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1
Aslan, Aslan, und Suhari Suhari. „Sejarah Kurikulum Pendidikan Islam di Brunei Darussalam“. Jurnal Iqra' : Kajian Ilmu Pendidikan 4, Nr. 1 (02.06.2019): 113–27. http://dx.doi.org/10.25217/ji.v4i1.448.
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This artilce aimed to analyze of hisotorical Islamic education curriculum in Brunei. This method used field of study or literature. The result showed that Firstly, after Islam came to Brunei, the education system was more in the direction of printing scholars. Secondly, after the arrival of invaders in Brunei, Islamic religious education has experienced dualism, but the curriculum from the Britain has not received a warm welcome. Thirdly, Brunei's independence was inseparable from the role of Britain, so education in Brunei was inseparable from the influence of the educational curriculum of the British nation.
Keywords: Islaimic Education Curriculum, Historical Education of Brunnei Darussalam
2
Sharbawi, Salbrina. „The vowels of Brunei English“. English World-Wide 27, Nr. 3 (12.10.2006): 247–64. http://dx.doi.org/10.1075/eww.27.3.03sha.
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This paper provides an acoustic description of the vowels of Brunei English (BrunE). Ten female BrunE speakers were recorded reading The North Wind and the Sun (NWS) passage. The formant values of the eleven monophthong vowels and the rate of change (ROC) of the diphthong /eI/ were measured and compared with the data of seven British English (BrE) speakers and also the results of similar studies on Singapore English (SgE). It was found that BrunE shares some common features with SgE as both groups do not distinguish between /i˜/ and /I/, /e/ and /æ/, and /f˜/ and /#/. The high back vowels of BrunE, however, are unlike the SgE vowels. Whereas in SgE /u˜/ and /~/ are fully back, in BrunE these two vowels are fronted, so they are similar to the vowels of the BrE speakers. The data also shows that BrunE /f˜/ is more open and less back than BrE /f˜/. For /eI/, the average ROC for Bruneian speakers is considerably less negative than that for British speakers, which indicates that in BrunE, just as in SgE, this vowel is less diphthongal than its counterpart in BrE.
3
Népote, Jacques. „Brunei“. Archipel 29, Nr. 1 (1985): 75–80. http://dx.doi.org/10.3406/arch.1985.2220.
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4
Nasution, Syamruddin, und Suhayib Suhayib. „SEJARAH PERKEMBANGAN ISLAM DI BRUNAI DARUSSALAM“. Nusantara; Journal for Southeast Asian Islamic Studies 14, Nr. 1 (27.08.2020): 1. http://dx.doi.org/10.24014/nusantara.v14i1.6210.
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This study discusses the history of the development of Islam in Brunei Darussalam. Brunei is the oldest kingdom in terms of acceptance of Islam as a religion that is permitted by the people or people of Brunei. The Brunei State makes Islam the foundation of the State. In Brunei, people believe that this blessing and blessing is the key to the glory of Islam. Sultan Syarif Ali is the Blessing Sultan who brought blessings to Brunei. The triumph of Islam in Brunei Darussalam was made truly a hold and practice of citizens and the Sultan. Malay Islam Beraja (BIM) as the Brunei State Philosophy and the Islamic Sunnah Wal Jama'ah as the State ideology of Brunei is used as a shield to fortify influences or negative ideologies from outside that come to Brunei Darussalam
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Dr. Dyg Hajah Ummi Fa’izah Bt Hj.Abdul. „Penerapan Nilai-Nilai Islam dan Hubungannya dengan Perubahan Sosiobudaya Masyarakat Islam di Brunei Darussalam“. IJUS | International Journal of Umranic Studies 1, Nr. 1 (29.12.2022): 47–55. http://dx.doi.org/10.59202/ijus.v1i1.563.
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Borneo yang kaya dengan bahan mentah dan pelabuhan perdagangan yang strategik di Alam Melayu telah menarik minat orang-orang Eropah termasuk British dan Belanda untuk melebarkan kuasa jajahan mereka. British telah menakluki bahagian utara Borneo iaitu Brunei bermula pada awal tahun 1774, apabila wakil dari Engish East India Company (EEIC), John Jesse datang ke Brunei untuk membuka rundingan berkenaan dengan lada hitam. Bermula detik perkenalan itu, hubungan Brunei dengan British berterusan di abad 19 sehingga Brunei mencapai kemerdekaannya pada tahun 1984, iaitu 210 tahun kemudiannya. Walaupun, kedatangan British ke Borneo tujuan utamanya ialah politik dan perniagaan, tetapi secara langsung turut menyekat perkembangan Islam disana. Namun, bermula tarikh kemerdekaan Brunei pada 1 Januari 1984, masyarakat Brunei mula melakukan perubahan sosiobudayanya apabila Sultan Brunei mengisytiharkan Brunei sebagai Negara Melayu Islam Beraja yang Merdeka, Berdaulat dan Demokratik bersendikan Ajaran Agama Islam. Ini bermakna, Islam itu bukan hanya sebagai cara hidup yang lengkap tetapi menjadikannya sebagai kemudi, dasar dan falsafah Negara Brunei Darussalam. Penerapan nilai-nilai Islam mula dilaksanakan melalui Kementerian Hal Ehwal Ugama Brunei. Dengan penerapan nilai-nilai Islam tersebut berlaku beberapa perubahan sosiobudaya dalam masyarakat Islam di Brunei seperti dalam kepercayaan dan aqidah, adat, politik, ekonomi, sosial dan pendidikan. Secara keseluruhannya dapat disimpulkan bahawa dengan dasar penerapan nilai-nilai Islam, masyarakat Brunei mengalami perubahan sosiobudaya.
6
TAN, MING KAI, und RODZAY BIN HAJI ABDUL WAHAB. „Taxonomic review of Stictophaula (Orthoptera: Phaneropterinae) with the description of one new species from Brunei Darussalam“. Zootaxa 4247, Nr. 3 (27.03.2017): 301. http://dx.doi.org/10.11646/zootaxa.4247.3.4.
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Stictophaula Hebard, 1922 is a genus of katydid from the subfamily Phaneropterinae, and most similar to Arnobia Stål, 1876. A review of the genus Stictophaula reveals 26 species from Southeast Asia. One new species, Stictophaula bruneii sp. nov., is described from Brunei Darussalam. Nomenclature change is also verified: Arnobia ocellata comb. nov. An illustrated key to species is presented.
7
MENON, SRIDEVI. „Narrating Brunei: Travelling histories of Brunei Indians“. Modern Asian Studies 50, Nr. 2 (01.12.2014): 718–64. http://dx.doi.org/10.1017/s0026749x13000553.
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AbstractBetween the late 1950s and the 1960s, a significant community of Indians appeared in Seria, an oil town in Brunei. Most of these Indians were recruited from India by the British Malayan Petroleum Company to staff its company offices in the wake of the rehabilitation of the Seria oilfields after the end of the Japanese occupation of Borneo. However, in official hagiographies of the Sultanate and historical accounts of Brunei, the Indians of Seria are invisible. Juxtaposed against this silence in the historical record, I pose the narrative agency of these Indians in asserting their place in the emergence of the modern state of Brunei and in historicizing their presence in a frontier oil town in Borneo. This article is based on extensive fieldwork in India, where most of these Indians retired to after decades of expatriate life in Brunei. Recalling their work and youth in Seria, they collectively claim an ‘origin’ in Seria while improvising a Brunei-Indian diaspora in India through their shared memories. In the absence of an archival record for the Indians in Seria, this article seeks to affirm the historical value of story-telling and diasporic remembering in recording a partisan genealogy of migration and settlement.
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Haji Muhammad, Haji Johar Bin. „kontribusi Syariah Dalam Pembentukan Undang-Undang Di Negara Brunei Darussalama“. Al-Risalah 13, Nr. 02 (01.12.2018): 1. http://dx.doi.org/10.30631/al-risalah.v13i02.413.
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Tulisan ini bertujuan untuk menganalisis posisi dalam sistem hukum syariah di Brunei. Studi ini penting untuk mengenal hukum yang dilaksanakan di Brunei, dimana sebagiannya berasal daripada Inggris. Sebelum kedatangan Inggris, Brunei pada prinsipnya memiliki hukum Islam sendiri yang tertulis dalam Qanun Brunei, Hukum Adat Brunei dan juga memiliki pengadilan syariah sendiri. Tetapi ketika Inggris datang, sedikit demi sedikit mereka diperkenalkan hukum Islam ke dalam hukum mereka sendiri. Kadi Pengadilan diwujudkan pada tahun 1906 ditiadakan, ketika hukum mereka terus mengalami perubahan. Walaupun demikian, upaya untuk menjaga hukum Islam terus dilakukan. Faktor-faktor yang mempengaruhi praktek hukum Islam di Brunei tidak hanya masyarakat tetapi juga keinginan dari Raja Brunei. Dengan keinginan kuat antara pemerintah dan masyarakat, hukum Islam bisa ditegakkan.
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Haji Muhammad, Haji Johar Bin. „Kontribusi Syariah Dalam Pembentukan Undang-Undang di Negara Brunei Darussalam“. Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 13, Nr. 02 (01.12.2018): 1–31. http://dx.doi.org/10.30631/alrisalah.v13i02.413.
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Tulisan ini bertujuan untuk menganalisis posisi dalam sistem hukum syariah di Brunei. Studi ini penting untuk mengenal hukum yang dilaksanakan di Brunei, dimana sebagiannya berasal daripada Inggris. Sebelum kedatangan Inggris, Brunei pada prinsipnya memiliki hukum Islam sendiri yang tertulis dalam Qanun Brunei, Hukum Adat Brunei dan juga memiliki pengadilan syariah sendiri. Tetapi ketika Inggris datang, sedikit demi sedikit mereka diperkenalkan hukum Islam ke dalam hukum mereka sendiri. Kadi Pengadilan diwujudkan pada tahun 1906 ditiadakan, ketika hukum mereka terus mengalami perubahan. Walaupun demikian, upaya untuk menjaga hukum Islam terus dilakukan. Faktor-faktor yang mempengaruhi praktek hukum Islam di Brunei tidak hanya masyarakat tetapi juga keinginan dari Raja Brunei. Dengan keinginan kuat antara pemerintah dan masyarakat, hukum Islam bisa ditegakkan.
10
Sharbawi, Salbrina, und David Deterding. „Rhoticity in Brunei English“. English World-Wide 31, Nr. 2 (21.05.2010): 121–37. http://dx.doi.org/10.1075/eww.31.2.01sha.
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We might expect Brunei English to be non-rhotic, as the Englishes of both Singapore and Malaysia are non-rhotic and Brunei has strong ethnic, historical, economic and cultural ties with those two countries. The current study compares the R-colouring of read data from female undergraduates in Brunei and Singapore, and it finds that the Brunei data is substantially more rhotic than that of Singapore. It is suggested that this is for two reasons: the main indigenous language of Brunei is Brunei Malay, which is rhotic; and Brunei English is at an earlier stage of development than Singapore English and so it is more susceptible to outside influences, particularly from American media.
11
Deterding, David, und Ishamina Athirah. „Brunei Malay“. Journal of the International Phonetic Association 47, Nr. 1 (22.07.2016): 99–108. http://dx.doi.org/10.1017/s0025100316000189.
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Brunei Malay (ISO 639-3: kxd) is spoken in the Sultanate of Brunei Darussalam and also in some nearby places in East Malaysia such as Miri and Limbang in Sarawak (Asmah 2008: 65), on the island of Labuan (Jaludin 2003: 35) and around Beaufort in western Sabah (Saidatul 2003). Of the population of about 400,000 in Brunei, about two-thirds are native speakers of Brunei Malay (Clynes 2001), and the language is generally used as a lingua franca between the other ethnic groups (Martin 1996), so even most Chinese Bruneians, numbering about 45,000 (Dunseath 1996), are reasonably proficient in Brunei Malay. Although Standard Malay is promoted as the national language of Brunei (Clynes & Deterding 2011), in fact it is only used in formal situations, such as government speeches and television and radio broadcasts (Martin 1996). The language that is spoken most extensively is Brunei Malay, though English is also widely used by the educated elite (Deterding & Salbrina 2013).
12
DG. JUNAIDAH BINTI AWANG JAMBOL und BASZLEY BEE BIN BASRAH BEE. „TRANSISI KEGIATAN EKONOMI MASYARAKAT MELAYU BRUNEI DI PANTAI BARAT BORNEO UTARA, 1881-1963“. Jurnal Kinabalu 28 (12.01.2023): 207–29. http://dx.doi.org/10.51200/ejk.v28i1.4194.
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Makalah ini membincangkan perubahan kegiatan ekonomi yang dialami oleh masyarakat Melayu Brunei dengan tamatnya pemerintahan Kesultanan Brunei di kawasan pantai barat Borneo Utara dari tahun 1881 sehinggalah tahun 1963. Dalam konteks kajian ini, perubahan penglibatan masyarakat Melayu Brunei dalam kegiatan ekonomi khususnya daripada berorientasikan tradisional kepada bentuk ekonomi kapitalisme akan menjadi fokus utama perbincangan di bawah pentadbiran British North Borneo (Chartered) Company (BNBC), Jepun dan Kolonial British. Perubahan dari sudut ekonomi dibahaskan bagi memahami ajukan masyarakat Melayu Brunei yang wujud sebagai sebuah entiti masyarakat berbeza daripada masyarakat Melayu di negara Brunei Darussalam.
This paper discusses the changes in economic activity experienced by Brunei Malay community after the end of the reign of the Sultanate of Brunei over the West Coast of North Borneo from 1881 until 1963. The study will focusing on the changes that occurs in the Brunei Malays’ as they became involved in economic activities; especially the changes from traditional to capitalism-oriented economy within the period under the British North Borneo (Chartered) Company (BNBC), Japan and the British Colonial administration. This economic change will be studied in order to understand the challanges faced by the Brunei Malay community that exists as an entity distinct from the Malay community in Brunei Darussalam.
13
Ali, Mohammad Yeakub, Ahmad Syahmi Rahim und Seri Rahayu Ya'akub. „Solar Energy System for Brunei Residence“. International Journal of Engineering Materials and Manufacture 6, Nr. 4 (01.10.2021): 312–18. http://dx.doi.org/10.26776/ijemm.06.04.2021.07.
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Brunei Darussalam is a country that receives high amounts of solar irradiation annually as it is located near the equator. With the abundance of oil & natural gas resources, the country has one of the cheapest electricity costs in the world. This would in turn make solar power underutilized. The purpose of this project is to design a solar system for Brunei’s medium sized residence to meet the daily energy demands. A comprehensive analysis was conducted on the solar photovoltaic system for determining the optimum sized parts and components. The design process was divided into detailed sections so that the values are calculated using PVSyst simulation software. The simulation also predicted the specific energy production, performance evaluation, and the losses. Cost analysis was also conducted to find the efficiency and the feasibility of the system. The designed solar energy system has a capacity of 60 kWp, producing 75 MWh of usable energy annually. This system uses 66% of the energy available from the sun to generate electricity which covers the electrical demand of Brunei’s residences.
14
Kusumaningrum, Tri Agustin. „Pemanfaatan Open Education Resource di UNISSA Brunei Darussalam“. Jurnal Ilmu Manajemen dan Pendidikan 3 (31.12.2023): 79–86. http://dx.doi.org/10.30872/jimpian.v3ise.2922.
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Penelitian ini mengevaluasi dampak positif program magang mahasiswa S2 Manajemen Pendidikan Universitas Mulawarman di Universitas Islam Sultan Sharif Ali (UNISSA) Brunei Darussalam. Mencermati pemanfaatan sumber pendidikan terbuka yang telah dilakukan di UNISSA Brunai Darussalam. Penelitian ini menggunakan metode deskriptif kualitatif dengan program Pendidikan ngumpulan data dilakukan secara sistematis dengan mengakses informasi dari berbagai sumber, seperti buku, jurnal, dan media elektronik yang relevan dengan topik penelitian. Selain itu, penelitian ini melibatkan kunjungan observasi langsung ke UNISSA Brunei untuk memahami secara lebih mendalam topik yang dibahas dalam artikel ini. Analisis data menggunakan library research untuk menyusun pemahaman yang komprehensif tentang masalah yang diteliti. Hasil studi ini mencakup empat hal penting. Pertama, program magang memberikan pemahaman lebih dalam tentang strategi pengajaran dan praktik terbaik di UNISSA. Kedua, melalui program ini, mahasiswa membangun jaringan akademik yang luas. Ketiga, mereka mengasah keterampilan interpersonal dan adaptasi budaya. Keempat, hasil magang melibatkan penerapan inovasi dalam pendidikan. Program magang ini memberikan kontribusi positif dalam meningkatkan kompetensi mahasiswa dan mempersiapkan mereka untuk berkontribusi dalam pengembangan pendidikan.
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Purwantoro, Yehuda. „BANDWAGONING BRUNEI DARUSSALAM TERHADAP REPUBLIK RAKYAT CINA PADA TAHUN 2018 DALAM KONFLIK LAUT CINA SELATAN“. Indonesian Journal of International Relations 4, Nr. 1 (26.03.2020): 1–24. http://dx.doi.org/10.32787/ijir.v4i1.114.
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Abstract
The South China Sea dispute involves People’s Republic of China (PRC) against Vietnam, Malaysia, Philippines, Indonesia, and Brunei Darussalam. The South China Sea Dispute was caused by claimant state and nine dashed line which made by PRC. Instead of resist, Brunei Darussalam in South China Sea Conflict took considerable different gesture other than the rest belligerent parties like Vietnam, Malaysia, Philipines, and Indonesia. Brunei did not show any resistance to PRC regarding territorial claimants and instead cooperates with Asian giants controversial move. Brunei Darussalam took a stand by bandwagoning against the PRC. Brunei’s behaviour was identified by Balance of Threat theory by Stephen Walt. As a result, there is a very unbalanced capability and power capacity measure between the combined power capacity of Brunei Darussalam, Vietnam, Malaysia, the Philippines, and Indonesia with PRC. It made worse by the Brunei’s economic crisis.
Keywords: south china sea; brunei darussalam; people republic of china; bandwagoning.
Abstrak
Konflik Laut Cina Selatan melibatkan Republik Rakyat Cina (RRC) dengan Vietnam, Malaysia, Filipina, Indonesia, dan termasuk Brunei Darussalam. Konflik Laut Cina Selatan disebabkan oleh claimant state dan pembuatan sembilan garis putus-putus (nine dashed line) secara sepihak oleh RRC. Dalam menyikapi agresifitas RRC yang mengklaim wilayahnya di Laut Cina Selatan, Brunei Darussalam mengambil sikap yang berbeda dibanding yang dilakukan oleh Vietnam, Malaysia, Filipina, dan Indonesia. Brunei Darussalam mengambil sikap dengan tidak menentang klaim RRC dan melakukan bandwagoning terhadap RRC. Sikap bandwagoning yang dilakukan Brunei Darussalam disebabkan oleh tiga kondisi negara dan empat faktor ancaman dalam teori Balance of Threat Stephen Walt, dimana ukuran kapabilitas dan kapasitas kekuatan yang sangat tidak berimbang antara Brunei Darussalam, Vietnam, Malaysia, Filipina, dan Indonesia dengan RRC , bahkan jika kekuatan lima negara tersebut digabungkan. Kondisi tersebut ditambah dengan krisis ekonomi yang dialami Brunei Darussalam sehingga bandwagoning dianggap sebagai pilihan yang rasional.
Kata Kunci: laut cina selatan; brunei darussalam; republik rakyat cina; bandwagoning.
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Najtama, Fikria. „Perkembangan Islam di Brunei“. TASAMUH: Jurnal Studi Islam 10, Nr. 2 (03.09.2018): 407–21. http://dx.doi.org/10.47945/tasamuh.v10i2.80.
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Brunei has existed since at least the 7th or 8th century. In the history mentioned Islam has come to Brunei since the 7th century, which at that time Brunei has become a center of trade. The king of Brunei Malay kingdom since Sultan Muhammad Shah (1383), is a Muslim sultan who leads the kingdom as well as religious leaders, and is responsible for upholding the implementation of religious teachings in the region. This paper will discuss the development of Islam and the dynamics of Malay politics, religion and traditions in Brunei Darussalam to the present, including how Brunei Islam can pass through the British colonial era with unique conditions, even as they respect Britain as the savior of their country. Brunei reached its heyday from the fifteenth to the seventeenth century at the time of the Bolkiah Sultan, who ruled the entire island of Borneo and the Philippine archipelago, before the arrival of European colonial nations. Together with Malaysia, Brunei was colonized by Britain, and since 1888 the Kingdom of Brunei is a British Commonwealth. After Malaysia Merdeka (1957), Brunei declared its independence on January 1, 1984 from Malaysia. Although not a vast country. Brunei is an Islamic state that plays an important role in maintaining Islamic values in society. This is the success of the mosque coaching program and the advancement of religious education as a top priority. The Malay Muslim Kingdom of Brunei Darussalam made Islam its national ideology to implement Sunni Islam (Ahlussunnah Waljamaah), to obey the king, and to live the life of Darussalam as a Malay nation In fact, all the activities of the kingdom and government rules serve to strengthen the existence of Islam. The threat of Islam that can disrupt the stability of the country is a radical movement. The government has banned sectarian Islamic sects such as al-Arqam and others, so that Brunei remains a Darussalam, a safe, prosperous country, and protected from disturbances and chaos.
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Najtama, Fikria. „PERKEMBANGAN ISLAM DI BRUNEI“. Tasamuh: Jurnal Studi Islam 10, Nr. 2 (07.11.2018): 407–21. http://dx.doi.org/10.32489/tasamuh.44.
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Brunei has existed since at least the 7th or 8th century. In the history mentioned Islam has come to Brunei since the 7th century, which at that time Brunei has become a center of trade. The king of Brunei Malay kingdom since Sultan Muhammad Shah (1383), is a Muslim sultan who leads the kingdom as well as religious leaders, and is responsible for upholding the implementation of religious teachings in the region. This paper will discuss the development of Islam and the dynamics of Malay politics, religion and traditions in Brunei Darussalam to the present, including how Brunei Islam can pass through the British colonial era with unique conditions, even as they respect Britain as the savior of their country. Brunei reached its heyday from the fifteenth to the seventeenth century at the time of the Bolkiah Sultan, who ruled the entire island of Borneo and the Philippine archipelago, before the arrival of European colonial nations. Together with Malaysia, Brunei was colonized by Britain, and since 1888 the Kingdom of Brunei is a British Commonwealth. After Malaysia Merdeka (1957), Brunei declared its independence on January 1, 1984 from Malaysia. Although not a vast country. Brunei is an Islamic state that plays an important role in maintaining Islamic values in society. This is the success of the mosque coaching program and the advancement of religious education as a top priority. The Malay Muslim Kingdom of Brunei Darussalam made Islam its national ideology to implement Sunni Islam (Ahlussunnah Waljamaah), to obey the king, and to live the life of Darussalam as a Malay nation. In fact, all the activities of the kingdom and government rules serve to strengthen the existence of Islam. The threat of Islam that can disrupt the stability of the country is a radical movement. The government has banned sectarian Islamic sects such as al-Arqam and others, so that Brunei remains a Darussalam, a safe, prosperous country, and protected from disturbances and chaos.
18
Ika, Marina Sari. „KONTRIBUSI SUMBER DAYA ALAM DALAM DIPLOMASI PERTAHANAN: STUDI KASUS BRUNEI DARUSSALAM“. Jurnal Pertahanan & Bela Negara 9, Nr. 2 (19.08.2019): 51. http://dx.doi.org/10.33172/jpbh.v9i2.564.
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<p>Brunei Darussalam merupakan negara yang kaya akan sumber daya alam seperti minyak bumi dan gas alam. Sumber pendapatan negaranya sangat bergantung pada sektor migas. Ketika harga minyak dunia turun, hal ini juga berpengaruh pada perekonomian Brunei Darussalam sehingga pemerintah Brunei Darussalam memangkas anggaran pertahanannya pada tahun 2015 sebesar 25%. Namun, pada tahun 2018, anggaran pertahanan Brunei Darussalam mencapai B$ 492,754,700, meningkat 12,9% dari anggaran tahun sebelumnya. Penelitian ini berfokus kepada sektor migas Brunei Darussalam yang memiliki pengaruh terhadap anggaran pertahanan Brunei Darussalam. Besaran anggaran pertahanan suatu negara akan mempengaruhi kekuatan pertahanan, termasuk aktivitas diplomasi pertahanan didalamnya. Konsep yang digunakan untuk menganalisis studi ini adalah konsep diplomasi pertahanan. Hasil penelitian ini menunjukkan bahwa terdapat key results area dalam pertahanan Brunei Darussalam, yaitu integritas wilayah, kapasitas militer, mendukung pendekatan whole-of-nation, diplomasi pertahanan yang efektif, keterlibatan militer dalam misi internasional, sumber daya manusia berkualitas tinggi, dan image pertahanan yang berwibawa dan kredibel.</p><p><strong>Kata Kunci :</strong> Brunei Darussalam, diplomasi pertahanan, sumber daya alam</p>
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Awang Jambol, Dg Junaidah Binti, und Baszley Bee Bin Basrah Bee. „Perubahan Tradisi Penempatan Masyarakat Melayu Brunei di Kawasan Pantai Barat Borneo Utara: Impak Terhadap Sosioekonomi (1881-1941)“. Malaysian Journal of Social Sciences and Humanities (MJSSH) 6, Nr. 11 (10.11.2021): 38–50. http://dx.doi.org/10.47405/mjssh.v6i11.1143.
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Makalah ini adalah berkaitan dengan perubahan tradisi penempatan masyarakat Melayu Brunei di kawasan pantai barat Borneo Utara (1881-1941) dan impaknya terhadap sosioekonomi masyarakat ini semasa zaman pentadbiran British North Borneo (Charted) Company (BNBC). Tujuan utama makalah ini ialah untuk menjelaskan perubahan serta pengekalan penempatan masyarakat ini selepas tamatnya pemerintahan Kesultanan Brunei. Pengambilalihan BNBC terhadap Borneo Utara menyebabkan wujudnya pemisahan pemerintahan di antara masyarakat Melayu Brunei di Borneo Utara dengan masyarakat Melayu di negara Brunei Darussalam dalam aspek sosial dan ekonomi. Perubahan dan pengekalan penempatan inilah yang akan cuba dibahaskan dalam penulisan ini adalah bagi memahami ajukan masyarakat Melayu Brunei wujud sebagai sebuah entiti masyarakat yang berbeza daripada masyarakat Melayu yang berada di negara Brunei Darussalam.
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Curiale, J., J. Morelos, J. Lambiase und W. Mueller. „Brunei Darussalam“. Organic Geochemistry 31, Nr. 12 (Dezember 2000): 1475–93. http://dx.doi.org/10.1016/s0146-6380(00)00084-x.
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Khairuddin, K. A. „Brunei Darussalam“. Trusts & Trustees 13, Nr. 8 (25.06.2007): 324–30. http://dx.doi.org/10.1093/tandt/ttm056.
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MCGARRIGLE, DAVID. „UNSETTLING BRUNEI“. Australian Planner 31, Nr. 3 (Januar 1994): 159–64. http://dx.doi.org/10.1080/07293682.1994.9657627.
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Awang Jambol, Dg Junaidah, Zulayti Zakaria, Ang Kean Hua, Lindah Roziani Jamru und Zainuddin Baco. „PENTADBIRAN WILAYAH JAJAHAN KESULTANAN BRUNEI DI BORNEO UTARA PADA ABAD KE-16 HINGGA 19“. Jurnal Borneo Arkhailogia (Heritage, Archaeology and History) 7, Nr. 1 (21.12.2022): 145–61. http://dx.doi.org/10.51200/jba.v7i1.4138.
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Makalah ini membincangkan tentang pentadbiran wilayah jajahan Kesultanan Brunei di Borneo Utara pada abad ke-16 hingga abad ke-19. Kajian ini akan menganalisis tentang latar belakang awal pemerintahan Kesultanan Brunei dan perluasan pengaruhnya di Kepulauan Borneo. Makalah ini juga akan memberikan tumpuan khusus kepada struktur pentadbiran kerajaan pusat di Brunei dan bagaimana struktur pentadbiran tersebut telah berjaya mengukuhkan pengaruh serta kekuasaanya di wilayah jajahannya di Borneo Utara. Oleh itu, matlamat penulisan makalah ini bukan sahaja untuk menjelaskan tentang sistem pemerintahan Kesultanan Brunei di Borneo Utara tetapi juga akan membincangkan tentang hubungan tradisi Brunei dengan Borneo Utara yang telah lama wujud sebelum datangnya kuasa Barat yang akhirnya membawa kepada kemerosotan kepada keseluruhan empayar Kesultanan Brunei pada akhir abad ke-19.
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Christian, Natalis, Felicia Aw, Fiorentina Fiorentina, Alice Alice und Anisah Aufah. „PERKEMBANGAN AKUNTANSI BRUNEI DARUSSALAM DAN ANALISIS SHENANIGANS DALAM LAPORAN KEUANGANNYA“. Jurnal Ilmiah Akuntansi dan Bisnis 6, Nr. 1 (03.08.2021): 32–43. http://dx.doi.org/10.38043/jiab.v6i1.3017.
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Brunei adalah satu-satunya negara berdaulat sepenuhnya di Kalimantan, sisa wilayah pulau dibagi antara negara Malaysia dan Indonesia. Menurut Dana Moneter Internasional (IMF), Brunei menempati urutan kelima di dunia berdasarkan produk domestik bruto per kapita pada paritas daya beli. Ada dua jenis Standar Akuntansi yang akan diadopsi di Brunei Darussalam, yaitu Standar Pelaporan Keuangan Internasional (IFRS) dan Standar Akuntansi Brunei Darussalam (BDAS) yang dikeluarkan oleh BDASC untuk entitas lain yang tidak memiliki akuntabilitas publik (entitas kepentingan non-publik). Dengan analisis yang penulis lakukan berdasarkan laporan tahunan dan laporan keuangan dengan memakai objek Bank Islam Brunei Darussalam (BIBD) selama 5 tahun terakhir, hasil analisa menunjukkan bahwa perusahaan tidak melakukan praktik Shenanigans 1, Shenanigans 2, Shenanigans 4, Shenanigans 5, Shenanigans 6, Shenanigans 7. Bank Islam Brunei Darussalam (BIBD) melakukan teknik Shenanigans 3 dalam pencatatan laporan keuangannya tanpa pengaruh yang signifikan (jumlah yang kecil) sehingga laporan keuangan masih wajar dan tidak merugikan pihak yang bersangkutan. Kata Kunci: Brunei Darussalam, Perkembangan Akuntansi, Teknik Shenanigans.
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Syafiatul Umma. „Otokrasi Brunei Darusslam: Aktualisasi Religiusitas Islam Melalui Legitimasi Politik Masa Kini“. HUMANISTIKA : Jurnal Keislaman 8, Nr. 1 (26.01.2022): 1–36. http://dx.doi.org/10.55210/humanistika.v8i1.728.
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Tulisan ini membahas tentang aktualisasi religiusitas Brunei melalui legitimasi politik yang ada dan dijalankan melalui jalan pemerintahan otokrasi yang sentralistik. Religiusitas islam di Brunei terbentuk dan eksis hingga saat ini dikarenakan beragam faktor baik, sosial, politik, budaya, sejarah serta praktik keagamaan disana yang diperkuat dengan legitimasi politik sultan yang berdasarkan ajaran islam. Religiusitas Brunei menjadi sangat menonjol karena konstitusi Brunei menjadikan islam sebagai agama resmi dan menjadikan MIB (Melayu Islam Beraja) sebagai falsafah utama negara dengan sistem pemerintahan yang dibentuk oleh Sultan Hassanal Bolkiah, baik dari segi sosial ataupun politiknya. Tulisan ini juga memuat analisis-analis penulis terkait dengan pentingnya posisi islam dalam mengilhami berjalanya pemerintahan otokrasi Brunei yang relevan hingga sekarang. Dalam implementasinya Brunei menerapkan Sistem politik yang berjalan secara monarki absolut dimana kekuasaan dan keputusan pemimpin atau sultan menjadi kepala negara, kepala pemerintahan dan pemimpin tertinggi bidang agama, sehingga kekuasaan eksekutif dikuasai secara otoritatif oleh sultan. Dan terdapat analisis terkait pemerintahan Brunei serta mengenai konsep kepemimpinan dan sistem Politik disana, melalui konsep utama yang dianjurkan Al Quran terhadap ilmu pemerintahan yaitu konsep keseimbangan, konsep pertanggungjawaban dan konsep kepemimpinan. Kata Kunci : Otokrasi Brunei, Religiusitas, Legitimasi Politik
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Bungsu, Surayah Hj, und Humin Jusilin. „Cultural Value In The Making Of Brunei Ethnic Traditional Cake In Sabah“. Mudra Jurnal Seni Budaya 36, Nr. 3 (03.08.2021): 326–33. http://dx.doi.org/10.31091/mudra.v36i3.1579.
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Sabah memiliki lebih dari 35 etnis atau ras yang mendasari keragaman adat dan budaya, sehingga menciptakan keunikan dan kompleksitas identitas, budaya, filosofi dan pemikiran masing-masing etnis. Masyarakat Brunei dalam penelitian ini terkenal dengan kue tradisionalnya dalam berbagai rupa, bentuk dan rasa yang diwariskan secara turun temurun. Penelitian ini bertujuan untuk mengungkap nilai budaya etnis Brunei dalam pembuatan kue tradisional yang mencerminkan identitas etnis Brunei. Pengetahuan dan keterampilan lokal dari aspek pembuatan kue tradisional etnis Brunei merupakan bagian dari filosofi dan pemikiran kreatif yang secara tidak langsung menjadi identitas dan identitas budaya yang perlu dikaji. Lokasi penelitian ini melibatkan dua desa etnis Brunei yaitu di Kampung Lubuk dan Kampung Weston yang terletak di distrik Beaufort, Sabah. Data dalam penelitian ini dianalisis menggunakan pendekatan yang diperkenalkan oleh Edmund Burke Feldman (1967). Pendekatan ini menyarankan empat tingkat analisis yaitu: Tingkat Deskriptif, Analisis Formal, Interpretasi dan Evaluasi. Setiap elemen seperti teknik pembuatan, bahan dan tampilan kue tradisional akan dibahas sesuai dengan tingkat yang diusulkan untuk menjelaskan nilai adat dan budaya etnis Brunei di Distrik Beaufort. Studi lapangan kualitatif ini menggunakan data penelitian berupa wawancara, observasi dan keterlibatan partisipatif oleh peneliti. Informan dipilih berdasarkan keahlian dan pengalaman mereka dalam membuat kue tradisional serta pengetahuan mereka tentang adat istiadat dan upacara budaya etnis Brunei. Penelitian ini menemukan bahwa pembuatan kue tradisional etnis Brunei menampilkan nilai-nilai budaya yang menjadi identitas etnis Brunei yang perlu dilestarikan.
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Low, Kok On. „Unsur Berahi dalam Pantun Kasih Sayang Melayu Brunei di Sabah“. Malay Literature 29, Nr. 1 (01.06.2016): 1–21. http://dx.doi.org/10.37052/ml.29(1)no1.
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Suku kaum Melayu Brunei telah menetap di sepanjang persisiran pantai barat Sabah sejak dari zaman awal Kesultanan Melayu Brunei lagi. Seperti suku kaum Melayu lain di Nusantara, berpantun ialah sebahagian daripada budaya mereka yang istimewa sejak dari dahulu hinggalah sekarang. Dalam kerja lapangan yang telah dijalankan di beberapa buah kampung Melayu Brunei di sekitar pantai barat Sabah, sejumlah pantun yang bertemakan cinta dan kasih sayang telah dirakamkan, ditranskripsi dan didokumentasi. Pantun kasih sayang yang terkumpul ini, antaranya menonjolkan unsur-unsur rasa rindu, jatuh hati, naik berahi dan hajat di hati untuk merisik dan meminang. Selain mendokumentasi sejumlah pantun yang bertemakan cinta dan kasih sayang, tumpuan kupasan dalam makalah ini adalah terhadap unsur “berahi” yang terbayang dalam pantun kasih sayang orang Melayu Brunei. Selain itu, perbandingan terhadap pantun cinta Melayu Brunei di Sabah dengan pantun cinta Melayu dan Tionghoa Peranakan terpilih juga akan dilakukan. Menerusi kupasan sedemikian, keistimewaan perasaan cinta dan berahi dalam budaya suku kaum Melayu Brunei di Sabah akan tertonjol kepada pembaca. Kata kunci: Melayu Brunei, pantun cinta, kasih sayang, unsur berahi. Abstract The Brunei Malay ethnic group settled all along the western shores of Sabah since the early part of the formation of the Brunei Malay Sultanate. As is the case with other Malay ethnic groups in Nusantara, reciting the pantun is part of their unique culture since the bygone days until the present time. In a field study conducted in several Malay Brunei kampongs along the western shores of Sabah, a number of pantuns with the themes of love and affection were recorded, transcribed and documented. These love pantuns that have been collected , among other things highlight the elements of yearning, falling in love, feeling amorous and wanting to seek a person’s hand in marriage. Apart from documenting some pantuns with the themes of love and affection, the focus of this article is on the element of lust which is reflected in these pantuns of love of the Brunei Malays. In addition, a comparison will be made between these love pantuns and selected Malay and Straits-born Chinese pantuns. By making this analysis, the uniqueness of the elements of lust and affection in Brunei Malay pantuns will be unravelled. Keywords: Brunei Malay, loved pantun, affection, elements of lust
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Mohd. Arif, Mohd Arifin, Norazlina Mohd Kiram und Noor Aina Dani. „LANGUAGE IDENTITY CONSTRUCTS AMONGST ETHNIC BRUNEI MALAY TEENS IN MEMBAKUT, SABAH“. International Journal of Education, Psychology and Counseling 5, Nr. 35 (05.06.2020): 65–80. http://dx.doi.org/10.35631/ijepc.535008.
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This study aims to analyze the language identity constructs preferred by Brunei Malay ethnic teens based on one language identity model. This study was conducted at SMK Membakut (2) Beaufort, Sabah. The sample consisted of 56 Brunei Malay ethnic teens age 15 years. The survey method was conducted using a structured questionnaire consisting of 17 language identity constructs. In addition to frequency tables and Likert scales, descriptive statistics are used to calculate percentages, mean and standard deviation of each language identity construct. The language identity constructs consist of a sense of belonging, attitude toward the pronunciation, language and social status, use or exposure of B1, language knowledge, and script or alphabet. The results showed their sense of belonging to the standard Malay was stronger than the Brunei Malay language. But the pronunciation pattern which they desired tends to be the Brunei Malay language. Usage or exposure of the Brunei Malay language as L1 by the Brunei community in the district of Membakut, Sabah was still up-to-the-minute. Thus, the participants chose to get more knowledge of the Malay Brunei language, not the standard Malay. However, in everyday life, teens associated social status with standard Malay which was more prestigious. Therefore, they chose to use standard Malay script or alphabet when sending text messages and e-mail. The pervasive use of Brunei Malay in low variety domains able them to maintain their identity and the continuity of Brunei culture despite government recommendations to assimilate and acculturation.
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Ho, Yuh-Shan, Linda Biaw Leng Lim und Julián Monge-Nájera. „Brunei Publications in the Science Citation Index Expanded (1973-2016): Bibliometrics and comparison with other tropical countries“. Revista de Biología Tropical 66, Nr. 3 (04.07.2018): 1090. http://dx.doi.org/10.15517/rbt.v66i3.31714.
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Brunei is a small tropical country located in southeast Asia for which there are no previous bibliometric studies. Here we analyze papers published by Brunei scientists from 1973 to 2016 in the Science Citation Index Expanded and compare results with other tropical countries. We identified 1 547 publications and 11 document types. The most productive categories were ecology, multidisciplinary geosciences, inorganic and nuclear chemistry, and environmental sciences. Singapore Medical Journal published most of these papers, and the three most productive institutions were Universiti Brunei Darussalam, RIPAS Hospital, and Universiti Teknologi Brunei. UK and Malaysia were the most frequent collaborating countries. M.A. Ali from the Universiti Brunei Darussalam was the most prolific author and a Brunei independent article written by C.K. Morley from the Universiti Brunei Darussalam in 2002 had the highest number of citations of the whole period and the highest number in 2016. The tropical countries of Central America and Asia have a few similarities but also important differences, and both are highly heterogeneous in scientific organization and productivity.
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Sarinah Yahya. „Sejarah Perkembangan Pengajian dan Penulisan Al-Qur’an di Negara Brunei Darussalam“. AR-RĀ’IQ 2, Nr. 2 (01.12.2019): 67–107. http://dx.doi.org/10.59202/riq.v2i2.430.
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Pengajian al-Qur’an di Negara Brunei Darussalam telah bermula seiring dengan sejarah perkembangan agama Islam di Brunei. Pengajian al-Qur’an di Brunei pada zaman dulu lebih menekankan hal pengajaran dan pembelajaran pembacaan al-Qur’an dengan mengikuti pelbagai kaedah, di samping mempelajari Aqidah, Tauhid, Tasawwuf, Akhlak dan hukum-hukum syari‘ah. Hampir tidak didapati dari sumber dan rujukan di negara ini menyatakan tentang pengajaran dan pembelajaran ilmu-ilmu berkaitan al-Qur’an seperti ilmu Tafsir dan ‘Ulum al-Qur’an. Kalaupun ada, hanya sekadar menyebutkan saja tanpa penerangan lebih lanjut mengenainya seperti cara pengajaran, kitab yang digunakan dan sebagainya. Kajian ini bermatlamat untuk menjelaskan lebih lanjut sejarah dan perkembangan pengajian al-Qur’an dari sejak berkembangnya agama Islam di Brunei hingga kini. Kajian menggunakan kaedah kepustakaan dengan pendekatan historikal bagi membongkar kronologi sejarah pengajian al-Qur’an yang dijalankan di Brunei. Kaedah perbandingan juga digunakan dalam meneliti perkembangan pengajian al-Qur’an pada dua zaman yang berbeza; iaitu zaman pra dan pascamerdeka. Antara dapatan kajian menunjukkan sumbangan yang bukan sedikit para ulama dan pemimpin Brunei dalam perkembangan pengajian al-Qur’an di Brunei.
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NFN, Fakhriati. „Brunei And Aceh: A Manuscript-Based Study of Cultural And Historical Relationship“. Jurnal Lektur Keagamaan 16, Nr. 1 (30.06.2018): 57–74. http://dx.doi.org/10.31291/jlk.v16i1.489.
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Dari sisi letak geografis, Brunei dan Aceh adalah dua suku bangsa yang berada di posisi berjauhan, pulau Kalimantan dan Sumatera. Namun, keduanya memiliki banyak kemiripan antara satu sama lainnya. Keduanya berada dalam satu rumpun Melayu, budaya, dan karakter yang mirip. Dari sisi sejarah, kedua suku ini memiliki hubungan baik, baik pada tatanan kesultanan maupun pada level rakyatnya. A. Hasyimi mengatakan bahwa qanun yang dipakai di Brunei adalah hasil adopsi dari qanun yang ada di Aceh. Selain itu kemiripan dari sisi budaya adalah, seperti permainan rakyat, cara masuk rumah baru, dan tepung tawari. Kemiripan-kemiripan ini menjadi menarik dikaji lebih jauh tentang hubungan sejarah Brunei dan Aceh. Tulisan ini bertujuan untuk menggali hubungan sejarah antara kesultanan Brunei dan Aceh, termasuk hubungan yang baik antara ulama dalam menyebarkan ajaran Islam. Penelitian ini didasarkan pada temuan-temuan terutama yang terdapat dalam manuskrip Aceh dan Brunei. Kajian ini mengunakan pendekatan filologis dan antropologis untuk mengungkap informasi relasi antar kedua etnis ini. Diharapkan hasil kajian ini dapat menjadi pendukung pelestarian warisan yang dimiliki kedua suku bangsa Brunei dan Aceh, terutama terkait manuskrip dan bukti sejarah tentang hubungan kedua suku bangsa tersebut. Kata Kunci: Aceh, Brunei, manuskrip, sejarah, budaya, dan MelayuGeographically, Brunei and Aceh are separated by the ocean. One is located on the island of Kalimantan and the other on the island of Sumatra. Despite the distance, these two entities possess many similarities. Their people are of Malay origin, alike in culture and character. Historically, the relationship between them, be it at the level of sultans or subjects, is as well as it can be. For example, A. Hasyimi stated that Brunei adopted qanun (law) from Aceh. Other similarities can be found in their culture, such as folk games, housewarming celebration, and flour ritual. These similarities invite a deeper examination into the relationship between Brunei and Aceh. This study aimed to investigate the connection between the Brunei and Aceh sultanates, as well as the relationship between their ulama in spreading Islam. Using historical manuscripts from both places as primary sources, this study employed philological and anthropological approaches to achieve its objectives. It is hoped that the result of this study could be used to support the heritage preservation of Brunei and Aceh, especially in terms of historical manuscripts which have successfully proved their close relationship.Keywods: Aceh, Brunei, Malay, manuscript, history, culture
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NFN, Fakhriati. „Brunei And Aceh: A Manuscript-Based Study of Cultural And Historical Relationship“. Jurnal Lektur Keagamaan 16, Nr. 1 (30.06.2018): 57–74. http://dx.doi.org/10.31291/jlka.v16i1.489.
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Dari sisi letak geografis, Brunei dan Aceh adalah dua suku bangsa yang berada di posisi berjauhan, pulau Kalimantan dan Sumatera. Namun, keduanya memiliki banyak kemiripan antara satu sama lainnya. Keduanya berada dalam satu rumpun Melayu, budaya, dan karakter yang mirip. Dari sisi sejarah, kedua suku ini memiliki hubungan baik, baik pada tatanan kesulÂtanan maupun pada level rakyatnya. A. Hasyimi mengatakan bahwa qanun yang dipakai di Brunei adalah hasil adopsi dari qanun yang ada di Aceh. Selain itu kemiripan dari sisi budaya adalah, seperti permaÂinan rakyat, cara masuk rumah baru, dan tepung tawari. Kemiripan-kemiripan ini menÂjadi menarik dikaji lebih jauh tentang hubungan sejarah Brunei dan Aceh. Tulisan ini bertujuan untuk menggali hubungan sejarah antara kesultanan Brunei dan Aceh, termasuk hubungan yang baik antara ulama dalam menyeÂbarkan ajaran Islam. Penelitian ini didasarkan pada temuan-temuan terutama yang terdapat dalam manuskrip Aceh dan Brunei. Kajian ini mengunakan pendekatan filologis dan antropologis untuk mengungkap informasi relasi antar kedua etnis ini. Diharapkan hasil kajian ini dapat menjadi pendukung pelestarian warisan yang dimiliki kedua suku bangsa Brunei dan Aceh, terutama terkait manuskrip dan bukti sejarah tentang hubungan kedua suku bangsa tersebut. Â Kata Kunci: Aceh, Brunei, manuskrip, sejarah, budaya, dan MelayuGeographically, Brunei and Aceh are separated by the ocean. One is located on the island of Kalimantan and the other on the island of Sumatra. Despite the distance, these two entities possess many similarities. Their people are of Malay origin, alike in culture and character. Historically, the relationship between them, be it at the level of sultans or subjects, is as well as it can be. For example, A. Hasyimi stated that Brunei adopted qanun (law) from Aceh. Other similarities can be found in their culture, such as folk games, housewarming celebration, and flour ritual. These similarities invite a deeper examination into the relationship between Brunei and Aceh. This study aimed to investigate the connection between the Brunei and Aceh sultanates, as well as the relationship between their ulama in spreading Islam. Using historical manuscripts from both places as primary sources, this study employed philological and anthropological approaches to achieve its objectives. It is hoped that the result of this study could be used to support the heritage preservation of Brunei and Aceh, especially in terms of historical manuscripts which have successfully proved their close relationship.Keywods: Aceh, Brunei, Malay, manuscript, history, culture
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Abdul Kadir, Abdul Razak, Jamil Hamali, Saimi Bujang, Firdaus Abdullah, Sharifah Anom Omar, Mohd Syahiran Abdul Latif und Hadenan Towpek. „UNFAIR RELATIONSHIP BETWEEN JAMES BROOKE AND BRUNEI IN 19TH CENTURY THROUGH BRUNEI MANUSCRIPT“. International Journal of Law, Government and Communication 8, Nr. 32 (01.06.2023): 62–75. http://dx.doi.org/10.35631/ijlgc.832006.
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Brunei's rule is indeed known as a great power after Majapahit gave sovereignty to Brunei to control the territory of the Brunei Islands and its surroundings including the southern Philippines (Sulu) since the 16th century. However, European powers began to come to the archipelago with concrete reasons to control the trading area which is rich in raw materials. Not to be missed is the region of the Borneo archipelago, which is rich in raw materials such as gold, bird's nest, spices, bauxite, and others. Competition began to occur between great powers such as the British, Spain and the Netherlands. As such, the power of the Bruneian government has experienced ups and downs due to various factors such as internal problems of the Bruneian government, the threat of local power and the threat of pirates active in the Borneo archipelago. Brunei had to think of steps to find a way to find a proxy capable of helping it to defend its territorial sovereignty. The objective of this study is to first evaluate the factors that make the relationship between the two parties happen and the second is to evaluate the factors of the one-sided relationship between James Brooke and Brunei, and the impact of the injustice on Brunei. The methodology used in this study is to use a historical methodology that uses the Kuntowijoyo model, which is through 4 stages of process, namely heuristics, criticism, analysis, and historical writing. The findings of this study found that the factor in the relationship between James Brooke and Brunei was Brunei's desire to seek help from outside parties, unfulfilled responsibilities, the threat of the Brooke Family from other areas in Sarawak and taking advantage of Brunei's distress. The impact was the change of Ames Brooke's status as governor to the Rajah of Sarawak, the economy was managed by James Brooke, but his responsibilities were neglected, initially the status of a lease but changed to dominance and the last was that Brunei lost sovereignty over some of its territories.
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Zada, Khamami, Qosim Arsadani, Saepullah Saepullah und Mohamad Shofin Sugito. „Sharia and Monarchs in Southeast Asia: Political Legitimation in Brunei Darussalam“. Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, Nr. 3 (30.11.2023): 1827. http://dx.doi.org/10.22373/sjhk.v7i3.17736.
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In this modern era, sharia is still relevant in the monarchy system. Brunei Darussalam is a country that places sharia in a political monarchy that is prone to orthodoxy. This study analyzes the policy of implementing sharia in Brunei Darussalam in a monarchical political configuration. This study uses qualitative research that analyzes the phenomenon of the application of sharia in Brunei with a sociological and political approach. The research data comes from a number of documents in the form of the Brunei Constitution, Sharia Penal Code Order 2013 (SPCO), other royal regulations, and online media. Data collection was carried out using documentation techniques which were analyzed by applying the theory of political determination of law developed by Nonet and Selznick and the theory of legitimacy developed by Weber. This study found that the policy of implementing sharia in Brunei through SPCO, under a monarchical political system produced responsive legal products. This policy is based on the people's aspirations as a manifestation of the culture and religious practices of the people of Brunei. The implication is that international attacks on the implementation of sharia in Brunei have met with resistance from the people. The application of sharia nationally further strengthens the political legitimacy of the Sultan of Brunei in maintaining and preserving his power. The people were increasingly loyal to the Sultan, so there was social order without popular opposition.
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Firdaus, Ahmad Musyalen, Nurzengky Ibrahim und Kurniawati Kurniawati. „Hubungan Diplomatik Indonesia-Brunei Darussalam Pada Masa Presiden Suharto & Sultan Hassanal Bolkiah, 1984-1998“. Jurnal Humanitas: Katalisator Perubahan dan Inovator Pendidikan 10, Nr. 1 (30.12.2023): 140–55. http://dx.doi.org/10.29408/jhm.v10i1.23965.
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This research aims to explain how Indonesia's Diplomatic Relations with Brunei Darussalam developed in the 1984-1998 period. The research method used is a historical method consisting of heuristics, source criticism or verification, interpretation and historiography. In collecting sources, the author uses sources from contemporary newspapers and source books related to the discussion. The results of this research are that Indonesia and Brunei Darussalam have had good relations since the time of the kingdoms in the archipelago. One proof of this good relationship is the kinship between the Brunei Royal family and the Majapahit Kingdom. During the Guided Democracy era, Indonesia and Brunei had cold relations due to differences in political views between President Sukarno and the Sultan of Brunei Sir Omar Ali Saifuddin III regarding the movement for the Unitary State of North Kalimantan led by A.M. Azahari. During President Suharto's time, Indonesia restarted diplomatic relations with Brunei Darussalam which began in 1981 until official diplomatic relations in January 1984. In its development until May 1998, Indonesia's diplomatic relations with Brunei Darussalam went well with a high spirit of friendship. This can be seen through various collaborations in various fields such as politics, economics, education and tourism. The political and economic fields are the most impressive areas in diplomatic relations between the two countries. One of them is that Brunei Darussalam provided an interest-free loan to Indonesia in 1987.
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Rosley, Maizatul Izzah, und Dg Junaidah Awang Jambol. „PERUBAHAN KEDUDUKAN MASYARAKAT MELAYU BRUNEI DALAM BANCI PENDUDUK DI SABAH (1891-2010): SATU TINJAUAN AWAL“. Jurnal Borneo Arkhailogia (Heritage, Archaeology and History) 7, Nr. 1 (22.12.2022): 25–35. http://dx.doi.org/10.51200/jba.v7i1.4126.
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Artikel ini membincangkan perubahan kedudukan masyarakat Melayu Brunei dalam banci penduduk dari tahun 1891 sehingga tahun 2010. Artikel ini juga mengupas sejauh mana kedudukan masyarakat Melayu Brunei dalam banci penduduk semasa zaman pentadbiran penjajah iaitu British North Borneo Chartered Company (BNBC), Kolonial British dan Sabah selepas merdeka. Artikel ini turut membincangkan tentang perubahan status kedudukan masyarakat Melayu Brunei dalam banci penduduk bermula daripada laporan banci pertama yang dikeluarkan oleh penjajah pada tahun 1891 sehinggalah tahun 2010. Perbincangan ini juga akan memperlihatkan perbandingan dan perubahan status kedudukan masyarakat Melayu Brunei dari segi penggunaan istilah Brunei yang awalnya dikategorikan secara tunggal dalam kalangan kaum peribumi, namun telah berubah ke dalam kategori status bumiputera lain-lain di Sabah.
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Hubur, AA. „PRODUCTIVE WAQF MANAGEMENT; A CASE STUDY OF BRUNEI DARUSSALAM“. International Journal of Islamic Business 4, Nr. 1 (30.06.2019): 65–87. http://dx.doi.org/10.32890/ijib2019.4.1.5.
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This study aims to determine the state of the productive waqf management in Brunei Darussalam, ranging from nÉÃir management, management of waqf collection, development and distribution of its investment returns. The analytical method used is descriptive analysis, that is, research that describes the data and information based on facts obtained by the researcher from books, papers, and seminars in charitable institutions in Brunei Darussalam. Results show that productive waqf management in Brunei Darussalam is singly handled by the Majlis Ugama Islam Brunei (MUIB) through a single unit. The nÉÃir is appointed and sworn in by the Chair of Majlis Ugama Islam. In Brunei Darussalam, there are two kinds of objects as entities of productive waqf: Land and money. These waqf entities are utilized together with the other assets of other Islamic Religious Council Waqf investments using IjÉrah contract under the responsibility of an investment body of the Badan Tanmiah Majlis Ugama Islam Brunei. In terms of the development of the waqf, the nÉÃir in Brunei Darussalam use the media as a means of fundraising. The distributions target of the productive waqf are education, health, religious and social development.
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Mohd Yusof, Mohd Norazmie, und Saidatul Nornis Haji Mahali. „Pengaruh Bahasa Melayu dalam Bahasa Dusun Brunei“. Jurnal Bahasa 19, Nr. 1 (03.06.2019): 96–116. http://dx.doi.org/10.37052/jb19(1)no5.
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Puak Dusun dikenali dengan nama Sang Jati merupakan salah satu daripada tujuh puak jati di Negara Brunei Darussalam. Puak Dusun Brunei mempunyai bahasanya yang tersendiri dan masih dipraktikkan oleh sebahagian masyarakat Dusun sehingga hari ini. Namun begitu, ramai yang tidak menyedari bahasa Dusun di Brunei telah dipengaruhi oleh bahasa Melayu Brunei. Kajian mengenai isu tersebut agak kurang diberikan perhatian. Objektif kajian ini adalah untuk mengenal pasti pengaruh bahasa Melayu dalam bahasa Dusun dan mengenal pasti punca pengaruh tersebut. Terdapat tiga aspek linguistik yang disentuh untuk melihat pengaruh bahasa Melayu, iaitu ejaan bahasa Dusun, fonologi bahasa Dusun dan imbuhan bahasa Dusun. Bahan kajian utama ialah kosa kata bahasa Dusun yang direkodkan dalam tesis Yabit (1994) yang bertajuk The Recostruction of Pre-Dusun and the Classification of its Decendents.; buku Daftar Leksikal 7 Dialek Brunei Darussalam (2011); Kamus Sang Jati Dusun (2014) serta; leksikal bahasa Dusun. Kosa kata berkenaan dibandingkan dengan aspek linguistik bahasa Melayu Brunei. Pengaruh terhadap bahasa Dusun yang dibincangkan termasuklah faktor bahasa serumpun, sistem pendidikan, perpindahan puak Dusun, sosial dan ekonomi. Kajian ini diharapkan dapat memberikan pengetahuan tambahan mengenai bahasa etnik di Brunei dan meningkatkan kesedaran masyarakat Dusun mengenai bahasa mereka yang terkesan oleh pengaruh bahasa Melayu.
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Sabri, Reehan, und Ajmal-Khan Kudlebbai. „Psychiatry in Brunei Darussalam“. International Psychiatry 5, Nr. 2 (April 2008): 34–36. http://dx.doi.org/10.1192/s1749367600005567.
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Brunei Darussalam occupies a sliver of land on the northwest coast of the island of Borneo with a geographical area of just 5765 km2 (Government of Brunei, 2004). It is divided into the four districts: Brunei-Muara, Temburong, Tutong and Belait. Two-thirds of the land is covered by lush tropical rainforest and the climate is perpetually warm and humid. It is ruled by Sultan Hassan Al-Bolkiah, the head of a dynasty which has governed Brunei for 650 years.
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Ananda, Dhimas Aryo Vipha. „FILM YASMINE : STRATEGI FILM BRUNEI MENEMBUS PASAR INDONESIA“. Capture : Jurnal Seni Media Rekam 9, Nr. 1 (09.03.2018): 12–26. http://dx.doi.org/10.33153/capture.v9i1.2053.
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Yasmine was an experimental project of Brunei International movie. The movie premiere on 21 August 2014 release to 5 screens (as there are only 5 cinemas) in Brunei and 80 screens in Indonesia, so it was described as the renaissance of Brunei cinemas after 46 years of long sleep. Taking Silat martial arts as background theme for the story. Yasmine movie actually not entirely a trial attempt. There was faith in it, that this movie will be a success because it chose a very typical story. As it was done in Cinderella story that being adopted to Pretty Woman film (1990). Yasmine movie team must be fully aware that the choice of blending romance and martial arts together is always invites many audiences. Deliberately penetrate the Indonesian market was not without strategy, the goals was to brought back film industry as one of creative industry in Brunei along with brings Brunei image go international through Indonesia. Keywords: Yasmine Movie, Strategy, Brunei, Indonesia
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Kamaluddin, Kamaliah, und Asiyah Kumpoh. „Baju Kurung or Baju Kebaya? Framing the History of the Brunei Women’s Fashion“. Paramita: Historical Studies Journal 32, Nr. 2 (29.09.2022): 180–90. http://dx.doi.org/10.15294/paramita.v32i2.34526.
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This article investigates the relationship between women’s fashion in Brunei Darussalam and the historical factors that influenced the evolution of the former in the 1960s, the 1970s, and the 1980s. By employing a qualitative visual analysis method, this study analyzed photographs of Brunei women published in the national newspaper Pelita Brunei from the 1960s to the 1980s. Document review and thematic coding analysis were employed to frame and examine the historical context within which Brunei women’s fashion experienced a significant spectrum of trends. The findings of this study indicate that the evolution of women’s fashion in the 1960s and 1970s was primarily due to a combination of domestic and external influences such as the growth of popular entertainment, education, government’s role, and, to a considerable extent, the societal expectation towards women and the Islamic resurgence in the Southeast Asian region. In comparison, in the 1980s, Brunei women’s fashion was characterized strongly by Islamic ideals due to the declaration of Melayu Islam Beraja (MIB) as the State Philosophy, concomitant to Brunei’s independence in 1984. Based on these findings, this article proposes some potential research directions that can be pursued by future research. Artikel ini menyelidiki hubungan antara busana wanita di Brunei Darussalam dan faktor-faktor sejarah yang memengaruhi evolusi gaya busana wanita di tahun 1960-an, 1970-an, dan 1980-an. Dengan menggunakan metode analisis visual kualitatif, penelitian ini menganalisis foto-foto perempuan Brunei yang dimuat di surat kabar nasional Pelita Brunei dari tahun 1960-an hingga 1980-an. Tinjauan dokumen dan analisis pengkodean tematik digunakan untuk membingkai dan memeriksa konteks historis di mana mode wanita Brunei mengalami spektrum tren yang signifikan. Temuan penelitian ini menunjukkan bahwa evolusi mode wanita pada tahun 1960-an dan 1970-an terutama disebabkan oleh kombinasi pengaruh domestik dan eksternal seperti pertumbuhan hiburan populer, pendidikan, peran pemerintah, dan, sampai batas tertentu, masyarakat. harapan terhadap perempuan dan kebangkitan Islam di kawasan Asia Tenggara. Sebagai perbandingan, pada tahun 1980-an, busana wanita Brunei sangat dicirikan oleh cita-cita Islam karena deklarasi Melayu Islam Beraja (MIB) sebagai Filosofi Negara, bersamaan dengan kemerdekaan Brunei pada tahun 1984. Berdasarkan temuan ini, artikel ini mengusulkan beberapa penelitian potensial. arah yang dapat ditempuh oleh penelitian masa depan. Cite this article: Kamaluddin, K., Kumpoh, A. (2022). Baju Kurung or Baju Kebaya? Framing the History of the Brunei Women’s Fashion Paramita: Historical Studies Journal, 32(2), 180-190. http://dx.doi.org/10.15294/paramita.v32i2.34526
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To, Murphy, Yau-hong Chong, Alice Luk, Jack Yiu, Sunil Sangakkara und Lukasz Wojnarski. „Temburong Bridge, Brunei CC2 Marine Viaducts in Brunei Bay“. IABSE Symposium Report 105, Nr. 3 (23.09.2015): 1–8. http://dx.doi.org/10.2749/222137815818359555.
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Rohmaniah, Dinda Alfiatur, Umi Qodarsasi, Tevana Sari Dewi und Tri Utami. „Kontroversi Penerapan Hukum Islam pada LGBT di Brunei Darussalam“. POLITEA 3, Nr. 2 (14.11.2020): 191. http://dx.doi.org/10.21043/politea.v3i1.7531.
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<p class="05Abstrak">Controversy of Sharia Law Against LGBT in Brunei Darussalam . This paper aims to discuss the application of sharia law in Brunei Darussalam, especially in sharia law for LGBT people. What about the effect of the stricter application of sharia law if applied in Brunei Darussalam. The aim of implementing Sharia law in Brunei Darussalam. Darussalam is none other than the teachings of Islam in Brunei Darussalam that have become stronger than before as a country that has always been devoted to Allah. Even though in its application, Brunei Darussalam has received harsh criticism from the world for the application of sharia law that is enforced in its country, however, criminal law hard and sharia law continues to be implemented after being postponed and finally implemented on April 3, 2019. This article uses a case study approach and analysis with qualitative methods. russlam continues to be implemented even though it has generated a lot of controversy from outside, especially regarding the stoning of adultery and LGBT perpetrators, especially from the United Nations, enforcement of this law violates human rights. The background to the adoption of sharia law is nothing more than strengthening the quality of the involvement of Muslims in Brunei Darussalam which is only for Allah.</p>
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Musa, Siti Fatimahwati Pehin, und Khairul Hidayatullah Basir. „Youth Unemployment and The Rentier Economy in Brunei: Lessons from Norway“. ‘Abqari Journal 20, Nr. 2 (09.11.2019): 1–22. http://dx.doi.org/10.33102/abqari.vol20no2.211.
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This study is a comparative analysis between two rentier economies namely Brunei and Norway. Brunei is an oil-rich country however currently experiencing growing youth unemployment; recorded at 28.4%, the highest value recorded by International Labour Organization (ILO) so far for Brunei over the years. This qualitative study uses focus groups to investigate the issue of youth unemployment and occupational aspirations. The thematic analysis conducted revealed that occupational aspirations of youths in Brunei are very much related to the economic conditions, more specifically the rentier economy. This gives rise to a ‘rentier mentality’ of youths in Brunei whereby there is a tendency for youths to aim towards prestigious occupations. Norway’s education and labour market policies can be seen as a role model for Brunei due to its similar rentier economy and more so for having one of the lowest youth unemployment level in the world i.e. 9.4% in 2017. This study found that the key lessons from Norway for Brunei lie in the diverse education system which not only focuses on the academics but places greater emphasis on vocational training and entrepreneurial skills. This results in youths that are ready for the labour market and a smooth transition from education to work.
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SULAIMAN, ZOHRAH, TAN HEOK HUI und KELVIN KOK PENG LIM. „Annotated checklist of freshwater fishes from Brunei Darussalam, Borneo“. Zootaxa 4379, Nr. 1 (13.02.2018): 24. http://dx.doi.org/10.11646/zootaxa.4379.1.2.
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The freshwater fish diversity of Brunei Darussalam is reviewed. At present, a total of 104 species of freshwater fishes from 59 genera, 24 families and 10 orders is recorded. Eight species including one introduced species and two from brackish waters present new records for Brunei. The family Cyprinidae has the highest diversity with 40 species. Forty-six species are believed to be endemic to Borneo including six species known only from Brunei Darussalam namely Barbodes xouthos, Rasbora tubbi, Gastromyzon cranbrookii, Gastromyzon venustus, Neogastromyzon brunei and Ompok platyrhynchus and three are exotics.
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Syukri, Syukri. „Analisis Kebijakan Pendidikan Islam Brunei“. Al-Mutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan 20, Nr. 1 (14.06.2023): 140–47. http://dx.doi.org/10.46781/al-mutharahah.v20i1.675.
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Tujuan penelitian ini adalah untuk menganalisis Kebijakan Pendidikan Islam Brunei. Metode yang digunakan dalam penelitian ini adalah metode kualitatif yang digunakan dalam penelitian ini dengan telaah dokumen. Penelitian ini disebut survei literatur, yaitu mengkaji jurnal, buku, laporan penelitian, jurnal dan literatur lain yang berkaitan dengan pembahasan yang dibahas dalam penelitian. Adapun hasil penelitian ini adalah Pada dasarnya sistem pendidikan di Brunei Darussalam dimulai sejak Taman Kanak-kanak ketika anak berusia 5 tahun, mereka diwajibkan memasuki TK selama satu tahun sebelum diterima di SD. Brunei Darussalam sekolah kejuruan baru diperkenalkan setelah siswa tamat SLTP. Sistem pendidikan menengah atas di Brunei, siswa dapat menyelesaikan pendidikannya setahun lebih cepat, yaitu berlangsung selama dua tahun. Selanjutnya, di Brunei Darussalam setelah menyelesaikan jenjang SLTA para siswa akan memasuki pendidikan pra universitas selama 2 tahun.
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Gweshengwe, Blessing, Noor Hasharina Hassan und Hairuni Mohamed Ali Maricar. „Perceptions of the Language and Meaning of Poverty in Brunei Darussalam“. Journal of Asian and African Studies 55, Nr. 7 (16.01.2020): 929–46. http://dx.doi.org/10.1177/0021909619900218.
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Despite the proliferation of poverty studies, poverty in Brunei Darussalam (hereafter, Brunei) is under-researched. What poverty means in Brunei is, therefore, little understood, and there is a local belief that poverty in the country is unique and relative. Moreover, the terms ‘poverty’ ( kemiskinan) and ‘poor’ ( miskin) are somewhat sensitive in Brunei, but the reason(s) for this sentiment and preferred terms are not known. This study examines the language and meaning of poverty in Brunei. It also sheds light on the local belief about poverty within the country. The study used an exploratory research methodology and data were collected from poor and non-poor households and key informants. Results show that Bruneians use different terms to refer to poverty or poor people, but preferred terms are ‘living in need’, ‘difficult life’ and ‘needy people’. Bruneians avoid the terms ‘poverty’ and ‘poor’ because they can erode one’s self-confidence or self-esteem. Poverty in Brunei is construed in different ways, but it is mostly perceived as relative, and its nature is not unique.
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Izzuddin, Mustafa. „Brunei in 2020“. Asian Survey 61, Nr. 1 (Januar 2021): 166–70. http://dx.doi.org/10.1525/as.2021.61.1.166.
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In common with other countries around the world, Brunei Darussalam has had to deal with the coronavirus disease 2019 (Covid19) pandemic and its consequences. By the end of 2020, Brunei had navigated the pandemic storm successfully by keeping its social compact intact, achieving a relatively buoyant economy, exhibiting a balanced foreign policy through strategic hedging, and keeping the country secure through defense diplomacy. Ending 2020 in great shape places Brunei in good stead for assuming the chairmanship of ASEAN and future royal succession.
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Alas, Yabit, und Muhammad Anshari. „Initiating Brunei Cross-Border Tourism (BCBT) as a Gateway to Borneo“. International Journal of Asian Business and Information Management 12, Nr. 3 (Juli 2021): 15–25. http://dx.doi.org/10.4018/ijabim.20210701.oa2.
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Borneo is the third-largest island in the world, sharing three countries: Indonesia, Malaysia, and Brunei Darussalam. There is rarely research conducted for cross-border tourism (CBT) in Borneo. The study examines tourism development in Borneo then assesses potentials and challenges associated with Brunei-CBT as gateway to tourism in Borneo. A qualitative approach has been deployed focusing on advantages and challenges associated with Brunei as gateway for CBT in the Borneo Island. The analysis has shown that there is great potential in CBT for mobility and connectivity of people, goods, and services in Brunei-CBT's initiative. Brunei-CBT (BCBT) will trigger Brunei's economic shifting from an oil-based country to a service-based economy. Identified challenges mainly concern political support and willingness among participating countries, which may lead to barriers for connecting Borneo through CBT development.
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Minardi, Anton, Rini Afriantari und Maesuroh Maesuroh. „The Implementation of Islamic Penal Law in Brunei Darussalam and International Society“. Socio Politica : Jurnal Ilmiah Jurusan Sosiologi 11, Nr. 1 (01.12.2022): 1–9. http://dx.doi.org/10.15575/socio-politica.v11i1.7961.
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This article discusses the application of the shari'a penal code in Brunei Darussalam, in the Brunei institutionalization called Perintah Kanun Jenayah Syariah. The research in this discussion using qualitative methods with descriptive analysis techniques. Brunei Darussalam inaugurated the punishment of the shari'a crime on May 1, 2014, and applied in 3 stages; the stages imposed the criminal penalty in the level of violations and sanctions from mild to severe. The reaction o fthe international community can not be avoided because the punishment concerns Human Rights, which became a hot issue after the cold war. The response of oral and written censure in electronic media and mass media has harmed the government and the image of the Brunei sultanate family. Brunei state has carried out various actions so that the condition will not cause any protracted defect and sharia law will be implemented.