DOCSLIB.ORG

Bab Ii Dinamika Umno Sebagai Kekuatan Etnis Melayu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bab Ii Dinamika Umno Sebagai Kekuatan Etnis Melayu BAB II DINAMIKA UMNO SEBAGAI KEKUATAN ETNIS MELAYU DALAM POLITIK DAN PEMERINTAHAN MALAYSIA TAHUN 1957-2015 BAB II merupakan bab yang berisi penjelasan tentang dinamika partai UMNO sebagai kekuatan etnis Melayu dalam politik dan pemerintahan Malaysia tahun 1957-2015. Pembahasan pada bab ini akan diawali dengan ulasan tentang sejarah pembentukan UMNO yang sangat erat kaitannya dengan sejarah Semenanjung Malaya dan Federasi Malaysia. Kemudian akan dilanjutkan dengan pembahasan tentang sistem politik dan pemerintahan Malaysia yang berbentuk monarki konstitusional. Setelah mengetahui tentang sejarah pembentukan UMNO beserta sistem politik dan pemerintahan Malaysia, maka pembahasan akan menuju ke studi kasus tentang dinamika UMNO sebagai partai penguasa sejak era Tunku Abdul Rahman Putra Al-Haj (Perdana Menteri ke-1) hingga Dato’ Sri Najib Tun Razak (Perdana Menteri ke-6). A. Sejarah Pembentukan UMNO Membahas tentang sejarah pembentukan United Malays National Organization (UMNO) sangat erat kaitannya dengan membahas sejarah Semenanjung Malaya dari masa pra penjajahan hingga masa pasca penjajahan. Fakta historis menunjukkan bahwa kelahiran UMNO dilatarbelakangi oleh semangat kebangsaan etnis Melayu sebagai penduduk pribumi di wilayah Semenanjung Malaya. Masyarakat etnis Melayu menginginkan kembalinya tata kehidupan yang merdeka dan berdaulat di Semenanjung Malaya sebagaimana 22 keadaan sebelum datangnya bangsa Eropa (Belanda, Portugis dan Inggris). Kedatangan bangsa Eropa di Semenanjung Malaya pada awalnya bertujuan untuk melakukan kerja sama di bidang perdagangan dan pertahanan dengan kerajaan- kerajaan Melayu. Namun, semakin lama tindakan bangsa Eropa berubah menjadi kolonialisme atau penjajahan atas Tanah Melayu. United Malays National Organization (UMNO) muncul sebagai organisasi kebangsaan Melayu yang menentang kolonialisme bangsa Eropa khususnya Inggris. UMNO bercita-cita hendak mendirikan negara Melayu merdeka di wilayah Semenanjung Malaya pasca Perang Dunia ke-2. Sebagai manifestasi dari semangat kebangsaan Melayu, UMNO berjuang untuk mempertahankan kedaulatan pribumi Melayu atas tanah airnya. Selain itu, UMNO juga menjadi benteng bagi golongan Bumiputera (Melayu dan Suku Asli) untuk melawan populasi imigran (Tionghoa dan India) yang sengaja didatangkan oleh Inggris ke wilayah Semenanjung Malaya pada masa penjajahan. Maka, setelah Malaysia meraih kemerdekaan pada tanggal 31 Agustus 1957, UMNO berusaha untuk menjadi kekuatan politik yang menguasai pemerintahan. Semenanjung Malaya sejak zaman dahulu merupakan wilayah yang strategis dalam lalu lintas perdagangan dunia karena menghubungkan wilayah Tiongkok dengan kawasan-kawasan di India dan Arab melalui Selat Malaka. Pada abad ke-10 M, corak kebudayaan feodal tumbuh dan berkembang membentuk peradaban Melayu di Semenanjung Malaya. Oleh karena itu, terdapat beberapa kerajaan kuno yang pernah memerintah di Semenanjung Malaya, seperti: Kerajaan Langkasuka dan Lembah Bujang di Kedah, Kerajaan Beruas dan 23 Gangga Negara di Perak, serta Kerajaan Pan-Pan di Kelantan. Dari masa pertengahan hingga akhir milenium pertama, kerajaan-kerajaan tersebut berada di bawah pengaruh (hegemoni) imperium Kerajaan Sriwijaya yang berkedudukan di Pulau Sumatera. Pengaruh Kerajaan Sriwijaya berakhir ketika datang serangan dari Raja Rajendra Chola (Kerajaan Tamil Kuno di India) yang berhasil menundukkan wilayah Kedah. Kekuasaan Kerajaan Tamil Kuno atas wilayah Semenanjung Malaya melemah ketika berada di bawah kepemimpinan Raja Vira Rajendra Chola. Maka pada masa selanjutnya muncul Kerajaan Buddha Ligor sebagai penguasa di wilayah Kedah. Peradaban di Semenanjung Malaya pun dalam perjalanan sejarahnya mengalami berbagai akulturasi kebudayaan akibat interaksi antara penduduk lokal dengan para pendatang dari wilayah lain. Selama milenium pertama, masyarakat di Semenanjung Malaya mengadopsi ajaran Hindu dan Buddha sebagai corak keagamaan. Sehingga bahasa Sansekerta menjadi bagian dari kebudayaan yang digunakan sehari-hari. Pengaruh Islam masuk ke wilayah Semenanjung Malaya pada abad ke-14 M.1 Terengganu menjadi negeri Melayu pertama yang memeluk agama Islam berdasarkan keterangan pada prasasti “Peringatan Batu” di Kuala Berang. Sultan Muzaffar Shah I dari Kedah memeluk agama Islam pada tahun 1136 M. Setelah itu, Sultan Megat Iskandar Shah (Parameswara) dari Malaka juga memeluk agama Islam pada tahun 1414 M. Islamisasi kedua tokoh pemimpin Melayu tersebut 1Khoridatul Anissa, 2009, Malaysia Macan Asia: Ekonomi, Politik, Sosial-Budaya dan Dinamika Hubungannya dengan Indonesia, Yogyakarta: Garasi, hal. 19. 24 menjadi tonggak sejarah yang penting bagi penyebaran agama Islam ke seluruh wilayah Semenanjung Malaya dan Kepulauan Nusantara. Sehingga pada akhirnya, Islam menjadi agama dan ideologi yang mengakar kuat dalam adat-istiadat atau kebudayaan Melayu. Islam di Semenanjung Malaya mengalami masa keemasan ketika berada di bawah Kesultanan Malaka yang menguasai Selat Malaka sebagai jalur perdagangan dunia. Kesultanan Malaka tumbuh menjadi pusat peradaban Islam dan perdagangan rempah-rempah di Asia Tenggara. Hingga pada tahun 1511 M, Kesultanan Malaka dapat ditaklukkan oleh Portugis dan menjadi koloninya. Setelah Kesultanan Malaka jatuh ke tangan Portugis, penguasaan atas Selat Malaka diperebutkan oleh tiga kekuatan politik, yakni: Portugis, Kesultanan Johor (bersekutu dengan Belanda) dan Kesultanan Aceh. Konflik perebutan Selat Malaka berakhir ketika pada tahun 1641 M Kesultanan Johor yang bersekutu dengan Belanda berhasil merebut wilayah Kesultanan Malaka dari tangan Portugis. Bangsa Inggris (Britania Raya) tiba di Semenanjung Malaya pada tahun 1786 M.2 Pada awalnya Inggris menyewa Pulau Pinang dari Kesultanan Kedah untuk kepentingan ekonomi (perdagangan). Kemudian muncul ambisi Inggris untuk menguasai wilayah Kesultanan Malaka yang posisinya dipandang strategis dan dinamis dalam lalu lintas perdagangan dunia. Maka, pada tahun 1824 M Inggris dan Belanda (penguasa wilayah Malaka) menandatangani “Traktat London” yang berisi kesepakatan di antara kedua negara untuk membagi wilayah 2Ibid., hal. 21. 25 jajahannya di Nusantara. Inggris mendapatkan hak kolonial atas wilayah Semenanjung Malaya, sedangkan Belanda mendapatkan hak kolonial atas wilayah Hindia Belanda. Setelah diadakannya “Traktat London”, Inggris segera mengambil alih wilayah Semenanjung Malaya dari tangan Belanda dan membentuk “Koloni Mahkota (Crown Colony)” pada tahun 1826 M. Koloni Mahkota terdiri dari wilayah-wilayah yang berada di sekitar Selat Malaka dan Semenanjung Malaya, seperti: Pulau Pinang, Malaka, Singapura dan Labuan. Pembentukan Koloni Mahkota bertujuan untuk menciptakan wilayah yang benar-benar tunduk kepada kepentingan ekonomi dan politik Inggris. Pada masa berikutnya, Inggris diminta oleh raja-raja Melayu untuk menjadi negara pelindung (protektorat) bagi kerajaan- kerajaan Melayu dalam menghadapi konflik internal khususnya pemberontakan. Legitimasi Inggris di Semenanjung Malaya menjadi semakin kuat dengan adanya “Perjanjian Pangkor” yang memberi hak kepadanya untuk menempatkan penasehat (perpanjangan tangan London) bagi raja-raja Melayu. Posisi Inggris sebagai penasehat kerajaan Melayu membuatnya dapat memengaruhi bahkan mengatur kebijakan yang dikeluarkan oleh raja-raja Melayu. Maka, sedikit demi sedikit Inggris berhasil mengubah status protektorat kerajaan Melayu menjadi wilayah jajahan (koloni). Inggris kemudian mengelompokkan wilayah Semenanjung Malaya menjadi Negeri-Negeri Melayu Bersekutu (Pahang, Selangor, Perak dan Negeri Sembilan) dan Negeri-Negeri Melayu Tak Bersekutu (Perlis, Kedah, Kelantan, Terengganu dan Johor). Selain itu, Inggris juga berhasil mengkolonisasi wilayah Sabah dan Sarawak di Pulau Kalimantan menjadi 26 “Koloni Mahkota Borneo Utara”. Kolonialisme Inggris atas wilayah Semenanjung Malaya dan Borneo Utara sempat terhenti ketika pasukan Jepang berhasil menduduki wilayah-wilayah tersebut selama Perang Dunia ke-2 (1941-1945). Pendudukan Jepang atas wilayah Semenanjung Malaya dan Borneo Utara telah menumbuhkan kesadaran politik bangsa Melayu akan pentingnya nasionalisme dan kemerdekaan tanah Melayu. Sebab selama masa pendudukan, Jepang aktif mempropagandakan semangat Pan-Asia untuk menghadapi tentara Sekutu (Eropa dan Amerika Serikat). Oleh karena itu untuk menarik simpati rakyat di Asia Tenggara, Jepang mencitrakan dirinya sebagai “Pahlawan Pembebas” yang akan memerdekakan bangsa Asia dari penjajahan bangsa Eropa. Walaupun dalam praktiknya, Jepang justru melakukan tindakan penjajahan atas wilayah yang sebelumnya dijajah oleh bangsa Eropa. Akan tetapi, propaganda Jepang tetap berhasil memengaruhi rakyat di Semenanjung Malaya. Sehingga ketika Inggris kembali menguasai wilayah Semenanjung Malaya pasca Perang Dunia ke-2, kerajaan-kerajaan Melayu yang telah tersadarkan sulit untuk dijajah lagi. Pada tahun 1945, Tan Cheng Lock sebagai pemimpin komunitas Tionghoa Malaya mengajukan memorandum kepada pemerintah Inggris di London.3 Tan Cheng Lock mengusulkan pembentukan negara Malaya yang bersatu dengan kesetaraan bagi semua etnis. Selain itu, ia juga menuntut pemerintah kolonial Inggris untuk memberikan jaminan dan perhatian kepada aspirasi komunitas 3Mohamed Mustafa Ishak, 2016, Politik Bangsa Malaysia, Pembangunan Bangsa Masyarakat Majemuk, Jakarta: Progressio, hal. 73. 27 Tionghoa Malaya dalam perencanaan Semenanjung Malaya pasca Perang Dunia ke-2. Persatuan British Malaya juga mengirimkan memorandum yang isinya kurang lebih sama dengan memorandum Tan Cheng Lock. Kemudian beberapa prinsip dari kedua memorandum tersebut
Load more

Recommended publications
  • 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.
    [Show full text]
  • Malaysian Notices to Mariners Annual Edition 2018
    MALAYSIAN NOTICES TO MARINERS ANNUAL EDITION 2018 (Annual Edition 2017 is hereby cancelled) CONTAINING Annual Notice No. 1 – 27 Temporary and Preliminary Notices pg No. 71 Mariners are requested to inform The Hydrographer, National Hydrographic Centre, Bandar Armada Putra, Pulau Indah, 42009 PORT KLANG, Selangor Darul Ehsan, Malaysia. (Tel: +603 3169 4400), (Fax: +603 3101 3111), E-mail: [email protected] / [email protected] immediately upon the discovery of new dangers, changes, or defects in aids to navigation and shortcoming in Malaysian charts or publications. DATO' FADZILAH BIN MOHD SALLEH Rear Admiral The Hydrographer INDEX OF ANNUAL NOTICES Serial Subject Page No 1. General Information 1 2. Availability of Notices to Mariners 1 3. Malaysian Charts and Publications 2 4. Cumulative List of Malaysian Notices to Mariners 10 5. Notices to Mariners – Explanation of Terms 12 6. Law and Regulations Pertaining to Navigations 12 7. Confusion Between Bright Shore Light and Navigational Lights 13 8. Prohibition of Anchoring in the Straits of Malacca and Singapore 13 9. Straits of Malacca and Singapore – New and Amended Traffic Separation Schemes 13 10. Straits of Malacca and Singapore – Rules For Vessels Navigation 20 11. Straits of Malacca and Singapore – Description of The Mandatory Ship Reporting System (STRAITREP) 22 12. Information About Radar Beacons 30 13. Ship in Distress 32 14. Maritime Rescue Coordinating Centre (MRCC) Malaysia 42 15. Transit Corridors Within Area of Maritime Interest 43 16. Piracy and Armed Robbery Reports 47 17. Radio Navigational Warnings 50 18. Firing Practice and Exercise Areas 52 19. Information Concerning Submarine 57 20.
    [Show full text]
  • Political Parties for Protection and Profit
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School June 2019 Political Parties for Protection and Profit: Explaining Opposition Party Competition under Electoral Authoritarianism Michael David Toje Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Comparative Politics Commons Recommended Citation Toje, Michael David, "Political Parties for Protection and Profit: Explaining Opposition Party Competition under Electoral Authoritarianism" (2019). LSU Doctoral Dissertations. 4936. https://digitalcommons.lsu.edu/gradschool_dissertations/4936 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. POLITICAL PARTIES FOR PROTECTION AND PROFIT: EXPLAINING OPPOSITION PARTY COMPETITION UNDER ELECTORAL AUTHORITARIANISM A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Michael David Toje B.A., Southern Illinois University Edwardsville, 2009 M.A., Louisiana State University, 2014 August 2019 ACKNOWLEDGMENTS Working on this dissertation has been quite the journey for me, but fortunately, I did not have to travel it alone. First and foremost, my advisor, Len Ray, who worked with me from my first day at Louisiana State University. He pushed me to become a better scholar over the years. I would also like to thank Kate Bratton, Wayne Parent, David Sobek, Harry Mokeba, Joe Clare, Wonik Kim, Bill Clark, Yann Kerevel, and Jim Stoner for their guidance and instruction: through you all,.
    [Show full text]
  • Kunlun and Kunlun Slaves As Buddhists in the Eyes of the Tang Chinese
    KEMANUSIAAN Vol. 22, No. 1, (2015), 27–52 Kunlun and Kunlun Slaves as Buddhists in the Eyes of the Tang Chinese KANG HEEJUNG Sogang University, Seoul, Korea [email protected] Abstract. As the entries on Kunluns and Kunlunnus increased in the historical records of Tang, art pieces depicting them also increased. The people of Tang wrote mystical tales about the Kunlunnu, who possessed supernatural powers. Kunlun was not a word that indicated a specific country in Southeast Asia. Kunluns are represented in the historical records as having "wavy hair and dark skin". Even if Hinduism was more prevalent than Buddhism in Southeast Asia from the third century to the seventh century, Kunluns were often presented as followers of the Buddhist faith in Chinese art, which likely resulted from the fact that the Southeast Asians brought in Buddhist goods as items with which to pay tribute to China. This is why the Chinese presumed that the Southeast Asians were fervent Buddhists. Within the tributary system, the Kunlunnus from a certain region in Southeast Asia were strangers to the Chinese, but they became regarded as Buddhists with magical powers, which departed from their real existence. Keywords and phrases: Kunlun, Kunlunnu, Tang China, Southeast Asia, Buddhism Introduction The Southeast Asian historian, O. W. Wolters (1967, 153) wrote that the Chinese called the Southeast Asian maritime people and region "the Kunlun" 崑崙 from the beginning of their acquaintance with them. Kunlun was also written as Kunlun 昆侖 and Juelun 掘倫 in Chinese records. The Southeast Asian people who engaged in maritime commerce with China during the fifth and sixth centuries CE were known as Kunlun, but from the seventh century onward, the term was limited to the people of Indonesia.
    [Show full text]
  • Hubungan Antara Semenanjung Tanah Melayu Dengan China Sejak Awal Abad Masihi
    International JournalZuliskandar of the Malay Ramli World & Nik and Hassan Civilisation Shuhaimi (Iman Nik) 30(1), Abd. 2012: Rahman 171 - 171196 Hubungan antara Semenanjung Tanah Melayu dengan China Sejak Awal Abad Masihi ZULISKANDAR RAMLI & NIK HASSAN SHUHAIMI NIK ABD. RAHMAN ABSTRAK Maklumat hubungan antara negeri-negeri di Semenanjung Tanah Melayu dengan China boleh diperoleh daripada sumber-sumber bertulis dari China dan juga data-data hasil daripada penyelidikan dan ekskavasi arkeologi yang telah lama dijalankan. Sumber-sumber bertulis dari China ada menyebut mengenai negeri-negeri di Semenanjung Tanah Melayu ataupun pernah melalui Semenanjung Tanah Melayu ini sejak 2000 tahun yang lalu. Rujukan awal mengenai Semenanjung Tanah Melayu terdapat dalam bab 28 dalam manuskrip Ch’ien han shu yang telah disiapkan pada tahun 80 Masihi. Lokasi seperti Shen-li, Fu-kan-tu-lu, P’i-Tsung dan Huang-Chih mungkin merujuk kepada tempat-tempat yang letaknya di Semenanjung Tanah Melayu ataupun Sumatera. Ch’ih Wu Maharaja dari Dinasti Wu, telah menghantar dua orang utusan iaitu K’ang T’ai dan Zhu Ying ke kerajaan Funan dan catatan ini terdapat dalam Hikayat Liang yang ditulis pada abad ke-3 Masihi. Dalam sumber ini juga banyak menyebut tentang kerajaan-kerajaan awal yang wujud di kawasan Semenanjung antaranya ialah Tun-sun, Pan-Pan, Langkasuka serta Lin-Yi (Champa). Tan-tan yang lokasinya masih menjadi perdebatan dipercayai adalah lokasi Kelantan dan dicatatkan sejak abad ke-6 Masihi dalam catatan Liang Shu. Berdasarkan sumber Sumber China Chih tu guo ji, sebuah dokumentari yang dihasilkan hasil kunjungan Kerajaan Sui yang menghantar utusan pada tahun 607 CE hingga 610 Masihi ke kerajaan Chih- tu yang dipercayai terletak di Tanah Merah, Kelantan.
    [Show full text]
  • BACKGROUND to the SRI VIJAYA STORY PART V (Conclusion)
    BACKGROUND TO THE SRI VIJAYA STORY PART V (Conclusion) Paul Wheatley, Impressions of the Malay Peninsula in Ancient Times (Eastern University Press, Singapore, 1964}, pp. 264, plates; and O.W. Wolters, The Fall of Sri Vijaya in Malay History (Oxford University Press, Kuala Lumpur and Singapore, 1970), pp. 274. 22. THE POST-SRI VIJAYA PERIOD (1260-1300 A.D.) With the death of Chandrabanu in Ceylon about 1260, the Sri Vijaya Empire, if I may call it by such a highfalutin name, came to an end. The histories of the Malay Peninsula and Sumatra then took separate courses. The city-states sent embassies to the Chinese court, which the Chinese still recorded as coming from San-fo-tsi; but complete control of the Malacca Straits, based on Muara Takus (Malayu) in Central Sumatra and Kedah on the west coast of the Peninsula, was no more. Into this vacuum stepped the Thai and the Javanese. We have seen m section 18 that about the beginning of the 13th century, Tao U-Thong, king of Ayodbia, had already gone down the Peninsula to Bang Sa pan in Prachuab Kirikhand Province and divided the Peninsula with Chao Phya Sri Thammasokaraja of Nakorn Sri Tbammaraj. Half a century later Sri In tara tit, King of Sukhothai, went down to Nakorn and co-operated with Chandrabanu in acquiring the image known as the Buddha Sihing fron:i Ceylon (section 18). By the end of the century Ram Kambaeng, Intaratit's youngest son who came to the throne of Sukhothai about 1279, claimed sovereignty over Nakorn to "where the sea marks the limit".
    [Show full text]
  • Urbanism in the Malay World
    The 5th International Conference of the International Forum on Urbanism (IFoU) 2011 National University of Singapore, Department of Architecture Global Visions: Risks and Opportunities for the Urban Planet Urbanism in the Malay World: The Origin and Evolution of the Idea, Function, and Institution of Pre-colonial Bandar Melaka Bagoes Wiryomartono University of Technology, Malaysia, 81310 UTM Skudai Johor Bahru, Malaysia, [email protected] . ABSTRACT: This paper will examine and scrutinize the characteristics of urban form and culture that constitute, support, develop, and sustain the phenomenon of bandar. The purpose of this paper is to explore the historical importance of bandar in the context of sustainability. The focus of this investigation is the search for meanings of urban settlement based on the relationship of concepts and its places, its institutions and its society of Pre-colonial Melaka that sustain their urbanity KEYWORDS: Bandar, urbanism, Pre-Colonial, Melaka, Southeast Asia, urban form, culture, tradition Studies on urbanism in the Malay Peninsula have been familiar topic for humanities and social sciences. Foremost there are several scholars such as Manguin in Hansen (2000: 409-430), Evers & Korff (2000), Bishop, Phillips, Yeo (2003), Suhaimi (1993), Wheatley (1983), whose works are not only inspiring and encouraging for further investigations, but also show us that there are many things to be investigated and studied carefully. One of them is a study on the origin and evolution of the idea and phenomenon of bandar; until now, such a study remains less explored. This paper argues that as a concept and phenomenon bandar is potentially constructive for the sustainability of future urbanism in Southeast Asia regarding its long-standing experience in multiculturalism and global encounter.
    [Show full text]
  • PDF File Created from a TIFF Image by Tiff2pdf
    I 1111\ \I111\ 200 9 0 0 0 6 8 AN INTEGRATED PERSPECTIVE ON THE AUSTRONESIAN DIASPORA: The Switch from Cereal Agriculture to Maritime Foraging in the Colonisation of Island Southeast Asia David Bulbeck Abstract and the language families of adjacent mainland Asia (Austro­ This paper reviews the archaeological evidence for maritime Asiatic, Tai-Kadai, Sino-Tibetan), linguists have been unable to interaction spheres in Island Southeast Asia during the agree on the exact nature of any such relationship (Sagart 2005; Neolithic and preceding millennia. It accepts that cereal Sagart et al. 2005). agriculture was well-established in Taiwan during the Howells (1973) and Shutler and Marek (1975) were Neolithic but finds minimal evidence for the transmission of early proponents for an agriculturally-driven dispersal of agriculture from Taiwan to Island Southeast Asia. Accordingly, Austronesians from a PAN homeland in Taiwan, linked to still the scholarly dispute in early Austronesian culture history earlier food production developments in southern China. In between farming and maritime perspectives is deemed to the 1970s and 1980s, archaeologists accepted a mid-Holocene be based on a vacuous opposition. In terms of a foraging/ dating for the spread of pottery across Southeast Asia and farming dichotomy, Austronesians' origins were evidently Taiwan, and its association with the expansion of early, settled associated with cereal agriculture in the region of the Taiwan agricultural populations. as supported by Pawley and Green's Strait, but their southward expansion was predicated on (1973) and Blust's (1976) reconstruction of agricultural terms maritime foraging and trade. in the PAN lexicon (see Bellwood 1978, 1985).
    [Show full text]
  • The Malay Political Economy
    The Malay1 Political Economy2 - A Brief Historical Review by Affifudin Haji Omar i. INTRODUCTION In the early 1970’s, Malaysian second Prime Minister, Tun Abdul Razak, launched what is known as the New Economic Policy3, to correct racial economic imbalances and restructuring the Malaysian society ; no economic sector would in future be identified along racial lines. One major political concern at that time, was that only a miniscule proportion, 1.4 %, of the Malaysian corporate wealth was in the hands of the Malays. Hence it was planned that by the year 1992, the Malays would control 30 % of the corporate wealth. Tun Abdul Razak’s grand plan was to initiate this growth from below, through the mobilization of capital, both financial and human capital, and the opening of new lands in response to the increasing world demand for edible oils, rubber and other food commodities. At the same time he incrementally launched an import-substitution industrialization program particularly in sectors where local raw materials like rubber and palm oil were exploited to increase values of these globally demanded commodities. The 30 % Malay equity was calculated from the strategies built into the Plan. It was not an arbitrary figure. When Tun Razak died in 1976, the Plan was slowly put aside in favour of a more robust industrialization program. The controlled pace of growth and development from below particularly through the cooperative movement, became stunted due to the lack of budgetary aid, and the plan for the empowerment of the cooperatives in the market place was replaced by theprivatization policy4. It was during the early 1980’s that petroleum came to the fore as a major contributor to Malaysian economic wealth.
    [Show full text]
  • CID Working Paper No. 151 :: Monotheism from a Sociopolitical
    Monotheism (From a Sociopolitical and Economic Perspective) Murat Iyigun CID Working Paper No. 151 October 2007 (Revised December 2007) © Copyright 2007 Murat Iyigun and the President and Fellows of Harvard College Working Papers Center for International Development at Harvard University Monotheism (From a Sociopolitical and Economic Perspective) Murat Iyigun Abstract The Axial Age, which lasted between 800 B. C. E. and 200 B. C. E., covers an era in which the spiritual foundations of humanity were laid simultaneously and independently in the various geographic areas, and all three major monotheisms of Judaism, Christianity and Islam were born between 606 B. C. E. and 622 C. E. in the Middle East. In this paper, I offer a taxonomy to comprehensively characterize the impact of monotheism on early economic development. Monotheist religions produced a paradigm shift in sociopolitical institutions because they (a) involve a strong degree of increasing returns to scale and the natural monopoly powers commensurate with it, (b) not only personalize the spiritual exchange relationship between the individual and the one deity, but also, due to the fact that this relationship extends into the afterlife as well, enhance individual accountability, and (c) expand their adherents’ time horizon beyond biological life and impact the time discount between one’s lifetime and the after-life. Taken together, these features suggest that the spread of monotheism ought to have promoted sociopolitical stability. Utilizing original historical data between 2500 B. C. E. and 1750 C. E. on 232 limited access orders, such as dynasties, kingdoms and empires. I show that monotheism had a positive and statistically significant impact on the length of reign as well as the average geographical size of social orders.
    [Show full text]
  • CB 13.203 India and South-East Asia
    C/ CB {Q>iH$ ‘hmamï´> {dÚmnrR>, nwUo ^maVr¶ {dÚm nma§JV (E_².E.) {Z¶{‘V narjm : E{àb 2017 {ÛVr¶ gÌ {df¶:- ^maV Am{U Am¾o¶ Am{e¶m (C-13.403/ CB-13.203) {XZm§H$ : 10 /04 /201 7 JwU: 60 doi: Xþ. 2.00 Vo. Xþ. 4.30 gyMZm :- (1) gd© àíZ A{Zdm`© AmhoV. (2) COdrH$S>rb A§H$ ˶m àíZm§Mo JwU Xe©{dVmV. à.1. gdm©{YH$ `mo½` n`m©` {ZdS>m. (06) 1) ~¶moZMr {Z{‘©Vr ........ O¶d‘m© ¶mZo Ho$br - A) Xþgam ~) gmVdm H$) nm§Mdm S>) Mm¡Wm 2) nmZ² nmZ² ho amÁ¶ gܶmÀ¶m ¶m XoemV hmoVo. A) ‘bo{e¶m ~) Wm¶b§S> H$) bmAmog S) B§S>moZo{e¶m 3) ¶m amOmMm g§~§Y ‘Vam‘er Amho- A) BÝÐd‘m© ~) g§O¶ H$) ‘hoÝÐd‘m© S>) {dO¶ 4) A§H$moa dmQ> Xodmb¶mV ‘hm^maV ¶wÕmMo {eënm§H$Z ¶m {Xeog Ho$bo Amho- A) nyd© ~) npíM‘ H$) X{jU S>) CÎma 5) A‘amdVr hm àmÝV ¶m Xoemer g§~§{YV Amho- A) H§$~wO ~) ‘Vam‘ H$) nJmZ S>$) Månm 6) JQ>mVrb doJim eãX AmoiIm. A) h[ahamb¶ ~) ‘Vam‘ H$) nmÊSw>a§J S>) ‘On{hV à. 2. Imbrb àíZm§Mr CÎmao EH$ Vo XmoZ dmŠ`mV {bhm. (H$moUVohr Mma) (08) 1) ‘On{hVMr ñWmnZm H$moUr Ho$br? 2) gmVì¶m O¶då¶m©À¶m amOYmZrMo Zm§d gm§Jm. 3) XodamO n§Wm Mm g§ñWmnH$ g‘«mQ> H$moU? 4) Månm‘Yrb àmÝVm§Mr Zm§do {bhm.
    [Show full text]
  • Pattani's Architectural Epitome of the Yaring Palace
    Universitas Indraprasta PGRI Address: Jl. Nangka No. 58 C (TB. Simatupang), Kel. Tanjung Barat, Kec. Jagakarsa, Jakarta Selatan 12530, Indonesia. +62 21 7818718 – 78835283; url: www.unindra.ac.id; [email protected] Pattani’s Architectural Epitome of The Yaring Palace: Journeying The Historical Phases of A Regional Design Language Mohd Jaki Mamat1, Puteri Shireen Jahn Kassim2, Noor Hanita Abdul Majid3 Department of Interior Architecture, School of Housing, Building and Planning, Universiti Sains Malaysia1, Department of Applied Arts and Design, Kulliyyah of Architecture and Environmental Design, International Cultural Syndrome a peer review, internasional open access journal 2 Islamic University of Malaysia , Department of Architecture, e-ISSN: 2685-3825 Kulliyyah of Architecture and Environmental Design, Editor: Agung Zainal M. Raden International Islamic University of Malaysia3 Publication details, including author guidlines Correspondence regarding this article should be addressed to: https://journal.unindra.ac.id/index.php/cusy/ Mohd Jaki Mamat, [email protected] about/submissions#authorGuidelines Article History Received : 13-06-2019 Revised : 19-06-2019 Accepted : 28-06-2019 How to cite this article (MLA 8th) Mamat, Mohd Jaki, Puteri Shireen Jahn Kassim, and Noor Hanita Abdul Majid. "Pattani’s Architectural Epitome of the Yaring Palace: Journeying the Historical Phases of a Regional Design Language." Cultural Syndrome, Vol.1, No.1, 2019, pp. 14-21., doi.org/10.30998/cs.v1i1.19 The readers can link to article via https://doi.org/10.30998/cs.v1i1.19 SCROLL DOWN TO READ THIS ARTICLE Universitas Indraprasta PGRI (as Publisher) makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications.
    [Show full text]