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UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First Permalink https://escholarship.org/uc/item/61q8p086 Author Reilly, Brandon Joseph Publication Date 2013 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Brandon Joseph Reilly 2013 © Copyright by Brandon Joseph Reilly 2013 ABSTRACT OF THE DISSERTATION Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First by Brandon Joseph Reilly Doctor of Philosophy in History University of California, Los Angeles, 2012 Professor Michael Salman, Chair My dissertation, “Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First,” examines the study and uses of oral epics in the Philippines from the late 1500s to the present. State institutions and cultural activists uphold epics linked to the pre-colonial era as the most culturally authentic, ancient, and distinctive form of Filipino literature. These “epics” originated as oral traditions performed by culturally diverse groups. Before they could be read, they had to be written down and translated into, first, the colonial language of Spanish, and later, the national languages of English and Filipino. Beginning from the earliest Spanish colonial times, I examine the longer history of writing about, describing, summarizing, and beginning in the late nineteenth century, transcribing the diverse sorts of oral narratives that only in the twentieth century came to be called epics. -
Jurnal Melayu Jilid 11 Disember 2013 ISSN 1675-7513 99 SIMBOL
Jurnal Melayu Jilid 11 99 Disember 2013 SIMBOL KEBESARAN DAULAT, MAHKOTA DAN KERIS DALAM HIKAYAT HANG TUAH TENGKU INTAN MARLINA TENGKU MOHD ALI Universiti Malaya [email protected] SALINAH JA’AFAR Universiti Malaya [email protected] ABSTRAK Kesultanan Melayu merupakan satu identiti penting bagi masyarakat Melayu tradisional. Taat dan setia kepada raja sudah bertapak kukuh dalam jiwa dan kehidupan seharian mereka. Persepsi kesetiaan masyarakat Melayu tradisional terhadap raja atau sultan jelas dapat dilihat dalam karya-karya sastera tradisional seperti Hikayat Hang Tuah, Sejarah Melayu, dan lain-lain . Kebanyakan epik atau hikayat menceritakan tentang kebesaran sultan atau raja dan kesetiaan rakyat terhadap raja-raja Melayu. Walaupun terdapat gambaran berkenaan ketidakadilan yang dilakukan oleh raja-raja Melayu, persepsi ketuanan raja dalam masyarakat Melayu tidak dapat dipisahkan daripada amalan kehidupan mereka. Kajian ini berfokus kepada analisis simbol daulat, mahkota dan keris yang dilihat dapat menjadi ikon, simbol dan indeks bagi masyarakat Melayu tradisional dalam persepsi mereka melihat dan berkhidmat kepada raja yang menjadi ketua pentadbiran dan ketua agama yang terkandung dalam teks Hikayat Hang Tuah. Kata Kunci: Kesultanan Melayu; kebesaran sultan; simbol; Hikayat Hang Tuah; identiti SOVEREIGN SYMBOLS OF DAULAT, MAHKOTA AND KERIS IN HIKAYAT HANG TUAH ABSTRACT Malay Sultanate is an important identity for the Malay traditional community. Obedient and loyal to the king is a must in their daily life. The perception of Malay traditional community loyalty towards their king or sultan can be seen in such of works of literature in the form of an epic like Hikayat Hang Tuah, Sejarah Melayu, and others. Most of the epics or hikayats elaborate more on the throne and the devotion of the people to the Malay rulers. -
Re-Writing Malay History and Identity in Faisal Tehraniâ•Žs Novel 1515
Kunapipi Volume 32 Issue 1 Article 9 2010 The empire strikes back: Re-Writing malay history and identity in Faisal Tehrani’s novel 1515 MD. Salleh Yaapar Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Yaapar, MD. Salleh, The empire strikes back: Re-Writing malay history and identity in Faisal Tehrani’s novel 1515, Kunapipi, 32(1), 2010. Available at:https://ro.uow.edu.au/kunapipi/vol32/iss1/9 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The empire strikes back: Re-Writing malay history and identity in Faisal Tehrani’s novel 1515 Abstract Published in 2003, 1515 by Faisal Tehrani is a unique text within contemporary Malay literature. Among recent novels in Malaysia it is one of the most difficulteadings, r but probably the most refreshing and rewarding one. Perhaps it is also one of the most multifaceted narratives, with elements of romance, adventure, history, legend, postcolonial discourse, postmodernism, socio-political criticism, feminism, and even fantasy. Consequently, the novel also lends itself to various ways of reading: from the perspective of postcolonial, postmodern, socio-political, and feminist theories, or a blending of all of them. Although the novel appears to be postmodern and unique, it in fact is connected not only to postmodernism and magic realism (as associated with Carlos Fuentes and Gabriel Garcia Marquez), but perhaps more importantly it draws on a long established tradition of Malay folk literature, specifically the folk omancer known as cerita penglipur lara (tales of soother of cares). -
Politik Membaca Hikayat Hang Tuah Orientalist Mind and Post-Colonial Mind: the Politics of Reading Hikayat Hang Tuah
Minda Orientalis dan MindaAkademika Pasca-Kolonial 70 (Januari) 2007: 41 - 56 41 Minda Orientalis dan Minda Pasca-Kolonial: Politik Membaca Hikayat Hang Tuah Orientalist Mind and Post-colonial Mind: the Politics of reading Hikayat Hang Tuah KAMARUDDIN M. SAID ABSTRAK Hikayat Hang Tuah ialah sebuah teks sastera Melayu klasik yang menukilkan pelbagai peristiwa budaya-politik Melayu dalam zaman Kesultanan Melaka abad ke lima belas, dan penuh dengan mesej sosial dan politik. Wacana yang diungkapkannya cukup relevan kepada para pembaca kolonial yang berpegang pada perspektif Orientalisme, dan pada pembaca peribumi kini yang berpegang pada perspektif pasca-kolonial. Artikel ini memperkatakan tentang “politik” pembacaan Hikayat Hang Tuah, dengan cara membandingkan pembacaan Richard O. Winstedt, seorang Orientalis Inggeris zaman penjajahan, dan pembacaan oleh penulis sendiri menerusi perspektif pasca-kolonial. Tujuan artikel ini ialah untuk membuktikan bahawa pembacaan Hikayat Hang Tuah sesungguhnya dipandu oleh perenggu minda dan paradigme intelektual yang dibentuk oleh budaya dan politik tertentu yang dipegang oleh sipembaca. Budaya dan politik kolonial di Tanah Melayu pada penghujung abad kesembilan belas dan awal abad kedua puluh bukan sahaja telah membentuk minda Orientalis dalam kalangan para pegawai dan penyelidik kolonial, malah telah mempengaruhi pembacaan mereka hasil menanggapi teks perbumi hanya daripada perspektif teori yang berpengaruh ketika itu, iaitu teori evolusi dan difusi. Setelah zaman penjajahan berakhir, teks yang sama boleh pula dibaca oleh pengkaji peribumi, dengan menggunakan perspektif pasca-kolonial, dan yang berupaya menanggapi pelbagai makna baru. ABSTRACT Hikayat Hang Tuah is a classical Malay literary text, contextualized within the 15th century political-culture of the Melaka Sultanate that is imbued with socio- political messages. -
Hikayat Hang Tuah: Malay Epic and Muslim Mirror
V.I. BRAGINSKY HIKAYAT HANG TUAH: MALAY EPIC AND MUSLIM MIRROR SOME CONSIDERATIONS ON ITS DATE, MEANING AND STRUCTURE Hikayat Hang Tuah (the epic of Hang Tuah), one of the pinnacles of Malay classica1 literature, described as early as the eighteenth century by F. Valentijn as a 'very rare gem', still remains a largely mysterious work which allows of opposed interpretations.1 The study of Hikayat Hang Tuah as a work of literature and, hence, as a research object of the science of literature, was launched by A. Teeuw in articles which described the system of its characters in their quite complex interrelationships. More importantly, perhaps, Teeuw has indicated ways of studying this hikayat as a work which, though heterogeneous in terms of its components, pos- . sesses a single structure and meaning based on a fundamental conception in medieval Malay culture of the relationship between the ruler and his subjects that is favourable for the state (see Teeuw 1960; 1961; 1964). While supporting Teeuw's main ideas, the present author hopes to develop these somewhat further and, perhaps, to add to them some ideas of his own. So far the problem of dating Hikayat Hang Tuah remains unsolved. In a series of interesting articles on this hikayat, B.B. Parnickel asserts that the romance acquired its present shape in the sultanate of Johor, during the 'golden thirty years' of its history (1 640- 1670s), so that its account of the valour displayed by Laksamana Hang Tuah might have redounded to the glory of his very distant successor in that function, Laksamana Abd al-Jamil, the most powerful courtier in Johor at that time (Parnickel 1962:148-9). -
Words Over Borders: Trafficking Literatures in Southeast Asia
ASIATIC, VOLUME 3, NUMBER 2, DECEMBER 2009 Words Over Borders: Trafficking Literatures in Southeast Asia Muhammad Haji Salleh1 Universiti Sains Malaysia Abstract This paper traces the paths of literary works that cross linguistic and cultural borders, and have been adopted into the receiving cultures. Their sources may be as far away as India, or as close as Java and the Malay Peninsula, but have spread and later become well-loved local stories and poems as they provide genres and forms to be emulated and enjoyed. From India came the Ramayana, which travelled to Thailand, Cambodia, and Java, and from Java to the Malay Peninsula and Patani. From the Malay Peninsula and/or Sumatra the pantun marched into the other islands of the Archipelago, was brought to Sri Lanka and also South Africa, and in the 19th century to Europe. The romantic Javanese Panji story caught the imagination Malay and Patani performers who took it to Ayuthia. These texts were thus translated, transformed, and adapted in a wide literary area, resulting in not only various literary performances but also in related arts. Keywords Ramayana, shadow play/wayang, pantun, Panji, Islam, Southeast Asia Southeast Asia stretches from the Vietnamese peninsula, and then curves into Kampuchea, Laos, and to Thailand, while extending south to the Malay Peninsula. At the end of this peninsula it breaks and is dispersed as the islands of Indonesia and the Philippines. To the west of Thailand are the high mountains with peoples, languages, and cultures called the Burmese or Myanmarese. Hundreds of tribes, races, and cultures and thousands of 1 Muhammad Haji Salleh is a poet, theoretician, translator, and teacher, who writes in both Malay and English. -
Textualizing Epics in Philippine History from The
UNIVERSITY OF CALIFORNIA Los Angeles Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Brandon Joseph Reilly 2013 © Copyright by Brandon Joseph Reilly 2013 ABSTRACT OF THE DISSERTATION Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First by Brandon Joseph Reilly Doctor of Philosophy in History University of California, Los Angeles, 2012 Professor Michael Salman, Chair My dissertation, “Collecting the People: Textualizing Epics in Philippine History from the Sixteenth Century to the Twenty-First,” examines the study and uses of oral epics in the Philippines from the late 1500s to the present. State institutions and cultural activists uphold epics linked to the pre-colonial era as the most culturally authentic, ancient, and distinctive form of Filipino literature. These “epics” originated as oral traditions performed by culturally diverse groups. Before they could be read, they had to be written down and translated into, first, the colonial language of Spanish, and later, the national languages of English and Filipino. Beginning from the earliest Spanish colonial times, I examine the longer history of writing about, describing, summarizing, and beginning in the late nineteenth century, transcribing the diverse sorts of oral narratives that only in the twentieth century came to be called epics. I pay particular attention to how the instruments of pen, printing press, tape recorder, and video recorder, and media of preservation such as government report, published ii or unpublished colonial chronicle, scholarly textualization, coffee table book, or television show, have shaped the epics. -
Sejarah / Sastra VOLUME 16 No
HUMANIORA Kuntowijoyo, Sejarah / Sastra VOLUME 16 No. 1 Februari 2004 Halaman 17 - 26 SEJARAH / SASTRA Kuntowijoyo* ABSTRAK Di Indonesia sejarah dan sastra menjadi satu dalam mitos sampai awal abad ke-20. Ketika kesadaran mitis itu berakhir, keduanya berjalan senndiri-sendiri. Sekalipun keduanya merekam realitas, tetapi sejarah adalah ilmu, sastra adalah imajinasi. Sejarah dan sastra berbeda dalam struktur dan substansi. Dalam struktur sejarah ada evidensi, informasi, fakta, dan berguna untuk menjelaskan realitas. Dalam struktur sastra ada strukturalisasi kemungkinan, ekspresi, imajinasi, dan berguna untuk mengadili realitas. Sementara itu, substansi sejarah adalah objektifikasi kehidupan karena ia harus sadar akan perubahan. Sastra adalah subjektifikasi kehidupan dan acuannya adalah keabadian. Kata kunci : kesadaran mitis - struktur - substansi - kesadaran historis - fungsi akademis - fungsi sosial PENGANTAR Sartono Kartodirdjo pada 1987, A. Teuw menyimpulkan, “syukurlah ada sastra dan ejarah sebagai ilmu hidup di tengah ilmu sejarah sebagai dua ragam peng- dunia realitas, pekerjaannya ialah ungkapan persepsi manusia tentang dirinya” merekonstruksikan realitas itu. (Teeuw, dalam Alfian dkk, 1987: 11-33). Sastra sebagai seni hidup dalam dunia Katanya, orang yang ingin mencari informasi imajinasi, pekerjaannya ialah meng- yang “tepat” tentang priyayi dapat membaca ekspresikan imajinasi itu. Sejarah dan sastra buku Sartono Kartodirdjo dkk. mengenai berbeda dalam struktur dan substansi. peradaban priyayi, sedangkan kalau orang Perbedaan itu—sebagaimana dikatakan ingin mengetahui rekaman manusia dengan oleh Thomas Clark Pollock dalam The latar belakang dunia Jawa dan kepriyayian Nature of Literature, Its Relation to Science: dapat membaca novel Arswendo Atmowiloto, Language in Human Experience—ialah Canting. Atau—artikel ini ingin menambah- karena sejarah adalah referential symbol- kan—orang dapat membaca novel Umar ism, sedangkan sastra adalah evocative Kayam, Para Priyayi, dan novel Kuntowijoyo, Pasar. -
UC Riverside Electronic Theses and Dissertations
UC Riverside UC Riverside Electronic Theses and Dissertations Title Playing Along Infinite Rivers: Alternative Readings of a Malay State Permalink https://escholarship.org/uc/item/70c383r7 Author Syed Abu Bakar, Syed Husni Bin Publication Date 2015 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA RIVERSIDE Playing Along Infinite Rivers: Alternative Readings of a Malay State A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Comparative Literature by Syed Husni Bin Syed Abu Bakar August 2015 Dissertation Committee: Dr. Hendrik Maier, Chairperson Dr. Mariam Lam Dr. Tamara Ho Copyright by Syed Husni Bin Syed Abu Bakar 2015 The Dissertation of Syed Husni Bin Syed Abu Bakar is approved: ____________________________________________________ ____________________________________________________ ____________________________________________________ Committee Chairperson University of California, Riverside Acknowledgements There have been many kind souls along the way that helped, suggested, and recommended, taught and guided me along the way. I first embarked on my research on Malay literature, history and Southeast Asian studies not knowing what to focus on, given the enormous corpus of available literature on the region. Two years into my graduate studies, my graduate advisor, a dear friend and conversation partner, an expert on hikayats, Hendrik Maier brought Misa Melayu, one of the lesser read hikayat to my attention, suggesting that I read it, and write about it. If it was not for his recommendation, this dissertation would not have been written, and for that, and countless other reasons, I thank him kindly. I would like to thank the rest of my graduate committee, and fellow Southeast Asianists Mariam Lam and Tamara Ho, whose friendship, advice, support and guidance have been indispensable. -
UNIVERSITY of CALIFORNIA RIVERSIDE Playing Along Infinite Rivers: Alternative Readings of a Malay State a Dissertation Submitted
UNIVERSITY OF CALIFORNIA RIVERSIDE Playing Along Infinite Rivers: Alternative Readings of a Malay State A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Comparative Literature by Syed Husni Bin Syed Abu Bakar August 2015 Dissertation Committee: Dr. Hendrik Maier, Chairperson Dr. Mariam Lam Dr. Tamara Ho Copyright by Syed Husni Bin Syed Abu Bakar 2015 The Dissertation of Syed Husni Bin Syed Abu Bakar is approved: ____________________________________________________ ____________________________________________________ ____________________________________________________ Committee Chairperson University of California, Riverside Acknowledgements There have been many kind souls along the way that helped, suggested, and recommended, taught and guided me along the way. I first embarked on my research on Malay literature, history and Southeast Asian studies not knowing what to focus on, given the enormous corpus of available literature on the region. Two years into my graduate studies, my graduate advisor, a dear friend and conversation partner, an expert on hikayats, Hendrik Maier brought Misa Melayu, one of the lesser read hikayat to my attention, suggesting that I read it, and write about it. If it was not for his recommendation, this dissertation would not have been written, and for that, and countless other reasons, I thank him kindly. I would like to thank the rest of my graduate committee, and fellow Southeast Asianists Mariam Lam and Tamara Ho, whose friendship, advice, support and guidance have been indispensable. Also, Muhamad Ali and Justin McDaniel, whose graduate courses have cultivated my interest in Southeast Asia beyond the literary into appreciating the religious complexity and diversity of the region. -
Notes on the Sejarah Melayuand Royal Malay Art
ZAKARIAALI NOTES ON THE SEJARAH MELAYUAND ROYAL MALAY ART Numerous objects are mentioned in the Sejarah Melayu, completed Demang Lebar Daun initiates the festivities or Malay Annals, a semi-historical account ofthe Malacca with a wide variety of entertainments that continue for sultans, their ancestors, and their descendants, first writ forty days and forty nights. Buffaloes, oxen, and sheep ten in 1482, by aJohore prince, Raja Bongsu, also known are slaughtered to feed the guests. Princes, ministers, as Tun Sri Lanang.' The objects include textiles, weap courtiers, heralds, chieftains, and all the people feast ons, metalwork, furniture, musical instruments, tomb and drink to the accompaniment ofevery sort of music. stones, vessels, buildings, gardens, and fortifications (see Then the ceremonial water in the golden vessels studded appendixj." The importance of these objects is twofold: with jewels is brought in. The prince and his bride are first, although they are accidental to the narration ofthe borne in procession seven times round the pavilion, and story, they give us hints about of the material culture of take the purification bath on the central platform. The fifteenth- and sixteenth-century Malacca and the sur prince unwraps his towel and puts on his royal sarong, rounding port cities. Second, they tell us something called darapata darmani, and the princess wears hers, about how artistic objects were to be understood in called burudaimani. Both are invested with the complete Malacca in those centuries. insignia of sovereignty, whereupon they sit on the gold The objects in the Sejarah Melayu are used like props en dais . They eat the ceremonial rice while everybody on a stage to suggest the setting. -
B. Parnickel an Epic Hero and an Epic Traitor in the Hikayat Hang Tuah In: Bijdragen Tot De Taal-, Land- En Volkenkunde 132 (197
B. Parnickel An epic hero and an epic traitor in the Hikayat Hang Tuah In: Bijdragen tot de Taal-, Land- en Volkenkunde 132 (1976), no: 4, Leiden, 403-417 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/27/2021 11:25:09AM via free access B. B. PARNICKEL * AN EPIC HERO AND AN "EPIC TRAITOR" IN THE HIKAYAT HANG TV AH The study of the Hikayat Hang Tuah, the most monumental product of late medieval Malay literature, has raised many controversial questions. One of them is, no doubt, the prpblem of the social tenor of the HHT, whose principal hero, as is already announced in its wordy heading, "showed great loyalty to his sovereign and renderedhim many great services". Some fifteen years ago, in a paper read at the 25th Oriëntalist Congress, the present author called attention to the utter ingratitude of the raja of Malacca towards the bravest of his heroes, and expressed the opinion that the written version of the HHT which has come down to us, represents a court adaptation of a popular epic containing "a new Malay version of the conflict between a hero and a monarch, the con- flict which is so typical for a feudal epic".1 That paper, having been translated into English, drew a great deal of attention from Malayists, among whom the most explicit critic was Teeuw.2 Profound study of the text of the HHT, such as Teeuw emphatically calls for, makes it possible to abandon the support of an oral epos of Hang Tuah which has not been transmitted to us, and provides, in my opinion, new ar- guments in favour of my viewpoint, which probably was not expounded too convincingly.