malay’s traditional sweet, dodol:a review of the Malaysia’s heritage delicacy alongside with the rendition of neighbouring countries Norsyahidah Ismail1, Muhammad Shahrim Ab. Karim1* , Farah Adibah Che Ishak1, Mohd Mursyid Arsyad2, Supatra Karnjamapratum3 and Jiraporn Sirison3 Abstract The Malaysia’s cultural heritage is authentic, unique and colourful with various local cuisines of different races and cultures. It is mainly originated from the Malay culture being the largest ethnic group in the country. The Malays themselves have contributed to many local cuisines ranging from appetiser, soup, main course and dessert. However, some Malay heritage foods have almost been forgotten and jeopardized in quality. This is especially happening to the Malay sweets or desserts which have gradually become less appealing to the younger generations. They are not even familiar with Malay foods, let alone consuming them. Among the popular Malay heritage foods in Malaysia are lemang, ketupat, rendang, wajik and dodol. Dodol specifically has been listed as one of the endangered heritage foods in Malaysia. Preserving the Malay cuisines is part of sustaining the Malay culture and this should begin with a great amount of knowledge and understanding about any elements within the culture itself. This article highlights a nostalgic and evergreen Malay’s traditional sweet, known by the locals as dodol by discussing its history, different types and names of dodol, as well as the recipes, preparation, cooking methods and packaging. -
The Challenge of Religious Pluralism in Malaysia
The Challenge of Religious Pluralism in Malaysia Mohamed Fauzi Yaacob Introduction HE objective of the paper is to describe a situation in today’s TMalaysia where people of diverse religions are co-existing seeming- ly in relative peace, mutual respect and understanding, but remain insti- tutionally separate, a situation which has been described as religious pluralism. Like many terms in the social sciences, the term “religious pluralism” has been used in many senses by its users. In its widest and most common usage, it has been defined as religious diversity or hetero- geneity, which means a simple recognition of the fact that there are many different religious groups active in any given geo-political space under consideration and that there is a condition of harmonious co-exis- tence between followers of different religions. The term has also been used to mean a form of ecumenism where individuals of different reli- gions dialogue and learn from each other without attempting to convince each other of the correctness of their individual set of beliefs. The third sense in the use of the term is that pluralism means accepting the beliefs taught by religions other than one’s own as valid, but not necessarily true. Its usage in the third sense often gives rise to one controversy or another. For the purpose of this paper, the term religious pluralism is used in the first and second senses, to mean the existence of religious hetero- geneity and attempts at promoting understanding through inter-faith dia- logues. Pluralism in the third sense calls for a totally different approach and methodology which is beyond the ken of the present writer.