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Malaysia, September 2006
Library of Congress – Federal Research Division Country Profile: Malaysia, September 2006 COUNTRY PROFILE: MALAYSIA September 2006 COUNTRY Formal Name: Malaysia. Short Form: Malaysia. Term for Citizen(s): Malaysian(s). Capital: Since 1999 Putrajaya (25 kilometers south of Kuala Lumpur) Click to Enlarge Image has been the administrative capital and seat of government. Parliament still meets in Kuala Lumpur, but most ministries are located in Putrajaya. Major Cities: Kuala Lumpur is the only city with a population greater than 1 million persons (1,305,792 according to the most recent census in 2000). Other major cities include Johor Bahru (642,944), Ipoh (536,832), and Klang (626,699). Independence: Peninsular Malaysia attained independence as the Federation of Malaya on August 31, 1957. Later, two states on the island of Borneo—Sabah and Sarawak—joined the federation to form Malaysia on September 16, 1963. Public Holidays: Many public holidays are observed only in particular states, and the dates of Hindu and Islamic holidays vary because they are based on lunar calendars. The following holidays are observed nationwide: Hari Raya Haji (Feast of the Sacrifice, movable date); Chinese New Year (movable set of three days in January and February); Muharram (Islamic New Year, movable date); Mouloud (Prophet Muhammad’s Birthday, movable date); Labour Day (May 1); Vesak Day (movable date in May); Official Birthday of His Majesty the Yang di-Pertuan Agong (June 5); National Day (August 31); Deepavali (Diwali, movable set of five days in October and November); Hari Raya Puasa (end of Ramadan, movable date); and Christmas Day (December 25). Flag: Fourteen alternating red and white horizontal stripes of equal width, representing equal membership in the Federation of Malaysia, which is composed of 13 states and the federal government. -
Part One Waterscapes
Part One Waterscapes Heather Sutherland - 9789004254015 Downloaded from Brill.com09/26/2021 06:01:07AM via free access Heather Sutherland - 9789004254015 Downloaded from Brill.com09/26/2021 06:01:07AM via free access HEATHER SUTHERLAND Geography as destiny? The role of water in Southeast Asian history Standard historical narratives usually contain iconic images, epitomizing their central themes. In Indonesian history, one such emblematic scene is said to have occurred in the port-city of Makassar, South Sulawesi (Celebes), in the first half of the seventeenth century. A representative of the Verenigde Oost- Indische Compagnie (VOC, Dutch East India Company) confronted the lead- ers of the twin kingdom of Goa-Tallo’, lords of this thriving east Indonesian entrepôt, and demanded that non-Dutch access to Moluccan spices be curbed. Each time the Company official pressed his case, the ruler responded with variations of the same statement: ‘God has made the earth and the sea, and has divided the earth among men and made the sea common to all’. This exchange symbolizes both the crucial role of oceans and trade in Southeast Asian history, and the conflict between indigenous and European interests and perceptions. This fundamental difference was not rooted in Asian maritime or commercial incapacity, but reflects rather the more aggressive attitudes of the European powers, which in turn derived from the dynamics of their history. Charles Tilly (990) has argued that the burgeoning states of early modern Europe were driven by the competitive pressures of ‘coercion and capital’, as the accumulation of wealth and power formed a mutually reinforcing spiral. -
British Strategic Interests in the Straits of Malacca, 1786-1819
BRITISH STRATEGIC INTERESTS IN THE STRAITS OF MALACCA 1786-1819 Samuel Wee Tien Wang B.A., Simon Fraser University, 1991 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of History O Samuel Wee Tien Wang 1992 SIMON FRASER UNIVERSITY December 1992 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. APPROVAL NAME: Samuel Wee DEGREE: TITLE OF THESIS: British Strategic Interests in the Straits of Malacca, 1786-1819 EXAMINING COMMITTEE: CHAIR: J. I. Little ~dhardIngram, Professor Ian Dyck, Associate ~hfessor Chdrles Fedorak - (Examiner) DATE: 15 December 1992 PARTIAL COPYRIGHT LICENSE 1 hereby grant to Simon Fraser University the right to lend my thesis, project or extended essay (the title of which is shown below) to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalf or for one of its users. I further agree that permission for multiple copying of this work for scholarly purposes may be granted by me or the Dean of Graduate Studies. It is understood that copying or publication of this work for financial gain shall not be allowed without my written permission. Title of Thesis/Project/Extended Essay British Strategic Interests in the Straits of Malacca Author: (signature) Samuel Wee (name) (date) ABSTRACT It has almost become a common-place assumption that the 1819 founding of Singapore at the southern tip of the strategically located Straits of Malacca represented for the English East India Company a desire to strengthen trade with China; that it was part of an optimistic and confident swing to the east which had as its goal, the lucrative tea trade. -
Contesting Boundaries in the Riau Archipelago
CAROLE FAUCHER Contesting boundaries in the Riau Archipelago The fall of the New Order and the implementation of the regional autonomy laws have provided fresh opportunities for the local elite to promote and consolidate their own sphere of influence. As has already been the case in a number of provinces and districts, instances of conflict have spread, often in the context of power struggles and highly complex social and political restructurings (H. Schulte Nordholt 2002). In many cases, these conflicts are popularly articulated through the language of ethnic and religious identity politics. Similarly, ethnic and religious sensitivities which were consciously repressed during the period of the New Order, are now exposed. The Riau Archipelago (or Kepri from Kepulauan Riau) had been so far largely spared from acute tensions and mounting violence. However, among the urban middle class and between generations ideological polarization has taken place. The different attempts to conceptualize ‘Masyarakat Kepri’ – the society of Kepulauan Riau – by politicians and public intellectuals seems to demonstrate how an increasing emphasis on regional identity has gradually superseded a more general concern with the nation. The discussion about the character of the newly formed province of Kepri has oscillated over the past years between the aristocrats’ ideal of reverting to the era of the sultanate, and an image of an industrial oriented pluralistic society, advocated by business people, which is strong and autonomous enough to compete economically with Singapore and Malaysia. The proximity to Malaysia and Singapore has created an interesting para- dox. On one hand, Singapore and Malaysia have been a source of identity for the Malays in the Riau Archipelago as important economic and cultural power bases. -
The Question of the Future of Indian Muslims in Malaysia: the Post-Mahathir Legacy Era
AFRICAN AND ASIAN STUDIES African and Asian Studies 11 (2012) 219-246 brill.nl/aas The Question of the Future of Indian Muslims in Malaysia: The Post-Mahathir Legacy Era Ahmad Noor Sulastry Yurni* Department of Anthropology & Sociology, Faculty of Arts and Social Sciences, University of Malaya, 50603 Kuala Lumpur, Malaysia E-mail: [email protected]; [email protected] Abstract The Malays, Chinese and Indian community in Malaysia have been homogenized since British colonialism. The existence of Indian Muslims’ identity caused a new paradigm shift in Malaysia involving the racial discussion. This paper traces the diffference in Indian Muslims’ identities from Indian and the Hindus. I argued that Indian Muslims share Islam as their religion and faith, while maintaining a Malay way of life and custom in their daily practices. In Malaysia, the Indian Mus- lim community struggled to place their future in terms of social, economic allocation and politi- cal justifijication among the other communities. However, the strength of ethnic politics clearly charted out their involvement in the political base and moved them to fijight for their cause and rights. Hence, today’s Indian Muslim community has caused an Islamic resurgence, which has brought a new Indian dimension as a whole. Keywords homogenized; religion; race; identity and human rights Introduction As a multi-racial country, Malaysia has four major ethnic groups, each with its own traditions: Malay, Chinese, Indian and the indigenous people. Indians form 7.8 percent of the country’s total population of 27 million and are mostly Hindu with origin from Tamil Nadu. The Muslim Malays form 60 percent of the population while the Chinese, who account for 25 percent, are Buddhists or Christians. -
Tracing the Malays in the Malay Land
Available online at www.sciencedirect.com ScienceDirect Procedia - Social and Behavioral Sciences 219 ( 2016 ) 235 – 240 UG*OREDO&RQIHUHQFHRQ%XVLQHVVDQG6RFLDO6FLHQFH*&%66'HFHPEHU .XDOD/XPSXU0DOD\VLD 7UDFLQJWKH0DOD\VLQWKH0DOD\/DQG $EGXO0XWDOLE(PERQJD -XKDUL6KDP-XVRKE-XOLDQL+XVVHLQF5D]LWD0RKDPPDGG aUniversiti Teknologi PETRONAS, Seri Iskandar 32610 Perak MALAYSIA bUniversiti Sultan Zainal Abidin, Kuala Terengganu 21300 Terengganu MALAYSIA cTerengganu Advanced Technical Institute-College University 24000 Terengganu MALAYSIA dUniversiti Teknologi MARA Dungun 23000 Terengganu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©7KH$XWKRUV3XEOLVKHGE\(OVHYLHU/WG 2016 The Authors. Published by Elsevier Ltd. This is an open access article under the CC BY-NC-ND license (3HHUUHYLHZXQGHUUHVSRQVLELOLW\RIWKH2UJDQL]LQJ&RPPLWWHHRIhttp://creativecommons.org/licenses/by-nc-nd/4.0/). WKHUG*&%66 Peer-review under responsibility of the Organizing Committee of the 3rd GCBSS-2015 Keywords:0DOD\ Orang Melayu2ULJLQV*HQHWLF Sejarah Melayu ,QWURGXFWLRQ 7KHRULJLQRIWKH0DOD\LVGRXEWIXO%ULWDQQLFDHQF\FORSHGLDGHILQHVWKHMalayRUOrang -
Tracing the Malays in the Malay Land
Available online at www.sciencedirect.com ScienceDirect Procedia - Social and Behavioral Sciences 219 ( 2016 ) 235 – 240 UG*OREDO&RQIHUHQFHRQ%XVLQHVVDQG6RFLDO6FLHQFH*&%66'HFHPEHU .XDOD/XPSXU0DOD\VLD 7UDFLQJWKH0DOD\VLQWKH0DOD\/DQG $EGXO0XWDOLE(PERQJD -XKDUL6KDP-XVRKE-XOLDQL+XVVHLQF5D]LWD0RKDPPDGG aUniversiti Teknologi PETRONAS, Seri Iskandar 32610 Perak MALAYSIA bUniversiti Sultan Zainal Abidin, Kuala Terengganu 21300 Terengganu MALAYSIA cTerengganu Advanced Technical Institute-College University 24000 Terengganu MALAYSIA dUniversiti Teknologi MARA Dungun 23000 Terengganu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©7KH$XWKRUV3XEOLVKHGE\(OVHYLHU/WG 2016 The Authors. Published by Elsevier Ltd. This is an open access article under the CC BY-NC-ND license (3HHUUHYLHZXQGHUUHVSRQVLELOLW\RIWKH2UJDQL]LQJ&RPPLWWHHRIhttp://creativecommons.org/licenses/by-nc-nd/4.0/). WKHUG*&%66 Peer-review under responsibility of the Organizing Committee of the 3rd GCBSS-2015 Keywords:0DOD\ Orang Melayu2ULJLQV*HQHWLF Sejarah Melayu ,QWURGXFWLRQ 7KHRULJLQRIWKH0DOD\LVGRXEWIXO%ULWDQQLFDHQF\FORSHGLDGHILQHVWKHMalayRUOrang -
Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and The
Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2017 Reading Committee: Christina Sunardi, Chair Patricia Campbell Laurie Sears Philip Schuyler Meilu Ho Program Authorized to Offer Degree: Music ii ©Copyright 2017 Joseph M. Kinzer iii University of Washington Abstract Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer Chair of the Supervisory Committee: Dr. Christina Sunardi Music In this dissertation, I show how Malay-identified performing arts are used to fold in Malay Muslim identity into the urban milieu, not as an alternative to Kuala Lumpur’s contemporary cultural trajectory, but as an integrated part of it. I found this identity negotiation occurring through secular performance traditions of a particular instrument known as the gambus (lute), an Arabic instrument with strong ties to Malay history and trade. During my fieldwork, I discovered that the gambus in Malaysia is a potent symbol through which Malay Muslim identity is negotiated based on various local and transnational conceptions of Islamic modernity. My dissertation explores the material and virtual pathways that converge a number of historical, geographic, and socio-political sites—including the National Museum and the National Conservatory for the Arts, iv Culture, and Heritage—in my experiences studying the gambus and the wider transmission of muzik Melayu (Malay music) in urban Malaysia. I argue that the gambus complicates articulations of Malay identity through multiple agentic forces, including people (musicians, teachers, etc.), the gambus itself (its materials and iconicity), various governmental and non-governmental institutions, and wider oral, aural, and material transmission processes. -
Malayness’ in Malaysia Reconsidered
355 Journal of Southeast Asian Studies, 32 (3), pp 355-366 October 2001. Printed in the United Kingdom. © 2001 The National University of Singapore A History of an Identity, an Identity of a History: The Idea and Practice of ‘Malayness’ in Malaysia Reconsidered Shamsul A. B.* This article is a critique of ethnicity theories based on essentialism – the idea that ethnic traits are innate (essences) both in the individual and the ‘ethnie’ as a social group – which have been adopted, wittingly or unwittingly, by historians in mainstream Malaysian historiography in their effort to explain the formation of ‘Malay-Malayness’ as a social identity. It proposes instead that Malay ethnicity is not innate but rather learned or constructed, and Malay-Malayness has been created as a result of intersecting historical, cultural and social factors at a particular moment in a culture’s life and history. Indeed, Malay-Malayness has been constructed by a colonial historiography and subsequently adopted uncritically by most historians in postcolonial Malaysia, both Malays and non-Malays. Introduction At the outset it may be useful to elucidate my interest in the study of identity in general, and of identity formation in Malaysia in particular, a project that emerged literally ‘from the field’ about two decades ago, when I was conducting anthropological fieldwork (1979-81) for my doctoral thesis. The findings from that research helped me to gain a better understanding of politics, culture and economic development at the grassroots level in Malaysia.1 My research also made me realise that a number of fundamental issues relating to Malaysian state and society as well as to Malaysian studies needed to be addressed; the most critical of these were questions of identity contestation and identity formation, in their individual as well as their collective forms. -
The Johor-VOC Alliance and the Twelve Years Truce: Factionalism, Intrigue and International Diplomacy 1606–13
International Law and Justice Working Papers IILJ Working Paper 2009/8 History and Theory of International Law Series THE JOHOR-VOC ALLIANCE AND THE TWELVE YEARS’ TRUCE: FACTIONALISM, INTRIGUE AND INTERNATIONAL DIPLOMACY 1606–13 PETER BORSCHBERG National University of Singapore Faculty Director: Robert Howse Program in the History and Theory of International Law Co-Directors: Philip Alston and J.H.H. Weiler Directors: Benedict Kingsbury and Martti Koskenniemi Program Director: Angelina Fisher Institute for International Law and Justice Faculty Advisory Committee: New York University School of Law Philip Alston, Kevin Davis, David Golove, Robert Howse, 40 Washington Square South, VH 314 Benedict Kingsbury, Martti Koskenniemi, Mattias Kumm, New York, NY 10012 Linda Silberman, Richard Stewart, J.H.H. Weiler, Website: www.iilj.org Katrina Wyman All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN: 1552-6275 © PETER BORSCHBERG Working Papers are issued at the responsibility of their authors, and do not reflect views of NYU, the IILJ, or associated personnel. New York University School of Law New York, NY 10012 U.S.A. Cite as: IILJ Working Paper 2009/8 (History and Theory of International Law Series) Finalized 12/17/2009 (www.iilj.org) The Johor-VOC Alliance and the Twelve Years’ Truce: Factionalism, Intrigue and International Diplomacy 1606–13 * PETER BORSCHBERG Department of History, National University of Singapore Abstract: Using published and unpublished documents of Dutch, Portuguese and Malay provenance, the present study explores how news of the Twelve Years Truce in December 1609 negatively impacted politics and commerce at the court of the Kingdom of Johor. -
H. Maier We Are Playing Relatives; Riau, the Cradle of Reality and Hybridity
H. Maier We are playing relatives; Riau, the cradle of reality and hybridity In: Bijdragen tot de Taal-, Land- en Volkenkunde, Riau in transition 153 (1997), no: 4, Leiden, 672- 698 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/02/2021 08:25:11PM via free access HENK MAIER 'We Are Playing Relatives' Riau, the Cradle of Reality and Hybridity In a world propelled by disintegration and renewal, 'literature' is still able to offer some of us the ultimate salvation from our anxiety. Is it not tempting, in these days of disquiet, to turn to Hikayat Hang Tuah, that encyclopedia of Malay writing, to soothe our worries, to enlighten our uneasiness about life? Following conventions and subverting them in one and the same movement, the Tale of Hang Tuah is full of irony - and irony is what we may need in order not to be torn apart by our ambivalent desires of intervention and disavowal. Evasive and inconclusive, Hikayat Hang Tuah is exemplary for each and every form of Malay writing. It shows us how to play with love and life, with power and money. One of the many fragments of the Tale that should be able to soothe our anxiety is the one in which Hang Tuah, the merchant's son turned admiral and confidant of the Sultan of Malacca, is expelled from the Malacca court. The expulsion is the result of the slanderous suggestions of Karma Wijaya, the man from Java who has spread a rumor that Hang Tuah has been playing with the ladies in the palace; His Majesty, the Sultan, enraged and humiliated, decides that his most loyal servant should be eliminated. -
Al Azhar Malayness in Riau; the Study and Revitalization of Identity
Al azhar Malayness in Riau; The study and revitalization of identity In: Bijdragen tot de Taal-, Land- en Volkenkunde, Riau in transition 153 (1997), no: 4, Leiden, 764- 773 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/30/2021 03:26:27AM via free access AL AZHAR Malayness in Riau The Study and Revitalization of Identity In the province of Riau, to present oneself as 'a man from Riau', as one 'whose homeland is Riau', as 'a son of the Riau soil', or as 'a real native of Riau' in everyday conversations is not without a burden these days.1 In the presence of the powers-that-be, the above designations can easily be interpreted as a philosophical statement that expresses a desire to break away from the unity and oneness of the nation as defined by the state ideology. 'A son of the Riau soil': it sounds like an attempt to break with the wawasan nusantara, the vision of the archipelago as a political entity, which in New Order Indonesia is considered of such great importance that it has been made a compulsory subject in the curriculum of schools and universities. When stated in the presence of one or more so-called newcomers - those who may have been living in Riau for two generations - such a phrase may easily be understood as a rejection of their being in a particular area that was ordained to enter the map of the Indonesian Republic. Meanwhile, in the presence of people whose ancestors have been living in Riau from generation to generation, people, that is, who feel they are Riau Malays, the statement will most likely bring about more problems, for instance the formulation of an answer to the question: 'What kind of Malay are you?' In this respect, by the way, the people of East Timor and Irian Jaya are better off because they can state openly who they are, although therefore they recently had to put up with allegations of being wrong, 'not yet advanced' and narrow-minded, a frame of mind which then is immediately forgiven: they became a part of Indonesia much later.