Journal articles on the topic 'Malay Heritage Centre'

The Siak District Government has long tried to advance the tourism sector by utilizing the rich heritage of the Malay cultural history of the Kingdom of Siak Sri Indrapura. These efforts have strengthened since the establishment of the vision of becoming the centre of Malay culture and the mission of Siak Regency to become a major tourism destination in Riau Province. This research aims to offer a development strategy for Malay historical and cultural heritage museums in Siak Regency to support the achievement of Siak's vision as a Malay cultural centre. This research uses a qualitative method to analyze the potential of Malay historical and cultural heritage in Siak for the development of the Balairung Sri Museum of Siak Regency. Data were obtained through observation, FGD, survey, literature study and documentation. The results of this study indicate that Siak Regency needs a museum that presents Malay historical and cultural heritage comprehensively, including history and 11 objects of cultural promotion, thus distinguishing it from the previous museum. The development of the museum needs to pay attention to various important aspects related to the presentation of collections, distinctiveness and the role of Balairung Sri in its time.

Good social capital development allows for discussions to explore what make a self-sustaining settlement by the locals. This kind of discussions includes the opportunity to speak out and to be part of a development process that involved in the local settlement. However, many issues have been identified towards making sustainable community developments a success, especially in settlement with a high heritage values. This paper seeks to devise solutions to issues identified with regard to development occurred in Kuala Terengganu. Knowledge of these issues may provide a useful guide for future social capital developments in a place with high heritage values. Keywords: sustainability; social capital; local community, heritage, traditional settlement eISSN 2514-751X © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/aje-bs.v4i13.345

Georgetown World Heritage Site (GWHS) is known as a potpourri of various ethnic groups who have settled in the area during various periods of the past 300 years. Chinese are the majority although Muslims (Malays) were earliest settlers and once the majority. This paper analyzes the socio-economic and cultural sustainability of the Muslim community within the GWHS relying on historical records and current situation. Areas around masjid kapitan Kling and masjid Melayu are considered as the Muslim enclave. While the Indians Muslims are doing rather well socio-economically, the same cannot be said of the Malays. The number of Malays is very low and Malay business owners in the area tend to live outside the GWHS. The decline of the Muslim population has grave implications to the socio-economic and cultural sustainability of the Muslims, especially the Malays. Keywords: Georgetown World Heritage Site, Muslim enclave, socio-economic, cultural sustainability. eISSN 2514-751X © 2018. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/aje-bs.v5i17.45

This study is partly an ongoing project to identify the floral motifs design on Sarawak traditional Malay songket. This project begins with a review of related literature that provides an example of textile—also supported with visual data on Sarawak traditional Malay songket gathered from the field visit, which is captured into the digital compilation. The identification process defined that the Sarawak traditional Malay songket motifs mainly develop from various floral sources reflecting and inspiring nature. This study shared different design Malay songket motifs in Sarawak and represent their tradition in textile heritage. Keywords: Malay; Motifs; Sarawak; Songket eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6iSI4.2902

Pure's aspiration to preserve traditional Malay legacy deserves respect. However, heritage preservation and conservation are complex and costly. Reconstructing buildings through digitalisation to document the heritage conservation virtually would be the solution to save costs and time. The study was conducted on Rumah Uda Manap (RUM) in Kuang, Selangor. This research aim to digitalized the documents of RUM as part of conservation effort of traditional houses. The onsite-observation and virtual measurement is applied as the data collection method. This study has demonstrated that digital measured drawing has opportunities that can be explored as part of for the future conservation effort. Keywords: Cultural Heritage ; Traditional Malay House ; Digital Drawing ; Conservation eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7i21.3757

The application of nature in traditional Malay jewellery motifs has been practiced since time immemorial as the main element of decoration and design variations. In this study, the traditional jewellery chosen is dokoh, one of the favourites of the Malays worn on the neck with kebaya. This study aims to identify the application of natural elements in design motifs in Malaysia. Qualitative research involving observation, description, and composition analysis are applied using a formal analytical approach. This research helps to preserve Malaysia's heritage and become a reference for future generations regarding extrinsic and intrinsic values. Keywords: Dokoh; Motif; Malay, Traditional Jewellery eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7iSI7%20(Special%20Issue).3796

Modernity has penetrated practically every facet of life, making it impossible for society members to escape. Moreover, in the former western colonized region, the enlightenment era's western worldview is inevitable. Accordingly, Pre-modern Malay societies are crushed and forced to adapt. Within this understanding, this study used Anthony Giddens' concept of time, place, risk, and trust to examine the Malay society's modernity within existing Petronas Eid ads. The findings showed that Malay culture is strongly influenced by modernity, however, it demonstrated the resistance to modernization at some extend by preserving its heritage and Islamic beliefs in all aspects. Keywords: Advertisement, Modernity, Malay Society, Tradition Values, eISSN 2514-7528 ©2022. The Authors. Published for AMER & cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), and cE-Bs (Centre for Environment-Behaviour StudiesCollege of Built Environment, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/jabs.v7i22.410

A traditional settlement is defined as an area with sound and a strong sense of traditional village character inhabited by a society that preserves their cultural and traditional practices. However, the society’s traditions and way of life have continuously been threatened as the country moves towards urbanisation. Thus, this paper aimed to identify the changes in the traditional settlement and identify the issues in deterioration of traditional Malay settlement. A mixed-method approach applied as the research methodology. The findings reveal the changes and impact include six underlying factors; natural disaster, lack of maintenance, modern development, destruction by irresponsible parties, lack of awareness and declining of traditional product in the market.Keywords: traditional settlements; issues; heritage sites; conservation of heritage siteseISSN 2398-4295 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: http://dx.doi.org/10.21834/ajbes.v4i16.177

A traditional settlement is defined as an area with sound and a strong sense of traditional village character inhabited by a society that preserves their cultural and traditional practices. However, the society’s traditions and way of life have continuously been threatened as the country moves towards urbanisation, which is gradually changing the settlements. The objectives of this research are to identify the changes in the traditional settlement and identify the issues in deterioration of traditional Malay settlement. A mixed-method approach applied as the research methodology. The findings reveal the changes and impact include six underlying factors; natural disaster, lack of maintenance, modern development, destruction by irresponsible parties, lack of awareness and declining of traditional product in the market.Keywords: traditional settlements; issues; heritage sites; preservation of heritage sites eISSN: 2398-4287 © 2018. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.https://doi.org/10.21834/e-bpj.v3i9.1544

In 1880, when the British moved their Federated Malay States administrative centre to Kuala Lumpur, the Padang quickly became a symbol of British economic and administrative colonisation, and a nucleus of the socio-cultural development of Kuala Lumpur. This paper discusses the layers of history, symbolism and cultural values that the Padang contributes to the socio-cultural tapestry of both Kuala Lumpur and Malaysia, and the lack of relevant planning and heritage measures to conserve these attributes and characteristics. The conclusions offer avenues to engage with pre- and post-colonisation that enable re-making and the conservation of the iconic space of Kuala Lumpur.Keywords: Urban open space; Merdeka Square; Kuala Lumpur City Hall; National Heritage Act 2005eISSN: 2398-4295 © 2019. The Authors. Published for AMER, ABRA & cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: http://dx.doi.org/10.21834/ajbes.v4i17.182

In 1880, when the British moved their Federated Malay States administrative centre to Kuala Lumpur, the Padang quickly became a symbol of British economic and administrative colonisation, and a nucleus of the socio-cultural development of Kuala Lumpur. This paper discusses the layers of history, symbolism and cultural values that the Padang contributes to the socio-cultural tapestry of both Kuala Lumpur and Malaysia, and the lack of relevant planning and heritage measures to conserve these attributes and characteristics. The conclusions offer avenues to engage with pre- and post-colonisation that enable re-making and the conservation of the iconic space of Kuala Lumpur.Keywords: Urban open space; Merdeka Square; Kuala Lumpur City Hall; National Heritage Act 2005eISSN: 2398-4287 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/e-bpj.v4i11.1721

Local craft has unique aesthetic value such as our unique heritage 'Jebak Puyuh'. It is a trap device for trapping quail and it looks like a semi-circular bird cage. This study aims to identify the motifs found in 'Jebak Puyuh', in which the Malay motifs are known to be inspired by nature and surroundings. This research has been achieved through qualitative methods and using the theory of Zakaria Ali. 'Jebak Puyuh' is one of the great pieces of Malay's artistic works. Malaysians today should appreciate the existence of 'Jebak Puyuh' so that its continuity can be told to future generations. Keywords: Aesthetic; crafts; heritage; motifs eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7iSI7%20(Special%20Issue).3771

Mak Yong, a traditional Malay dance-theatre recognised by UNESCO as one of the intangible cultural heritage of Malaysia has indeed seen its progress since its revival in the 1970s by some of its prominent artists such as Khatijah Awang of the Sri Temenggung troupe fame. Sadly, although Mak Yong belongs to the region of Kelantan-Pattani of the Malay Peninsula, the art form has seen its greater decline in its southern Thailand counterpart. This could be as a result of the political climate aside from the inclination of the local towards Sunni Islamic values that forbid some of its ritualistic elements. This is apparent especially in the neighbouring state of Kelantan where Mak Yong has already been banned to be performed in public since the early 1990s unless it adheres to the Syariah law. However, in the context of the forms' existence in Pattani, despite its resilience towards the test of time, it has not gained as much attention compared to the Kelantan counterpart. Most extensive case studies in the past were based on the Kelantanese group (Sheppard, 1974; Yousof, 1976 & 1992; Nasuruddin, 1995). To extend our understanding of the study of Mak Yong of the Malay world, this paper aims to discuss the forms existence in Southern Thailand, particularly in the district of Raman, Yala Province. Special focus on its discussion will centre around the question of sustaining the tradition in the region through the relationship with Main Puteri, another ritualistic dance-theatre closely related to Mak Yong. Through the epistemological approach of Cultural Evolution, this paper intends to preliminarily explore the importance of this relationship in the bigger picture of Mak Yong as part of the cultural evolution in the Malay world. By identifying its natural phenomena, it is hoped that more exploration can be done in the future on the realm of Southeast Asian traditional performing arts.

Aceh sebagai salah satu daerah dengan mayoritas penduduk beragama Islam tentu tidak terlepas dari bangunan masjid. Masjid menjadi pusat peribadatan dan tempat melaksanakan kegiata-kegiatan Islami, terlebih pada masjid masa awal Islam. Salah satu masjid tua di Aceh yang berperan sebagai pusat dakwah dan masih ada hingga saat ini yaitu Masjid Tuha Ulee Kareng. Masjid Tuha Ulee Kareng memiliki karakter unik dan berbeda dengan masjid lain di Nusantara. Oleh karena itu, penelitian ini bertujuan untuk mengkaji elemen-elemen arsitektur nusantara pada Masjid Tuha Ulee Kareng saat ini sebagai salah satu peninggalan masjid tua di Aceh agar menambah wawasan tentang bangunan masjid nusantara. Metode yang digunakan adalah kualitatif deskriptif. Hasil penelitian menunjukkan bahwa Masjid Tuha Ulee Kareng menerapkan keseluruhan elemen-elemen arsitektur nusantara sebagai bukti awal perkembangan ilmu arsitektur di Aceh, dan ada beberapa bagian elemen masjid telah diganti menjadi material modern, meskipun demikian secara keseluhan Masjid Tuha Ulee Kareng melambangkan khas masjid Nusantara.Kata kunci: Arsitektur nusantara, masjid, Masjid Tuha Ulee KarengMalay Archipelago architectural elements at the Masjid Tuha Ulee karengAceh as one of the regions with a majority of moslem population cannot be separated from the structure of mosque. Mosques became the center of islamic worshipping and a place to carry out every islamic activities ever since, especially in the early age mosques. One of the early mosques in Aceh that still acts as the centre of Da'wah and still exist until today is Masjid Tuha that located in Ulee Kareng, Aceh Besar regency. Masjid tuha Ulee kareng has a very unique characteristics and has slightly difference from any other mosques in the archipelago. Therefore, this study aims to discover every malay archipelago elements to the architectural of Masjid tuha Ulee kareng as one of historical heritage of Aceh Sultanate for us to broaden our insight about the structure of malay archipelago mosques. The method that used in this study is descriptive qualitative. The study shows that Masjid tuha ulee kareng applies every aspects of malay archipelago architecture as an early evidence of the development of architectural science in Aceh, despite all of that, there's also several parts that have been replaced with modern material in order to keep the structure firm, Nevertheless, overall of the structure still represent the characteristic of Malay archipelago mosque. Keywords: Archipelago architecture, mosque, Masjid Tuha Ulee kareng

This study is partly from the on-going project and discovers the essential characteristics of the traditional Malaysian Batik. The Malaysian identity should sustain and retain as part of Malaysian heritage. The modernisation of Malaysia brought about many positive changes, but it has also impacted culture, predominantly Malay batik authenticity. This review will share clear insight into how this scenario provided cultural context and meaning related to the Malaysian traditional batik motif. Keywords: Authenticity; Batik; Malaysian; Traditional eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6iSI5.2937

Decorative roof finials, also known as Mahkota Atap Masjid, are a unique identity and hallmark of Islam in Malacca. Today, there are more than 160 mosques throughout the state of Malacca, however, only 38 of them have a decorative roof finial. Therefore, the objectives of this research are: to map the location of these mosques and document their designs for heritage documentation. This research applies a qualitative methodology using air photography via drone (model DJI Phantom 3 Standard) for data documentation and typological analysis for establishing types of designs to study.Keywords: Mosque; Islam; Malay; ArchitectureeISSN: 2398-4287 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/e-bpj.v4i11.1760

Malaysia is known for its multicultural diversity, which is heavily influenced by the ancient Malay culture, indigenous peoples and the cultures of Malaysia's second main ethnics groups - the Chinese and Indian. For centuries, our cultures have blended to create Malaysia's diverse heritage. Sadly, Malaysians are slowly losing their ancient culture due to modernisation. One particular culture of Malaysia that is close to extinction is the Peranakan culture. The researcher found it vital to implement our cultural motif into product design, so she has come out with a freestanding kitchen with an influence of the Peranakan motif. Keywords: Free-standing Cabinets, Kitchen, Peranakan. eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6iSI5.2926

This paper addresses the situation and issues regarding indigenous knowledge among the Malay community at the Eastern Coast of the Peninsular Malaysia. The tacit knowledge of this community and knowledge sharing potentials the indigenous population is explored. The paper examines the opportunities of the members of the community to ascend into the economic mainstream and improve their quality of lives through participation in the industry based on their indigenous knowledge. Some suggestions are incorporated in the paper to yield a conceptual framework of tools for the agencies as support system to build a sustainable livelihood and heritage preservation of the rural community. Keywords: Indigenous Knowledge, Sustainable Livelihood, Knowledge Transfer eISSN 2514-7528 © 2017 The Author. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.

This paper discusses on the integration application of using 3-Dimensional (3D) modelling program in order to teach architectural heritage design. The 3D program mentioned in this paper (3DStudioMax) was used in order to determine the ergonomic properties of traditional Malay furniture that were available inside the selected samples of Traditional Malay Houses (TMH). The anthropometric measurements of the Traditional Malays were calculated and transferred into 3D renderings in order to help visualise the interactions between the users and the furniture. The visualisations included recreation of the environment during which the users were carrying out their daily activities, all into 3D renderings. These visualisations also provided a look of how the furniture of the Traditional Malays were ergonomic towards their users. The samples used in this study consisted of technical drawings of TMH that were archived in the Center for the Study of Built Environment in the Malay Kingdom (KALAM) of Universiti Teknologi Malaysia (UTM). Results showed that the usage of the 3D program helps to give a better understanding of architectural heritage design by providing a visual aid in summarising elements that were no longer available within the environments during site visits.

Malay heritage carvings were heavily influenced by Hindu-Buddhist culture before the dissemination of Islam. This is evidenced by the paintings of mythical animals and floral motifs found on archaeological objects in Lembah Bujang. The arrival of Islam in Malaya in the 14th century finally brought great changes in the world of carving, including in Terengganu and Kelantan. This study aimed to identify the initial motifs used after the dissemination of Islam in Malaya. The states of Kelantan and Terengganu were chosen because most of the old houses and skilled woodcarvers were born there and are famous for their various carving motifs. Fourteen houses identified as heritage houses were selected. The carvings on 12 houses in Kelantan and Terengganu were based on measured drawings at the Center for Malay Studies (KALAM) UTM, Skudai. A heritage house was then selected as the ideal sample of the 14 heritage houses selected to identify the initial motifs used after the dissemination of Islam. Two famous woodcarvers were interviewed on the aspect of motif selection. The study focused on some components of the house with many carved motifs such as on walls and ventilation panels. The carving motifs were studied for their importance in terms of motif selection and placement. The results of this study found that there are four types of motifs that are often chosen after the dissemination of Islam in Malaya which are flora, fauna, calligraphy and geometry motifs. It is hoped that this study can contribute to the search for Malaysia identity in the context of history and heritage.

Michele Stephen; Desire, divine and demonic; Balinese mysticism in the paintings of I Ketut Budiana and I Gusti Nyoman Mirdiana (Andrea Acri) John Lynch (ed.); Issues in Austronesian historical phonology (Alexander Adelaar) Alfred W. McCoy; The politics of heroin; CIA complicity in the global drug trade (Greg Bankoff) Anthony Reid; An Indonesian frontier; Acehnese and other histories of Sumatra (Timothy P. Barnard) John G. Butcher; The closing of the frontier; A history of the maritime fisheries of Southeast Asia c. 1850-2000 (Peter Boomgaard) Francis Loh Kok Wah, Joakim Öjendal (eds); Southeast Asian responses to globalization; Restructuring governance and deepening democracy (Alexander Claver) I Wayan Arka; Balinese morpho-syntax: a lexical-functional approach (Adrian Clynes) Zaharani Ahmad; The phonology-morphology interface in Malay; An optimality theoretic account (Abigail C. Cohn) Michael C. Ewing; Grammar and inference in conversation; Identifying clause structure in spoken Javanese (Aone van Engelenhoven) Helen Creese; Women of the kakawin world; Marriage and sexuality in the Indic courts of Java and Bali (Amrit Gomperts) Ming Govaars; Dutch colonial education; The Chinese experience in Indonesia, 1900-1942 (Kees Groeneboer) Ernst van Veen, Leonard Blussé (eds); Rivalry and conflict; European traders and Asian trading networks in the 16th and 17th centuries (Hans Hägerdal) Holger Jebens; Pathways to heaven; Contesting mainline and fundamentalist Christianity in Papua New Guinea (Menno Hekker) Ota Atsushi; Changes of regime and social dynamics in West Java; Society, state and the outer world of Banten, 1750-1830 (Mason C. Hoadley) Richard McMillan; The British occupation of Indonesia 1945-1946; Britain, the Netherlands and the Indonesian Revolution (Russell Jones) H.Th. Bussemaker; Bersiap! Opstand in het paradijs; De Bersiapperiode op Java en Sumatra 1945-1946 (Russell Jones) Michael Heppell; Limbang anak Melaka and Enyan anak Usen, Iban art; Sexual selection and severed heads: weaving, sculpture, tattooing and other arts of the Iban of Borneo (Viktor T. King) John Roosa; Pretext for mass murder; The September 30th Movement and Suharto’s coup d’état in Indonesia (Gerry van Klinken) Vladimir Braginsky; The heritage of traditional Malay literature; A historical survey of genres, writings and literary views (Dick van der Meij) Joel Robbins, Holly Wardlow (eds); The making of global and local modernities in Melanesia; Humiliation, transformation and the nature of cultural change (Toon van Meijl) Kwee Hui Kian; The political economy of Java’s northeast coast c. 1740-1800; Elite synergy (Luc Nagtegaal) Charles A. Coppel (ed.); Violent conflicts in Indonesia; Analysis, representation, resolution (Gerben Nooteboom) Tom Therik; Wehali: the female land; Traditions of a Timorese ritual centre (Dianne van Oosterhout) Patricio N. Abinales, Donna J. Amoroso; State and society in the Philippines (Portia L. Reyes) Han ten Brummelhuis; King of the waters; Homan van der Heide and the origin of modern irrigation in Siam (Jeroen Rikkerink) Hotze Lont; Juggling money; Financial self-help organizations and social security in Yogyakarta (Dirk Steinwand) Henk Maier; We are playing relatives; A survey of Malay writing (Maya Sutedja-Liem) Hjorleifur Jonsson; Mien relations; Mountain people and state control in Thailand (Nicholas Tapp) Lee Hock Guan (ed.); Civil society in Southeast Asia (Bryan S. Turner) Jan Mrázek; Phenomenology of a puppet theatre; Contemplations on the art of Javanese wayang kulit (Sarah Weiss) Janet Steele; Wars within; The story of Tempo, an independent magazine in Soeharto’s Indonesia (Robert Wessing) REVIEW ESSAY Sean Turnell; Burma today Kyaw Yin Hlaing, Robert Taylor, Tin Maung Maung Than (eds); Myanmar; Beyond politics to societal imperatives Monique Skidmore (ed.); Burma at the turn of the 21st century Mya Than; Myanmar in ASEAN In: Bijdragen tot de Taal-, Land- en Volkenkunde no. 163 (2007) no: 1, Leiden

Malay history and culture cannot be separated from the existence of Penyengat Island. This island once had a strategic role. First, Penyengat Island was the fortress of Raja Haji during the war against the Dutch. Second, as the administrative center of the Riau-Lingga Kingdom. Third, to become the center of Islamic Malay studies which is well-known in the Malay world. Various disciplines have existed on this island. Studies from various disciplines have been carried out. The results mostly recommend that Penyengat Island provide lessons for the life of the Malay community now and in the future. This study uses the historical method through four stages of work, namely heuristics (collection of sources), source criticism (external to the material and internal to the content), interpretation and historiography. The primary sources are Malay manuscripts that were born on Penyengat Island in the late 19th and early 20th centuries. The secondary sources are scientific journals and government policies that discuss Penyengat Island. These primary and secondary sources are then analyzed and interpreted. The final stage is historiography to strengthen the narrative and support data for the submission of Penyengat Island as a world heritage. Penyengat Island has a tangible and intangible cultural heritage. The forerunner of the Indonesian language is recognized as being born from there. Penyengat Island deserves to be a world heritage.

<p><em>The Sultanate of Siak Sri Indrapura plays a vital role in the history of the development of Islam and Malay culture in Pekanbaru City. Pekanbaru City is a cultural-historical tourist attraction through the Malay-Islamic landscape, which can be seen from its historical heritage. The historical heritage is a Malay-Islamic cultural heritage building that still exists today. This study will explain the analysis of cultural history and its preservation management. The method used is qualitative with a Historic Urban Landscape (HUL) approach. The study's results showed 16 cultural heritage sites with varying levels of management, five sites in very well-maintained condition, three well maintained, and eight poorly maintained. Several challenges are faced: damaged buildings, incomplete historical data, regulations, and the absence of tourist programs. In addition, the distance between cultural heritage and the enthusiasm of the Malay community is a potential that needs to be optimized. The vision is to make Pekanbaru City the center of Malay-Islamic identity based on the waterfront city through the concept of preservation. The proposed preservation management is a historical tourism development program to connect cultural heritage buildings based on tourist trails that prioritize cultural and historical interpretation effectiveness and efficiency.</em></p>

Landak Regency is one of the areas in West Kalimantan that is rich in cultural heritage. Various forms of cultural heritage come from 2 large ethntic, it is Dayak and Malay ethnic. Nevertheless, all the wealth and cultural heritage has not been integrated and has a special container. From the potential and problems, it is necessary to hold a container that can shelter and accommodate all components of cultural activities in the landak regency. This refers to the Cultural Center of Landak Regency. The design method used in the design of the Cultural Center is a seven-step design method, which starts from the search for ideas, data collection, data processing, data analysis, determining concepts and deciding the design results. This method refers to an area-scale Cultural Center design whose all variants of activities will be sheltered by the composition of several building times implemented based on their functions and activities, this Cultural Center will be supported by the application of a sheath system that will be implemented through the typical patterns of culture of Landak Regency with the emphasis of the concept more to modern minimalist buildings but rich in cultural value.

The Riau Archipelago keeps objects of immovable or movable cultural heritage that are scattered among its people. As one of the areas that at that time was the center of Malay civilization in the Melaka Straits area, the Riau Archipelago has a glorious historical heritage. Traces of the past are still attached to the life traditions of the Riau Archipelago Malay community. Based on the Law on Cultural Conservation Number 11 of 2010 concerning the preservation of cultural heritage which states that the preservation of cultural heritage must be carried out. One of the efforts that can be done is to preserve mobile cultural heritage in the Riau Archipelago by using traditional wisdom-based cultural heritage conservation methods. This research was conducted using a cultural approach. The results of this study produce an inventory of the traditional practices of the people of the Riau Archipelago, which have been and are being developed, which need to be developed into a method of conservation of cultural heritage based on traditional wisdom not only in the Riau Archipelago but also in various other regions in Indonesia. This inventory of traditional practices for conserving movable cultural heritage materials includes various materials such as wood, metal, fabric/textile, bamboo, light wood, porcelain, paper, stones and gemstones. While the traditional ingredients consist of lime, pineapple, cloves, cinnamon, pepper, sea water/brackish water, river water/muddy water, citronella root, vinegar water and taro leaves/taro leaves.

The goal of this research was to determine the Tabir Malay Traditional Institute's efforts to preserve the Kalinong Musical Instrument in Rantau Panjang, Tabir District, Merangin Regency. And to learn about the Tabir Malay Traditional Institute's challenges in preserving Kalinong Musical Instruments in Rantau Panjang, Tabir District, Merangin Regency. The study takes place in Tabir District, Merangin Regency. The researchers chose this location because they noticed a cultural work in the form of kalinong music that is fading in the Rantau Panjang area, Tabir sub-district, Merangin Regency. This study was conducted from January to March of 2021. The findings revealed that the Tabir Malay Traditional Institute's efforts to preserve Kalinong Musical Instruments in Rantau Panjang, Tabir District, and Merangin Regency, among others, were registered as intangible cultural heritage by the Republic of Indonesia's Ministry of Education and Culture. The certificate was presented to Jambi Province on January 6, 2017 at the Ratu Convention Center in Jambi. Furthermore, kalinong is used as music in planting events to entertain farmers who want to farm (umo) and harvest rice, and kalinong is used to welcome officials/guests. Among the challenges faced by the Tabir Malay Traditional Institute in preserving Kalinong Musical Instruments in Rantau Panjang, Tabir District, and Merangin Regency are a lack of younger generation involvement in preserving kalinong music and a lack of kalinong music players.

Development is basically from and for all people, it must involve and be recognized at all levels of society in order to achieve the intended development goals. The usage of the Rupat Island center as a historical tour in Bengkalis regency is an example of eco-education, in which cultural heritage item preservation is linked to educational renewal. This is a qualitative research project that uses participant observation and in-depth interviews. The findings suggest that regional growth on Rupat Island can be accomplished by leveraging a variety of factors, including districts, suburbs, landmarks, nodes, and paths that require government authorization in the Malacca area. If access to tourist locations is made easier, the development of Rupat Island as a cultural tourism destination has a lot of potential and appeal for regional cultural tourism destinations.

South East Asian architecture identity in urban centres has been generally focused on either timber vernacular identity or large masonry building. The local agenda is increasingly crucial amidst the importance of tourism and city-branding which necessitate the enculturation of urbanism within an overall resistance to extensive globalisation. Traditional public typologies such as palaces and mosques in Asia hold the promise of resources that can add place-branding and identity to towns and cities, while at the same time a high resource for new forms and patterns. Through an extensive morphological and evolutionary mapping of such typologies, the aim is to develop a classification that can define stylistic categories and aesthetic predispositions, such that these classifications can be used to manage, market and enhance such historical narrative of towns and contribute to identity-making in the urban-scape. Throughout the Asian region, particularly in nations previously under Colonisation, there is a common resource of public typologies which have not been identified in terms of early stylistic changes and nuances that would contribute towards heightening of Asia’s common heritage and increasing awareness of such hybrid forms. These, if classified and defined, can consolidate towards the continuing agendas of identity-making in cities; including the management of preservation and conservation actions and policies. Many of these structures have been neglected as they are either seen as vernacular or part of a Colonial narrative and imprint. Many of these individual heritage preservation efforts has been the initiative of their local sites and communities. The present privileging of national agendas and interest over regional collective action is not in the interest of awareness and action. In the past, national barriers have actually amplified the problem and reduced the potential of asserting the global and regional significance of such structures.

Abstract. Zoning Concept of Pulau Penyengat: An Alternative. Pulau Penyengat in the Province of Riau Islands could considered as the only region that has an intact cultural heritage buildings with Malay colour characteristic. Pulau Penyengat is an island of 3.5 km². There are dozens of buildings and structures whose functions can still be identified and there are at least 16 which are still intact but neglected. The existence of these remains convinced us that the center of Malay culture is in Riau region. This study is to discuss the concept of zoning at each sites in Pulau Penyengat that can be used as reference when the island is designated as heritage area. Important values embodied in the cultural heritage is also studied. This multidisciplinary study uses qualitative approach. Data is obtained through field observation, identification of cultural heritage, indepth-interviews, focused group discussion (FGD), and zoning delineation for each site. The data is analyzed through architectural, historical, cultural, development zoning, and law analysis. The result of this study is concept of zoning for all sites in the region of Pulau Penyengat. Pulau Penyengat di Provinsi Kepulauan Riau dapat dikatakan satu-satunya wilayah yang memiliki peninggalan budaya bangunan yang masih utuh dengan ciri warna kemelayuan. Pulau Penyengat berupa pulau seluas 3,5 km². Di dalamnya terdapat puluhan bangunan dan struktur yang masih dapat diidentifikasikan fungsinya dan sekurang-kurangnya ada 16 yang masih utuh meskipun tidak terurus. Keberadaan peninggalan tersebut itulah yang meyakinkan kita bahwa kebudayaan Melayu berpusat di wilayah Riau. Studi ini berkenaan dengan pembahasan konsep zonasi pada masing-masing situs di Pulau Penyengat yang dapat dijadikan acuan apabila ditetapkan sebagai kawasan cagar budaya. Selain itu, digali nilai-nilai penting yang terkandung pada warisan budayanya. Dalam studi multidisiplin ini digunakan pendekatan kualitatif. Data diperoleh melalui observasi lapangan, identifikasi cagar budaya, indepth-interview, focused group discussion (FGD), dan delineasi untuk zonasi setiap situs. Data tersebut dikaji melalui analisis arsitektural, sejarah, budaya, pengembangan zonasi, dan hukum. Studi ini menghasilkan sebuah konsep zonasi semua situs di Kawasan Pulau Penyengat.

The State Palace of Siak Sri Indrapura, indeed has a lot of priceless cultural heritage objects as a reflection of the glorious history of Malay in the past. In addition to palace relics, there are other historical sites that have no less high historical value, such as the Syahbuddin Mosque, the Tomb of King Kecik, and the Dutch Barracks and many others. The Dutch colonial in historical records as one of the western nations that colonized Indonesia for quite a long time. It is undeniable that the Malay kingdom centered in Siak Sri Indrapura was also the territory of the Dutch at that time. Evidence of the position of the Dutch in the Malay Archipelago is the establishment of a Dutch military barracks located on Jalan Benteng Hulu, Mempura District, Siak Regency. The location of this Dutch barracks is right across from the center of the Siak Sri Indrapura Kingdom which is only separated by the Siak river. Prison is a term for a Dutch building complex whose function was as a place of protection and defense for the Dutch army. In the barracks there are several types of buildings consisting of dormitories, offices, armory, logistics and prisons. Inside the barracks there is also a prison with a size of 2-3 meters with a capacity of 4-8 people, to detain Indigenous people, especially the people of Siak who are against and disobedient to the Dutch Colonial. Now the Dutch prison not only functions as a cultural heritage but is also transformed into a beautiful tourist destination. Concerns began to arise, that in the future the community would only regard the Dutch barracks building as a mere symbol, without trying harder to be curious and learn more about the history behind the establishment of the building. Based on this, the authors are interested in this research as a learning resource of Local History with literacy study and data collection techniques used are observation, literature study and documentation through data analysis based on analysis and comparison of various existing data.

The State Palace of Siak Sri Indrapura, indeed has a lot of priceless cultural heritage objects as a reflection of the glorious history of Malay in the past. In addition to palace relics, there are other historical sites that have no less high historical value, such as the Syahbuddin Mosque, the Tomb of King Kecik, and the Dutch Barracks and many others. The Dutch colonial in historical records as one of the western nations that colonized Indonesia for quite a long time. It is undeniable that the Malay kingdom centered in Siak Sri Indrapura was also the territory of the Dutch at that time. Evidence of the position of the Dutch in the Malay Archipelago is the establishment of a Dutch military barracks located on Jalan Benteng Hulu, Mempura District, Siak Regency. The location of this Dutch barracks is right across from the center of the Siak Sri Indrapura Kingdom which is only separated by the Siak river. Prison is a term for a Dutch building complex whose function was as a place of protection and defense for the Dutch army. In the barracks there are several types of buildings consisting of dormitories, offices, armory, logistics and prisons. Inside the barracks there is also a prison with a size of 2-3 meters with a capacity of 4-8 people, to detain Indigenous people, especially the people of Siak who are against and disobedient to the Dutch Colonial. Now the Dutch prison not only functions as a cultural heritage but is also transformed into a beautiful tourist destination. Concerns began to arise, that in the future the community would only regard the Dutch barracks building as a mere symbol, without trying harder to be curious and learn more about the history behind the establishment of the building. Based on this, the authors are interested in this research as a learning resource of Local History with literacy study and data collection techniques used are observation, literature study and documentation through data analysis based on analysis and comparison of various existing data.

The Soeman HS Regional Library in Riau Province not only serves as a place for book collections, but also as a center for information and cultural identity. This research uses exploratory methods and qualitative case studies to identify the architectural identity of this library that combines modern and traditional concepts. This building creates the impression of an open book, highlighting its function as a source of knowledge, with a façade that reflects Malay identity and the style of Riau Province. This study highlights the way elements of regional identity is presented in functional buildings and their application to modern buildings. Data were collected through observation, documentation, and literature study. The library's identity as a source of knowledge is emphasized through the form of book-like buildings and folklore reliefs in the outer hallway. As offices, glass facades and formal workspaces reflect modernity and efficiency. Malay culture is reflected through the roof of Rehal Al-Quran and wajik motifs on the façade of the building. The study illustrates how the elements blend harmoniously, creating a place of knowledge that embraces cultural heritage. The conclusion of this study emphasizes the importance of identity in the design of functional buildings that respect local culture.

Tourism is one of the industries with positive growth and the most dynamic that can make tourism a key sector to encourage economic growth, especially in providing jobs, increasing regional incomes and people's living standards, as well as encouraging the development of other sectors economically. Pulau Penyengat, which is the center of Malay civilization both in language and culture, with a million potentials, as well as characteristics and historical values that support local wisdom and have an important influence on regional economic, social and cultural growth, requires integrated, comprehensive and sustainable effort to become a leading sustainable urban tourism destination. This study aims to explore the role of social capital in supporting the realization of sustainable urban tourism in Pulau Penyengat. The important findings in this research are (1) bounding social capital is a type of social capital that forms and develops in sustainable tourism destinations on Pulau Penyengat; (2) strong ties in the community system are based on values, culture, customs, and kinship relationships; (3) the community is convinced that social capital is the key to success in developing sustainable tourism, although objectively there is a tendency for social capital to fade due to internal and external factors.

Jhumpa Lahiri’s characters in her short story collection Interpreter of Maladies keep wandering between the two worlds- one in their homeland and the other in the country where they choose to live and die. Lahiri records the emotional journey of characters seeking love and searching their identity beyond the barricade of nations, cultures, religions and generations. Mr. Kapasi is an interpreter of maladies and the malady of Mrs. Das is to be an unfamiliar person to her family’s culture, as Lahiri herself is an erudite interpreter of maladies- both social and emotional. Since, Mrs. Das is undertaking a second migration, she turns to be an interpreter like Mr. Kapasi whose job interests her so much. The characters’ longing to belong to either or both the habitats, their urge to de-stress the distress of alienation by searching an identity in their native heritage add value to the writer’s creative intensity. She illustrates her characters sprouting in the centre of a new crossbreed culture, the Indo-American awareness as Lahiri herself, the true representative of the second generation Indian in America.

Muaro Jambi Temple is the largest Hindu-Buddhist temple complex in Southeast Asia which is possibly a historical heritage from the Sriwijaya kingdom and the Malay kingdom located in Muaro Jambi Regency. Because it is a relic of an ancient site that is hundreds of years old, Muaro Jambi Temple is vulnerable to transitional climates due to layers of rock that have begun to collapse. This paper aims to find out how the Muaro Jambi Temple is managed in order to increase the potential in the Muaro Jambi Temple History area. According to the results of research conducted by the author, Muaro Jambi Temple has added value to become a cultural tourism spot because of its many historical values ​​which can also add to the knowledge of visiting tourists. Muaro Jambi Temple has been designated as a world heritage by UNESCO. To go to the location of the Muaro Jambi Temple is not too far from the city center, it only takes 30 minutes with a distance of 25 km from the center of Jambi. Keywords: management; national strategic are; temple Abstrak Candi Muaro Jambi adalah sebuah kompleks percandian agama Hindu-Buddha terluas di Asia Tenggara yang kemungkinan merupakan peninggalan sejarah dari kerajaan Sriwijaya dan kerajaan Melayu yang terletak di Kabupaten Muaro Jambi. Karena merupakan peninggalan situs purbakala yang telah berumur ratusan tahun, Candi Muaro Jambi rentan terhadap iklim pancaroba karena lapisan batu yang mulai runtuh. Tulisan ini bertujuan untuk mengetahui bagaimana pengelolaan Candi Muaro Jambi agar dapat meningkatkan potensi pada kawasan Sejarah Candi Muaro Jambi. Menurut hasil penelitian yang penulis lakukan, Candi Muaro Jambi memiliki nilai tambah untuk menjadi tempat wisata budaya dikarenakan nilai sejarahnya yang banyak juga bisa menambah pengetahuan bagi wisatawan yang datang. Candi Muaro Jambi sudah di tetapkan sebagai warisan duania oleh UNESCO. Untuk menuju ke lokasi Candi Muaro Jambi tidak terlalu jauh dari pusat kota, hanya memerlukan waktu 30 menit saja dengan jarak tempuh 25 km dari pusat kota Jambi.

Melaka is known to have historical values, even the beginning of the birth of Malaysia began in this country. Melaka is also known as the main maritime trade center in this region precisely in the 16th century. Traders from various countries such as Arab, China, India and Europe also came to Malacca to trade silk, spices, gold and porcelain. Therefore on July 7, 2008 UNECSO recognized Melaka as a World Heritage City State together with Georgetown, the State of Penang. Now, Melaka is here to offer a variety of tourism products based on 13 Tourism Product Sub-Sectors, including History, Culture, Recreation, Sports, Shopping, Conventions, Health, Education, Agro Tourism, Culinary, Melaka My Second House, Youth Tourism and Ecotourism. With the theme "Touring Historical Melaka Means Visiting Malaysia" and "Melaka Bandaraya Melaka UNESCO World Heritage" Melaka offers a variety of cultural uniqueness such as Malay, Chinese, Indian, Portuguese, Peranakan, Chitti and others. To further enhance the Melaka tourism industry, the Melaka State Government took the initiative to launch Visit Melaka Year 2019 (VMY 2019) which aims to showcase the culture and uniqueness of Melaka through "Melaka A Gateway to Historic Malaysia". This research explores forms of tourism communication in the 2019 Melaka Visit Program launched by the government, Malaysia, with a case study on tourists. This research uses a qualitative approach with a case study method. Research data collection using interview methods, involved observation and literature study. The purpose of this study was to determine the effectiveness of the Melaka tourism communication strategy launched by the government, through a number of communication channels, one of them through social media. The results showed that social media has a significant role in creating emotional experiences about the tourist attractions they visit..

Kegiatan pengabdian ini diperuntukkan bagi karang taruna dikawasan wisata Kampung Heritage Kajoetangan Kota Malang. Bertujuan untuk meningkatkan kreativitas peserta, potensi diri dibidang kreatif, menambah pengetahuan dan pengalaman artistik melalui pembuatan lampion hias. Kebutuhan akan pencahayaan dilokasi kawasan wisata bukan hanya untuk keindahan tetapi memeriahkan tampilan permukiman khususnya di malam hari. Pembekalan keterampilan bagi karang taruna sangat diharapkan dan dipastikan untuk kurun waktu tertentu, secara berkesinambungan kawasan ini menjadi sentra industri kreatif berbasis budaya lokal yang memiliki nilai ekonomis yang cukup tinggi. Masalahnya aktivitas karang taruna sangat kurang dibidang kreatif, belum memiliki kompetensi mengembangkan potensi kreatif berolah seni rupa dan kerajinan untuk memperindah lingkungan yang menjadi objek kunjungan wisata sehingga perlu dilatih. Metode yang digunakan diantaranya pengayaan, metode pembelajaran, metode partisipatif, dan metode evaluasi untuk mengetahui perubahan pengetahuan, keterampilan, dan wawasan/perilaku khalayak sasaran. Manfaat dari kegiatan pelatihan penting untuk meningkatkan kreativitas peserta, mampu berwirausaha, memiliki motivasi tinggi untuk mengembangkan potensi diri, dan menggunakan keterampilan yang dimiliki untuk memperindah, memelihara, dan melestarikan lingkungan kawasan kampung wisata Kajoetangan. Kata kunci— lampion hias, kreativitas, Kampung Heritage Kajoetangan Malang. Abstract Community service activity is for young people in the tourism area of Kajoetangan Heritage Village, Malang. Aiming to increase participant's creativity, self potential in the creative field, increase knowledge and artistic experience through making decorative lanterns. The need for lighting in the tourist area is not just for beauty but enliven the appearance of settlements, especially at night. Provision of skills for youth is highly expected and ensured for a certain period of time, this area will continuously become a center for creative industries based on local culture that has a high economic value. The problem is that the activities of the youth group are very lacking in the creative field, and do not yet have the competence to develop the creative potential to work in the arts and crafts to beautify the environment that is the object of a tourist visit so they need to be trained. The methods used include enrichment, learning methods, participatory methods, and evaluation methods to determine changes in knowledge, skills, and insights/behavior of the target audience. The benefits of the training activities are important to increase the creativity of the participants, being able to become entrepreneurs, have high motivation to develop their potential, and use their skills to beautify, maintain, and preserve the environment of the Kajoetangan tourist village. Keywords— ornamental lanterns, creativity, Kampung Heritage Kajoetangan Malang

This book is an introduction to Islam’s legacy of ecological and environmental wisdom prescribed in the Qur’an and in the history of Islamic science and technology. The author attempted to expound the title in question two-pronged: by addressing the spiritual dimension of the environmental wisdom and its scientific-economic counterpart. His main argument centres on highlighting a spiritual vision of nature – in this case, Islamic – that should be embodied and accounted within discussions about ecology and environment based on dialogue. The book is an ideological expansion of Seyyed Hossein Nasr’s seminal work, Man and Nature: The Spiritual Crisis in Modern Man (2007). Specifically, the author emphasizes that the Earth is human beings’ only planetary home and highlights the Quranic take on the proposition. In this revised second addition, it updates the importance of intensifying interfaith dialogues particularly with regards to addressing contemporary environmental issues (i.e climate change) by reflecting on Muslim-Catholic dialogue by referring to the Pope’s Laudato Si in His Holiness’ regards to Earth as Our Common Home in particular. Theoretically, this book is yet another addition to the dialogic approach to inter-civilizational issues to address both practical and spiritual upheavals emanating from such inter-religious discourse about the current state of humanity and its relationship with the environment.

The purpose of this paper is to address the Teaching of Spanish as a Foreign Language (TSFL) through the use of short traditional or popular texts. These are closer in character to spoken language, thus providing an opportunity to implement a competence-based approach to learning -namely through communicative competence, which is at the centre of standard syllabi today. These popular texts are presented here as a tool for teaching cultural heritage as well as being an optimal base for creative writing workshops. All of which is carried out through the use of new classroom technologies and other, similar texts with which to create an educational audiovisual catalogue for the classroom and/or the school. G M T Detectar idioma Afrikáans Albanés Alemán Amhárico Árabe Armenio Azerí Bengalí Bielorruso Birmano Bosnio Búlgaro Camboyano Canarés Catalán Cebuano Checo Chichewa Chino simp Chino trad Cincalés Coreano Corso Criollo haitiano Croata Danés Eslovaco Esloveno Español Esperanto Estonio Euskera Finlandés Francés Frisio Gaélico escocés Galés Gallego Georgiano Griego Gujarati Hausa Hawaiano Hebreo Hindi Hmong Holandés Húngaro Igbo Indonesio Inglés Irlandés Islandés Italiano Japonés Javanés Kazajo Kirguís Kurdo Lao Latín Letón Lituano Luxemburgués Macedonio Malayalam Malayo Malgache Maltés Maorí Maratí Mongol Nepalí Noruego Panyabí Pastún Persa Polaco Portugués Rumano Ruso Samoano Serbio Sesoto Shona Sindhi Somalí Suajili Sueco Sundanés Tagalo Tailandés Tamil Tayiko Telugu Turco Ucraniano Urdu Uzbeco Vietnamita Xhosa Yidis Yoruba Zulú Afrikáans Albanés Alemán Amhárico Árabe Armenio Azerí Bengalí Bielorruso Birmano Bosnio Búlgaro Camboyano Canarés Catalán Cebuano Checo Chichewa Chino simp Chino trad Cincalés Coreano Corso Criollo haitiano Croata Danés Eslovaco Esloveno Español Esperanto Estonio Euskera Finlandés Francés Frisio Gaélico escocés Galés Gallego Georgiano Griego Gujarati Hausa Hawaiano Hebreo Hindi Hmong Holandés Húngaro Igbo Indonesio Inglés Irlandés Islandés Italiano Japonés Javanés Kazajo Kirguís Kurdo Lao Latín Letón Lituano Luxemburgués Macedonio Malayalam Malayo Malgache Maltés Maorí Maratí Mongol Nepalí Noruego Panyabí Pastún Persa Polaco Portugués Rumano Ruso Samoano Serbio Sesoto Shona Sindhi Somalí Suajili Sueco Sundanés Tagalo Tailandés Tamil Tayiko Telugu Turco Ucraniano Urdu Uzbeco Vietnamita Xhosa Yidis Yoruba Zulú La función de sonido está limitada a 200 caracteres Opciones : Historia : Feedback : Donate Cerrar

Research HighlightsIn the quest to develop cities for the long run, the debate is whether to retain elements of culture or to reinvent such spaces for new uses. Cultural heritage preservation thus becomes an issue in urban planning, particularly in developing countries including Malaysia (Mohd Shakir Tamjes et al, 2017). Scholars mention that Kuala Lumpur needs to create a distinctive city identity and image if it is to achieve its bigger goal of becoming a World-Class City by 2020 (Mohamad Asri Ibrahim et al, 2017). A question raised by researchers is whether the policies to safeguard heritage buildings in Kuala Lumpur is comparable to the practices in UNESCO heritage sites such as Malacca and Georgetown (Mohd Shakir Tamjes et al, 2017). Through participant observation, combining focus group discussions, content analysis, photography, and videography, I outline how the preservation of one particular historical building, a Chinese clan association, increases the cultural value of the city’s surroundings in Kuala Lumpur, as well as being a major tourist attraction. This makes the case for the continued retention of historical buildings and practices, despite overarching social changes such as super-diversity (Vertovec, 2007). Research Objectives This paper makes the case for preserving a particular heritage building, namely the Chan See Shu Yuen Clan Association Kuala Lumpur & Selangor (CSSYKL), a clan association, pre-war historical site, and tourist attraction. Methodology How does the preservation of CSSYKL increase the cultural value of the city’s surroundings in Kuala Lumpur? This research question is answered through fieldwork by the project leader through participant observation which included photography, videography, content analysis of secondary documents, and focus group discussions with clan leaders and members. Photographic evidence is provided to argue for the case of enriching place attachment through the retention of meaning for inhabitants of Kuala Lumpur, due to the special nature it possesses. For example, Monnet (2014) conducted a photoethnography of urban space in the form of a multimedia essay, referring to the “production of data” rather than the “collection of data”. Monnet (2014) explained that images and sounds allow for attentive observation of the smallest details of daily life, and that the ethnographer experientially chooses to interpret and define what should be recorded in their photography - hence the “production of data”. This renders photographic evidence the best form of data for the case of cultural heritage preservation within the urban. Photographs were also harvested from stills captured in Google Maps under the Street View, where the journey was screen captured using Game DVR, a software which comes enclosed with Microsoft Windows 10. Results The photographic evidence shows how the preservation of cultural heritage buildings add character to the presence of Kuala Lumpur Chinatown, or Petaling Street. In the case of CSSYKL, it provides the historical elements as well as familiarity given its longstanding association with Kuala Lumpur’s history, and thus evokes the symbolic aesthetic. It provides symbolic aesthetic meaning to the future of Kuala Lumpur’s development and enriches the local cultural expression in league with the Malaysian National Cultural Policy. Ultimately, it guarantees that no matter how developed or industrialised Kuala Lumpur is, what with the move into the Fourth Industrial Revolution and the Internet of Things, there will still be cultural meaning and place attachment resonant within the heart and soul of Kuala Lumpur. Even in the face of super-diversity, the clan association building will still reinvent itself as a place of attachment not only to those of Chinese descent but to all who are interested to appreciate its value. Findings Chan See Shu Yuen Clan Association Kuala Lumpur & Selangor (CSSYKL) is one example of a historical building which functioned not only in the past as a community centre for the Chinese who migrated to Malaya in search of economic opportunity, but still retains its functions today as a gateway to maintaining links with Mainland China, especially in the economic dimension. Simultaneously, the heritage building also attracts tourists from all around the world, including those from China and local tourists themselves. Acknowledgement This research work is supported by the Ministry of Education of Malaysia under Grant Number FRGS/1/2018/WAB12/UKM/02/1 (Superdiversity Networks: Cantonese Clan Associations in Malaysia as Transnational Social Support System).

-Leonard Y. Andaya, Michel Jacq-Hergoualc'h, The Malay Peninsula; Crossroads of the maritime silk road (100 BC-1300 AD). [Translated by Victoria Hobson.] Leiden: Brill, 2002, xxxv + 607 pp. [Handbook of oriental studies, 13. -Greg Bankoff, Resil B. Mojares, The war against the Americans; Resistance and collaboration in Cebu 1899-1906. Quezon city: Ateneo de Manila University, 1999, 250 pp. -R.H. Barnes, Andrea Katalin Molnar, Grandchildren of the Ga'e ancestors; Social organization and cosmology among the Hoga Sara of Flores. Leiden: KITLV Press, 2000, xii + 306 pp. [Verhandeling 185.] -Peter Boomgaard, Emmanuel Vigneron, Le territoire et la santé; La transition sanitaire en Polynésie francaise. Paris: CNRS Éditions, 1999, 281 pp. [Espaces et milieux.] -Clara Brakel-Papenhuyzen, Raechelle Rubinstein, Beyond the realm of the senses; The Balinese ritual of kekawin composition. Leiden: KITLV Press, 2000, xv + 293 pp. [Verhandelingen 181.] -Ian Caldwell, O.W. Wolters, History, culture, and region in Southeast Asian perspectives. Ithaca, NY: Southeast Asia program, Cornell University/Singapore: Institute of Southeast Asian studies, 1999, 272 pp. [Studies on Southeast Asia 26.] -Peter van Diermen, Jonathan Rigg, More than the soil; Rural change in Southeast Asia. Harlow, Essex: Prentice Hall / Pearson education, 2001, xv + 184 pp. -Guy Drouot, Martin Stuart-Fox, Historical dictionary of Laos. Second edition. Lanham, Maryland: The Scarecrow Press, 2001, lxi + 527 pp. [Asian/Oceanian historical dictionaries series 35.] [First edition 1992.] -Doris Jedamski, Elsbeth Locher-Scholten, Women and the colonial state; Essays on gender and modernity in the Netherlands Indies 1900-1942. Amsterdam: Amsterdam University Press, 2000, 251 pp. -Carool Kersten, Robert Hampson, Cross-cultural encounters in Joseph Conrad's Malay fiction. Basingstoke: Palgrave, 2000, xi + 248 pp. -Victor T. King, C. Michael Hall ,Tourism in South and Southeast Asia; Issues and cases. Oxford: Butterworth-Heinemann, 2000, xiv + 293 pp., Stephen Page (eds) -John McCarthy, Bernard Sellato, Forest, resources and people in Bulungan; Elements for a history of settlement, trade and social dynamics in Borneo, 1880-2000. Jakarta: Center for international forestry research (CIFOR), 2001, ix + 183 pp. -Naomi M. McPherson, Michael French Smith, Village on the edge; Changing times in Papua New Guinea. Honolulu: University of Hawai'i Press, 2002, xviii + 214 pp. -Gert J. Oostindie, Peter van Wiechen, Vademecum van de Oost- en West-Indische Compagnie Historisch-geografisch overzicht van de Nederlandse aanwezigheid in Afrika, Amerika, Azië en West-Australië vanaf 1602 tot heden. Utrecht: Bestebreurtje, 2002, 381 pp. -Gert J. Oostindie, C.L. Temminck Groll, The Dutch overseas; Architectural Survey; Mutual heritage of four centuries in three continents. (in cooperation with W. van Alphen and with contributions from H.C.A. de Kat, H.C. van Nederveen Meerkerk and L.B. Wevers), Zwolle: Waanders/[Zeist]: Netherlands Department for Conservation, [2002]. 479 pp. -Gert J. Oostindie, M.H. Bartels ,Hollanders uit en thuis; Archeologie, geschiedenis en bouwhistorie gedurende de VOC-tijd in de Oost, de West en thuis; Cultuurhistorie van de Nederlandse expansie. Hilversum: Verloren, 2002, 190 pp. [SCHI-reeks 2.], E.H.P. Cordfunke, H. Sarfatij (eds) -Henk Schulte Nordholt, Tony Day, Fluid iron; State formation in Southeast Asia. Honolulu: University of Hawai'i Press, 2002, xii + 339 pp. -Nick Stanley, Nicholas Thomas ,Double vision; Art histories and colonial histories in the Pacific. Cambridge: Cambridge University Press, 1999, xii + 289 pp., Diane Losche, Jennifer Newell (eds) -Heather Sutherland, David Henley, Jealousy and justice; The indigenous roots of colonial rule in northern Sulawesi. Amsterdam: VU Uitgeverij, 2002, 106 pp. -Gerard Termorshuizen, Piet Hagen, Journalisten in Nederland; Een persgeschiedenis in portretten 1850-2000. Amsterdam: Arbeiderspers, 2002, 600 pp. -Amy E. Wassing, Bart de Prins, Voor keizer en koning; Leonard du Bus de Gisignies 1780-1849; Commissaris-Generaal van Nederlands-Indië. Amsterdam: Balans, 2002, 288 pp. -Robert Wessing, Michaela Appel, Hajatan in Pekayon; Feste bei Heirat und Beschneidung in einem westjavanischen Dorf. München: Verlag des Staatlichen Museums für Völkerkunde, 2001, 160 pp. [Münchner Beiträge zur Völkerkunde, Beiheft I.] -Nicholas J. White, Matthew Jones, Conflict and confrontation in South East Asia, 1961-1965; Britain, the United States, Indonesia and the creation of Malaysia. Cambridge: Cambridge University Press, 2002, xv + 325 pp. -Edwin Wieringa, Peter Riddell, Islam and the Malay-Indonesian world; Transmission and responses. London: Hurst, 2001, xvii + 349 pp. -Edwin Wieringa, Stuart Robson ,Javanese-English dictionary. (With the assistance of Yacinta Kurniasih), Singapore: Periplus, 2002, 821 pp., Singgih Wibisono (eds) -Henk Schulte Nordholt, Edward Aspinall ,Local power and politics in Indonesia; Decentralisation and democracy. Sin gapore: Institute of Southeast Asian studies, 2003, 296 pp. [Indonesia Assessment.], Greg Fealy (eds) -Henke Schulte Nordholt, Coen Holtzappel ,Riding a tiger; Dilemmas of integration and decentralization in Indonesia. Amsterdam: Rozenburg, 2002, 320 pp., Martin Sanders, Milan Titus (eds) -Henk Schulte Nordholt, Minako Sakai, Beyond Jakarta; Regional autonomy and local society in Indonesia. Adelaide: Crawford House, 2002, xvi + 354 pp. -Henk Schulte Nordholt, Damien Kingsbury ,Autonomy and disintegration in Indonesia. London; RoutledgeCurzon, 2003, xiv + 219 pp., Harry Aveling (eds)

The city of Medan as the center of government as well as the capital of North Sumatra has an iconic shape that can be developed into three-dimensional souvenir products, such as the shape of historic buildings, past transportation, typical food, and also traditional clothing. However, the iconic forms of the city of Medan are still under-explored to be developed as a reference for three-dimensional souvenir products. This creation aims to examine the potential of the iconic forms of the city of Medan that can be developed as a reference for three-dimensional souvenir products using clay flour. The creation method used refers to Graham Wallas' theory of creativity, where the creation process starts from preparation, incubation, illumination and verification. The results of the creation in the form of souvenir products made from clay are five, each work entitled clay post office, clay water tower, clay bentor Medan, clay mie gomak, and clay malay wedding couple doll. Overall, the results of the creation show that the iconic shapes of the city of Medan have great potential to be used as references in the creation of clay souvenir products that are original, have aesthetic qualities, and are exclusive as tourism souvenirs.Keywords: iconic shapes, souvenir products, clay. AbstrakKota Medan sebagai pusat pemerintahan sekaligus ibu kota Sumatera Utara memiliki bentuk ikonik yang dapat dikembangkan menjadi produk cenderamata tiga dimensional, seperti bentuk bangunan bersejarah, transportasi masa lalu, makanan khas, dan juga busana tradisional. Namun, bentuk-bentuk ikonik kota Medan masih kurang dieksplor untuk dikembangkan sebagai rujukan produk cenderamata tiga dimensional. Penciptaan ini bertujuan untuk mengkaji potensi bentuk-bentuk ikonik kota Medan yang dapat dikembangkan sebagai rujukan produk cenderamata tiga dimensional menggunakan bahan tepung clay. Metode penciptaan yang digunakan mengacu pada teori kreativitas Graham Wallas, dimana proses penciptaan dimulai dari persiapan (preparation), inkubasi (incubation), illuminasi (illumination) dan verifikasi (verivication). Hasil penciptaan berupa produk cenderamata berbahan clay yaitu sebanyak lima, masing-masing karya berjudul clay post office, clay water tower, clay bentor Medan, clay mie gomak, dan clay malay wedding couple doll. Secara keseluruhan, hasil penciptaan menunjukkan bahwa bentuk-bentuk ikonik kota Medan memiliki potensi besar dijadikan rujukan dalam penciptaan produk cenderamata berbahan clay yang orisinal, memiliki kualitas estetis, eksklusif sebagai cenderamata pariwisata.Kata Kunci: bentuk ikonik, produk cenderamata, clay. Authors:Rosnani CS : Universitas Negeri MedanZulkifli : Universitas Negeri Medan References:Bangun, N. B., & Silaban, B. (2017). Analisis Cenderamata Kerajinan Ukir Kayu Di Pasar Buah Berastagi Ditinjau Dari Prinsip-Prinsip Desain. Gorga: Jurnal Seni Rupa, 6(2), 125-140.Budiman, K. (2011). Semiotika Visual: Konsep, Isu, dan Problem Ikonisitas. Yogyakarta: Jalasutra.Damajanti, I. (2013). Psikologi Seni. Bandung: PT Kiblat Buku Utama.Kamal, R. (2019). Pemanfaatan Sisik Ikan untuk Kerajinan Souvenir. Jurnal Ilmiah Mahasiswa Pendidikan Kesejahteraan Keluarga, 4(2).Restiana, V., & Lutfiati, D. (2020). Pemanfaatan Clay Tepung Sebagai Aksesoris Rambut. JBC: Journal of Beauty and Cosmetology, 1(2), 13-24.Saragih, L. A., & Zulkifli, Z. (2018). Analisis Kerajinan Souvenir Diorama Berbahan Limbah pada Pengrajin Dikraf Berdasarkan Prinsip-Prinsip Desain. Gorga: Jurnal Seni Rupa, 8(1), 272-278.Setiasih, N. W., & Setiawan, G. H. (2020). IRT Kerajinan Tangan Clay Oleh-Oleh Khas Bali. WIDYABHAKTI Jurnal Ilmiah Populer, 3(1), 1-5.Sihombing, R. D., & Erdansyah, F. (2020). Penerapan WPAP dengan Corel Draw pada Gantungan Kunci Berbahan Resin di Kelompok UKM Sumatera Utara. Gorga: Jurnal Seni Rupa, 9(2), 430-437.Siregar, S. R., & Wiratma, S. (2016). Penerapan Ikon Medan sebagai Cindramata pada Baju Kaos dengan Teknik Sablon Kuas Ditinjau dari Prinsip-Prinsip Estetika. Gorga: Jurnal Seni Rupa, 5(2).Suryani, S., & Misgiya, M. (2017). Tinjauan Elemen Hias Kerajinan Keramik Menggunakan Cat Tembok di Sentra Kerajinan “Karya Cipta Lestari” Tanjung Morawa, Deli Serdang Tahun 2016. Gorga: Jurnal Seni Rupa, 6(2), 158-176.Yumielda, V. D., & Zulkifli, Z. (2022). Kajian Semiotika Peirce Pada Karya Seni Lukis di Sanggar Seni Rupa Simpassri. Visual Heritage: Jurnal Kreasi Seni dan Budaya, 5(1), 28-38.Zulkifli, Z., Ibrahim, A., Pasaribu, M., & Amal, B. K. (2021). The Revitalization of Iconic Shapes through the Creation of Relief Dimensional Paintings as Tourism Software Products (Case Study in Medan City, Indonesia). Randwick International of Social Science Journal, 2(4), 450-460.

Rawa Belong located in Kebon Jeruk, West Jakarta is one of the areas with Betawi values ​​that still survive, not only from its history but the Betawi people who still live in Rawa Belong are also still trying to preserve Betawi culture. However, because there are many other sectors that are developing, such as the education sector and industrial development, what is happening is even more focused on providing facilities in these other sectors. In a development, of course, requires a land, because it is more focused on providing other facilities, so that the land used by Betawi culture in the past is decreasing. The Rawa Belong Cultural Center project is a suitable and necessary urban acupunture development in the Rawa Belong area which has limited land for development in the development of its Betawi value sector. It can be seen from the things that need to be considered when building a Cultural Center itself which is in line with the original purpose of urban acupunture. Like paying attention to the value of existing historical references, a cultural center plays an important role in maintaining the values ​​and beliefs of the surrounding community. By using the everyday urbanism method, which is a method that describes an interaction that occurs daily in urban spaces, everyday life is 'very present', but still not separated from the past. Knowing the values ​​that existed in the past will help in tracing to the present and useful in making design decisions. The daily architecture of Rawa Belong shows a social reality that is influenced by the values ​​of Betawi culture which are starting to fade, so we need a place that can evoke the values ​​of everyday Betaw culture that still exist but are closed and starting to be forgotten. With the aim of being able to re-travel and develop the remnants of the Betawi heritage that still survives in Rawa Belong. By taking into account the historical reference values ​​that already exist, a cultural center plays an important role in maintaining the values ​​and beliefs of the people who live in Rawa Belong. As well as being able to contribute to the future with the function to be achieved in the development of this project, it is hoped that the values ​​that were almost lost due to priorities in the development of other sectors can persist and will remain a distinctive feature for Rawa Belong. Keywords: Betawi; Culture Center; Degradation; Urban Acupuncture Abstrak Rawa Belong yang berada di Kebon Jeruk, Jakarta Barat merupakan salah satu area dengan nilai Betawi yang masih bertahan, bukan hanya dari sejarahnya tetapi penduduk Betawi yang masih bertempat tinggal di Rawa Belong juga masih berupaya untuk melestarikan kebudayaan Betawi. Namun karena banyaknya sektor lain yang sedang berkembang seperti pada sektor pendidikan dan industri pembangunan yang terjadi malah lebih terfokus pada penyediaan fasilitas-fasilitas pada sektor lain tersebut. Pada suatu pembangunan tentunya membutuhkan suatu lahan, karena lebih terfokus pada penyediaan fasilitas lain membuat lahan-lahan yang digunakan budaya Betawi dahulu makinlah berkurang. Proyek Rawa Belong Cultural Center ini merupakan pembangunan urban acupunture yang cocok dan diperlukan pada area Rawa Belong yang memiliki lahan terbatas untuk pembangunan pada perkembangan sektor nilai Betawinya. Dapat dilihat dari hal-hal yang perlu diperhatikan saat membangun sebuah cultural center itu sendiri yang sejalan dengan tujuan asli dari urban acupunture. Seperti memperhatikan nilai referensi sejarah yang telah ada, sebuah pusat budaya memainkan peran penting dalam mempertahankan nilai-nilai dan keyakinan bagi masyarakat sekitarnya. Dengan menggunakan metode everyday urbanism yang merupakan suatu metode yang menjelaskan tentang suatu interaksi yang terjadi sehari- hari di daIam ruang kota, everyday life ini bersifat ‘sangat sekarang’, tapi tetap tidak Iepas dari masa lalu. Jika dapat mengetahui nilai - nilai yang ada pada masa lalu maka akan membantu dalam merunut ke masa sekarang dan berguna dalam mengambiI keputusan desain. Arsitektur keseharian pada Rawa Belong menunjukkan suatu realitas sosial yang dipengaruhi oleh niIai budaya Betawi yang mulai luntur, sehingga diperlukannya suatu wadah yang dapat membangkitkan niIai budaya betaw sehari-hari yang masih ada namun tertutup dan mulai dilupakan. Dengan tujuan untuk dapat kembali menelusuri dan mengembangkan lagi sisa-sisa warisan Betawi yang masih bertahan di Rawa Belong. Dengan memperhatikan nilai referensi sejarah yang telah ada, sebuah pusat kebudayaan memainkan peran penting dalam mempertahankan nilai-nilai dan keyakinan bagi masyarakat yang bertempat tinggal di Rawa Belong. Serta dapat berkontribusi untuk masa depan dengan fungsi yang ingin di capai dalam pembangunan proyek ini, diharapkan nilai-nilai yang tadinya hampir hilang karena prioritas pada pembangunan sektor lain dapat tetap bertahan dan akan tetap menjadi ciri khas tersendiri bagi Rawa Belong.

Global development contains a major paradox. On the one hand it tends towards a uniformity in capitalist economics (state neo-corporatism, increasing commodification of public assets, informational monopolies etc), but on the other to a diversity of social forms that rise above traditional cultures and practices. Globalisation therefore has its own culture and communities generated by production and diffusion of electronic information (Facebook, Linkedin, Twitter, WhatsApp, professional and educational networks etc). While this context exists across space it is not fundamentally place based like local communities where people raise their children, create social networks based on material needs and worship their gods. There exists an uneasy tension between these two events, the space based electronic culture and the place based communal culture. Hence the question arises as to whether resistance is either necessary or possible against globalisation which appears to constitute an enduring and irresistible force. Is it possible to guarantee both cultural forms, or is one (the global) destined to exterminate the other? If so how can this be prevented? Local cultures are also faced with their own internal dynamics, usually tending towards stasis, e.g Ajeg Bali movement taking place in Bali Island. But cultures that do not adapt and develop are threatened with extinction. The fundamental difference between the global and the local lies in their structure. Globalisation is fundamentally an economic form that derives its organisation from the ideological tenets of capitalism. Local cultures derive theirs from tradition, religion, social relations, and language. There are clearly a plethora of responses to these questions. For example is a third culture possible, one that merges the best of both systems, the space based and the place based urban life? Other questions follow. ‘Can there ever be “the best of both worlds”? in which case what is to be sacrificed from each social form? Given that capitalism as a system is largely out of control and has no moral core, no bargain seems likely or reasonable, at least from the local to the global. In addition, arguing logically against the seduction of the capitalist system seems pointless – we all want new cars, jobs, clothes and more significantly, our desires fulfilled in a world where needs have largely been transcended. Contextualizing its fifth volume of publication within this context, Journal Ruang-Space offers eight articles. The first one is by Dwi Ely Wardani and M. Sani Roychansyah entitled Inklusivitas Jalur Pedestrian Di Sekitar Kampus Universitas Muhammadiyah Surakarta, Studi Kasus Penggal Jln. A.Yani, Jln. Garuda Mas dan Jln.Menco Raya Kartasura, Jawa Tengah (The Inclusivity of Pedestrian Paths surrounding the University of Muhammadiyah Surakarta, Case Study of A. Yani Road, Garuda Mas Road and Menco Raya Kartasura Road, Centre of Java Island). The second writing is authored by Cynthia E.V. Wuisang, Frits O.P. Siregar, and Faizah Mastuti. The title of this joint publication is Eksistensi Bangunan dan Kawasan Bersejarah di Kota Manado dan Peranannya sebagai Urban Heritage (The Existence of Historical Buildings and Zones in Manado City and Their Roles as Urban Heritages). The third publication is written by Ariani Mandala and Vania Sheila, entitled Kontribusi Pencahayaan Buatan terhadap Kualitas Visual Bangunan pada Malam Hari: StudiKasus Bangunan Bersejarah di Sekitar Kawasan Simpang Lima, Semarang (The Contributions of Man Made Lightings towards the Visual Quality of Buildings in the Evening: Case Study of Historical Buildings Situated around Simpang Lima Zone in Semarang City). The fourth article is composed by Hafid Setiadi with a title of Perubahan Identitas Tempat dan Konflik Ruang di Pinggiran: Studi Awal Tentang Urban Habitus dalam Transformasi Ruang di Kota Depok, Jawa Barat (Change in Identity of a Place and Spatial Conflict in a Peripheral Area: A Preliminary Studi of Urban Habitus and Spatial Transpormation of Depok City, West of Java Island). The fifth article is by Edi Subagijo and Tonny Suhartono with a given title of Model Pengembangan Kriteria Desain Rusunawa Berdasarkan Kepuasan Penghuni: Studi Kasus, Rumah Susun Sederhana Sewa Kutobedah di Kota Malang (Development Model for Design Criteria of Rental High-rise Housing Unit Based on Occupants' Satisfaction: Case Study of Kutubedah Rental High-rise Housing Unit in Malang City). The sixth paper is by Angela Upitya Paramitasari, Witanti Nur Utami, and Aria Adrian. The tittle of this paper is Identifikasi Kriteria Perancangan ‘Eks Palaguna’ di CBD Kota Bandung Berdasarkan Identitas Kota melalui Sense of Place (The Identification of Design Criteria for Ex Palaguna in Bandung Central Business District based on Urban Identity and Sense of Place). The seventh article is authored by Ema Yunita Titisari, Antariksa, Lisa Dwi Wulandari, and Surjono, entittled Sumber Air dalam Ruang Budaya Masyarakat Desa Toyomerto Singosari, Malang (Water Sources in Cultural Space of the Toyomerta Community in Singosari, Malang). The last one is written by Ni Ketut Ayu Intan Putri Mentari Indriani, entitled The Formation of Territoriality within a Crowded Settlement of Kampung Jawa, in Denpasar City (Proses Terbentuknya Teritorialitas pada Permukiman Padat Penghuni di Kampung Jawa, Denpasar).

Rasinta Tarigan is a Karo artist who created a painting titled “Kampung Karo” with the romance of Karo people’s lives. He emphasized the cultural values of the Karo people in the past into his paintings. The painting has its own place for the public of his art, as Rasinta specifically presented this work to those who shared the same socio-cultural background as the value groups in the painting. The communication that occurs between the art public – arts – creator painting, there is interaction in it and causes interpretation through symbols but there is still miscommunication or misperception by the public. Therefore, this study was conducted with the aim of revealing the meaning and form of symbolic interaction in painting to minimize errors in interpreting a work. The research method used was qualitatively-interpretative descriptive with Herbert Blumer’s theory of symbolic interaction to describe the narrative of the meaning and form of symbolic interaction in the work. The results of this study were concluded that the characteristics of the painting could immediately look like Karo’s typical traditional house, which he located at a center point, so the public focus of his art led to the object. This study no longer leads to formal analysis, but rather to symbolic aesthetic appreciation or message contained in the painting. Again, of course, the art public who appreciates symbolic aesthetics is the art public who has the same socio-cultural background so that good and correct art communication occurs.Keywords: public, art communication, Rasinta Tarigan.AbstrakRasinta Tarigan yang merupakan seorang seniman Karo, menggarap lukisannya berjudul “Kampung Karo” dengan romantisme kehidupan masyarakat Karo. Ia menekankan nilai-nilai budaya yang ada pada masyarakat Karo pada masa lampau ke dalam lukisannya. Lukisan ini memiliki tempat tersendiri untuk publik seninya, karena Rasinta secara khusus mempersembahkan karya ini untuk mereka yang memiliki latar sosial-budaya yang sama dengan gugus nilai yang terdapat di dalam lukisan tersebut. Komunikasi seni yang terjadi antara publik seni – lukisan – pencipta seni, terdapat interaksi di dalamnya dan menyebabkan proses interpretasi melalui simbol-simbol. Namun masih terdapat miskomunikasi atau mispersepsi oleh publiknya. Oleh karena itu, penelitian ini dilakukan dengan tujuan untuk mengungkap makna dan bentuk interaksi simbolik pada lukisan agar meminimalisir kekeliruan dalam menginterpretasi sebuah karya. Metode penelitian yang digunakan ialah deskriptif kualitatif-interpretatif dengan teori interaksi simbolik oleh Herbert Blumer untuk menguraikan narasi makna serta bentuk interaksi simbolik yang terdapat dalam karya tersebut. Hasil penelitian ini disimpulkan bahwa karakteristik lukisan dapat langsung terlihat seperti rumah adat khas Karo yang ia letak pada center point, sehingga fokus publik seninya mengarah pada objek tersebut.Kajian Ini tidak lagi mengarah pada analisa formal, melainkan lebih pada apresiasi estetika simbolik atau pesan yang terkandung dalam lukisan tersebut. Kembali lagi, tentu publik seni yang mengapresiasi estetika simbolik tersebut ialah publik seni yang memiliki latar sosial-budaya yang sama sehingga terjadinya komunikasi seni yang baik dan benar.Kata Kunci: publik, komunikasi seni, Rasinta Tarigan. Authors:Vivi Destri Yumielda : Universitas Negeri PadangReferences:Ahmadi, D. (2008). Interaksi Simbolik: Suatu Pengantar. Mediator: Jurnal Komunikasi, 9(2), 301-316.Asa, F. O., & Sahrul, N. (2018). Kehidupan Surau di Minangkabau sebagai Inspirasi dalam Karya Seni Lukis. Gorga: Jurnal SeniRupa, 7(2),148-155.Farida, D. N. (2017). Kritik Ekologi Sastra Puisi Perempuan Lereng Gunung Karya Ika Permata Hati dalam Antologi Puisi Perempuan di Ujung Senja Melalui Ekofeminisme Susan Griffin. BASINDO: Jurnal Kajian Bahasa, Sastra Indonesia, dan Pembelajarannya, 1(2), 48-52.Ghifari, M., Susandro, S., & Taruan, H. N. Kajian Semiotik Lukisan Kawan-Kawan Revolusi Karya S. Sudjojono. Gorga: Jurnal Seni Rupa, 9(1), 77-82.Muklisin, M., & Triyanto, R. (2020). Analisis Formal Lukisan Andi Ian Surya. Gorga: Jurnal Seni Rupa, 9(2), 292-299.Saad, N., Adnan, H. M., Harun, A., & Rasdi, F. M. (2021). Analisis Formalistik dalam Kartun Politik Zunar. International Journal of the Malay World and Civilisation, 9(3), 2021: 13-24.Sapari, R. (2019). Interaksi Simbolik Dalam Tiga Lukisan Kaca Karya Haryadi Suadi. Jurnal Rekarupa, 5(2).Sumadi, S. (2005). Definisi Seni Achdiat K. Mihardja dan Aplikasinya pada Seni Kriya. Ornamen, 2(1).Sumardjo, J. (2000). Filasafat Seni. Bandung: Penerbit ITB.Susanto, M. (2011). Diksi Rupa. Yogyakarta: DictiArt Lab & Djagad Art Space.Triyanto, R. (2014). Seni Rupa Medan: Kajian Kritis Dari Berbagai Aspek. Medan: UNIMED PRESS.Yadi, S., Munaf, Y., & Dhasono, D. (2018). Aso Gumbalo sebagai Inspiras dalam Penciptaan Seni Lukis. Gorga: Jurnal Seni Rupa, 7(2), 178-186.Yumielda, V. D., & Zulkifli, Z. (2022). Kajian Semiotika Peirce Pada Karya Seni Lukis di Sanggar Seni Rupa Simpassri. Visual Heritage: Jurnal Kreasi Seni dan Budaya, 5(1), 28-38.Zulkarnain, A., Setiana, F., Kristella, F., & Violetta, F. (2019). Analisa Unsur Estetika Desain Identitas Visual Karya Studio Desain Pentagram Berdasarkan Kacamata Teori Ekspresi dan Formalisme. Gestalt: Jurnal Desain Komunikasi Visual, 1(1), 1-12.

In Ipoh, Perak, there is a place called Kampung Kuchai. It was a dense settlement with the Malay community at one time. The presence of this area reveals that the Malays have lived in Ipoh for a long time. The question is why the Kampung Kuchai area is not developed like other areas. This study was conducted to raise the potential of Kampung Kuchai as a Malay cultural heritage centre. The study aims to improve the identity of the Malay community and demand the importance of preserving the nation's culture. The researchers have chosen Kampung Kuchai as a case study by conducting site observations and interviewing several respondents who know the area. The strength of this area is not only in the development based on the nation's culture but also in implementing the development of goodwill by highlighting the diversity of building architecture, culture, and local way of life. The researchers found that this area has excellent potential to be developed as a Malay Heritage Center because of its strategic location. It has sufficient resources for developing traditional villages and local historical storytelling, a new tourism product in the Ipoh City Council area.

AbstractRapid economic development since the mid-1970s has caused some segments of the Malay intelligentsia in Malaysia to rework aspects of their cultural heritage, in particular, Islamic teachings and philosophy, to create new cultures and new identities. In Sungai Pencala, a suburban Malay community that had undergone considerable social transformation and been exposed to Islamic resurgence, two such tendencies were discernible. The first was associated with the banned Al Arqam movement and the second, with state-sponsored agencies. Proceeding from a conviction that existing identities based on the family, kin groups and locality had to be deconstructed, the Al Arqam movement engaged in a project aimed at forging a group-centred identity through a commune-based living pattern and linking that identity firmly with that of the Middle East. The state's agents, on the other hand, merely sought to modify the existing loyalties so as to produce Malays who would continue to regard the family, community, locality and the nation as important contexts within which they could acquire their ethnic and religious identities. The paper argues that the contrasting tendencies in identity reformulation in Sungai Pencala have much to do with the differences in the way Islam has been used to promote the religiously-expressed interests of certain groups as with the fate of the increasingly differentiated urban-based Malays.

The uniqueness of the Malay heritage house architecture lies in the diversity of carving forms of various motifs. The motif was chosen based on the image of the environment at the time. This paper discusses the selection of carving motifs in Malay houses based on the principle of form follows function introduced by a Western architect Louis Sullivan in the late 19th century. The meaning of form follows function in this study refers to the selection of the shape of a carving motif adjusted according to the function of the space in the Malay heritage house. A preliminary study was conducted on 10 Malay heritage houses in Peninsular Malaysia built in the 1800s. It aimed to get the types of commonly used motifs during the century of the principle was introduced. The selected houses were located in 10 states in Peninsular Malaysia obtained from measured drawings from the Center for the Study of Built Environment in The Malay World (KALAM) in Universiti Teknologi Malaysia (UTM). The selected houses were based on the most widely used carving motifs. For the purpose of this study, three houses were selected from the initial 10 houses to be further analyzed and mapped in terms of shape and placement of carving motifs based on the principle of form follows function. The study focused on the carving motifs in serambi and rumah ibu of the Malay heritage house as these two spaces had the most carving motifs. The mapping of the motifs in the two spaces shows four main motifs of flora, fauna, geometry, and calligraphy. The motifs of each home will be described from the angle of symbolism, layout, and carving style that can describe the principle of form follows function

Introduction Many destinations promote culinary encounters. Foods and beverages, and especially how these will taste in situ, are being marketed as niche travel motivators and used in destination brand building across the globe. While initial usage of the term culinary tourism focused on experiencing exotic cultures of foreign destinations by sampling unfamiliar food and drinks, the term has expanded to embrace a range of leisure travel experiences where the aim is to locate and taste local specialities as part of a pleasurable, and hopefully notable, culinary encounter (Wolf). Long’s foundational work was central in developing the idea of culinary tourism as an active endeavor, suggesting that via consumption, individuals construct unique experiences. Ignatov and Smith’s literature review-inspired definition confirms the nature of activity as participatory, and adds consuming food production skills—from observing agriculture and local processors to visiting food markets and attending cooking schools—to culinary purchases. Despite importing almost all of its foodstuffs and beverages, including some of its water, Singapore is an acknowledged global leader in culinary tourism. Horng and Tsai note that culinary tourism conceptually implies that a transferal of “local or special knowledge and information that represent local culture and identities” (41) occurs via these experiences. This article adds the act of reading to these participatory activities and suggests that, because food writing forms an important component of Singapore’s suite of culinary tourism offerings, taste contributes to the cultural experience offered to both visitors and locals. While Singapore foodways have attracted significant scholarship (see, for instance, work by Bishop; Duruz; Huat & Rajah; Tarulevicz, Eating), Singapore food writing, like many artefacts of popular culture, has attracted less notice. Yet, this writing is an increasingly visible component of cultural production of, and about, Singapore, and performs a range of functions for locals, tourists and visitors before they arrive. Although many languages are spoken in Singapore, English is the national language (Alsagoff) and this study focuses on food writing in English. Background Tourism comprises a major part of Singapore’s economy, with recent figures detailing that food and beverage sales contribute over 10 per cent of this revenue, with spend on culinary tours and cookery classes, home wares such as tea-sets and cookbooks, food magazines and food memoirs additional to this (Singapore Government). This may be related to the fact that Singapore not only promotes food as a tourist attraction, but also actively promotes itself as an exceptional culinary destination. The Singapore Tourism Board (STB) includes food in its general information brochures and websites, and its print, television and cinema commercials (Huat and Rajah). It also mounts information-rich campaigns both abroad and inside Singapore. The 2007 ‘Singapore Seasons’ campaign, for instance, promoted Singaporean cuisine alongside films, design, books and other cultural products in London, New York and Beijing. Touring cities identified as key tourist markets in 2011, the ‘Singapore Takeout’ pop-up restaurant brought the taste of Singaporean foods into closer focus. Singaporean chefs worked with high profile locals in its kitchen in a custom-fabricated shipping container to create and demonstrate Singaporean dishes, attracting public and media interest. In country, the STB similarly actively promotes the tastes of Singaporean foods, hosting the annual World Gourmet Summit (Chaney and Ryan) and Pacific Food Expo, both attracting international culinary professionals to work alongside local leaders. The Singapore Food Festival each July is marketed to both locals and visitors. In these ways, the STB, as well as providing events for visitors, is actively urging Singaporeans to proud of their food culture and heritage, so that each Singaporean becomes a proactive ambassador of their cuisine. Singapore Food Writing Popular print guidebooks and online guides to Singapore pay significantly more attention to Singaporean food than they do for many other destinations. Sections on food in such publications discuss at relative length the taste of Singaporean food (always delicious) as well as how varied, authentic, hygienic and suited-to-all-budgets it is. These texts also recommend hawker stalls and food courts alongside cafés and restaurants (Henderson et al.), and a range of other culinary experiences such as city and farm food tours and cookery classes. This writing describes not only what can be seen or learned during these experiences, but also what foods can be sampled, and how these might taste. This focus on taste is reflected in the printed materials that greet the in-bound tourist at the airport. On a visit in October 2013, arrival banners featuring mouth-watering images of local specialities such as chicken rice and chilli crab marked the route from arrival to immigration and baggage collection. Even advertising for a bank was illustrated with photographs of luscious-looking fruits. The free maps and guidebooks available featured food-focused tours and restaurant locations, and there were also substantial free booklets dedicated solely to discussing local delicacies and their flavours, plus recommended locations to sample them. A website and free mobile app were available that contain practical information about dishes, ingredients, cookery methods, and places to eat, as well as historical and cultural information. These resources are also freely distributed to many hotels and popular tourist destinations. Alongside organising food walks, bus tours and cookery classes, the STB also recommends the work of a number of Singaporean food writers—principally prominent Singapore food bloggers, reviewers and a number of memoirists—as authentic guides to what are described as unique Singaporean flavours. The strategies at the heart of this promotion are linking advertising to useful information. At a number of food centres, for instance, STB information panels provide details about both specific dishes and Singapore’s food culture more generally (Henderson et al.). This focus is apparent at many tourist destinations, many of which are also popular local attractions. In historic Fort Canning Park, for instance, there is a recreation of Raffles’ experimental garden, established in 1822, where he grew the nutmeg, clove and other plants that were intended to form the foundation for spice plantations but were largely unsuccessful (Reisz). Today, information panels not only indicate the food plants’ names and how to grow them, but also their culinary and medicinal uses, recipes featuring them and the related food memories of famous Singaporeans. The Singapore Botanic Gardens similarly houses the Ginger Garden displaying several hundred species of ginger and information, and an Eco(-nomic/logical) Garden featuring many food plants and their stories. In Chinatown, panels mounted outside prominent heritage brands (often still quite small shops) add content to the shopping experience. A number of museums profile Singapore’s food culture in more depth. The National Museum of Singapore has a permanent Living History gallery that focuses on Singapore’s street food from the 1950s to 1970s. This display includes food-related artefacts, interactive aromatic displays of spices, films of dishes being made and eaten, and oral histories about food vendors, all supported by text panels and booklets. Here food is used to convey messages about the value of Singapore’s ethnic diversity and cross-cultural exchanges. Versions of some of these dishes can then be sampled in the museum café (Time Out Singapore). The Peranakan Museum—which profiles the unique hybrid culture of the descendants of the Chinese and South Indian traders who married local Malay women—shares this focus, with reconstructed kitchens and dining rooms, exhibits of cooking and eating utensils and displays on food’s ceremonial role in weddings and funerals all supported with significant textual information. The Chinatown Heritage Centre not only recreates food preparation areas as a vivid indicator of poor Chinese immigrants’ living conditions, but also houses The National Restaurant of Singapore, which translates this research directly into meals that recreate the heritage kopi tiam (traditional coffee shop) cuisine of Singapore in the 1930s, purposefully bringing taste into the service of education, as its descriptive menu states, “educationally delighting the palate” (Chinatown Heritage Centre). These museums recognise that shopping is a core tourist activity in Singapore (Chang; Yeung et al.). Their gift- and bookshops cater to the culinary tourist by featuring quality culinary products for sale (including, for instance, teapots and cups, teas, spices and traditional sweets, and other foods) many of which are accompanied by informative tags or brochures. At the centre of these curated, purchasable collections are a range written materials: culinary magazines, cookbooks, food histories and memoirs, as well as postcards and stationery printed with recipes. Food Magazines Locally produced food magazines cater to a range of readerships and serve to extend the culinary experience both in, and outside, Singapore. These include high-end gourmet, luxury lifestyle publications like venerable monthly Wine & Dine: The Art of Good Living, which, in in print for almost thirty years, targets an affluent readership (Wine & Dine). The magazine runs features on local dining, gourmet products and trends, as well as international epicurean locations and products. Beautifully illustrated recipes also feature, as the magazine declares, “we’ve recognised that sharing more recipes should be in the DNA of Wine & Dine’s editorial” (Wine & Dine). Appetite magazine, launched in 2006, targets the “new and emerging generation of gourmets—foodies with a discerning and cosmopolitan outlook, broad horizons and a insatiable appetite” (Edipresse Asia) and is reminiscent in much of its styling of New Zealand’s award-winning Cuisine magazine. Its focus is to present a fresh approach to both cooking at home and dining out, as readers are invited to “Whip up the perfect soufflé or feast with us at the finest restaurants in Singapore and around the region” (Edipresse Asia). Chefs from leading local restaurants are interviewed, and the voices of “fellow foodies and industry watchers” offer an “insider track” on food-related news: “what’s good and what’s new” (Edipresse Asia). In between these publications sits Epicure: Life’s Refinements, which features local dishes, chefs, and restaurants as well as an overseas travel section and a food memories column by a featured author. Locally available ingredients are also highlighted, such as abalone (Cheng) and an interesting range of mushrooms (Epicure). While there is a focus on an epicurean experience, this is presented slightly more casually than in Wine & Dine. Food & Travel focuses more on home cookery, but each issue also includes reviews of Singapore restaurants. The bimonthly bilingual (Chinese and English) Gourmet Living features recipes alongside a notable focus on food culture—with food history columns, restaurant reviews and profiles of celebrated chefs. An extensive range of imported international food magazines are also available, with those from nearby Malaysia and Indonesia regularly including articles on Singapore. Cookbooks These magazines all include reviews of cookery books including Singaporean examples – and some feature other food writing such as food histories, memoirs and blogs. These reviews draw attention to how many Singaporean cookbooks include a focus on food history alongside recipes. Cookery teacher Yee Soo Leong’s 1976 Singaporean Cooking was an early example of cookbook as heritage preservation. This 1976 book takes an unusual view of ‘Singaporean’ flavours. Beginning with sweet foods—Nonya/Singaporean and western cakes, biscuits, pies, pastries, bread, desserts and icings—it also focuses on both Singaporean and Western dishes. This text is also unusual as there are only 6 lines of direct authorial address in the author’s acknowledgements section. Expatriate food writer Wendy Hutton’s Singapore Food, first published in 1979, reprinted many times after and revised in 2007, has long been recognised as one of the most authoritative titles on Singapore’s food heritage. Providing an socio-historical map of Singapore’s culinary traditions, some one third of the first edition was devoted to information about Singaporean multi-cultural food history, including detailed profiles of a number of home cooks alongside its recipes. Published in 1980, Kenneth Mitchell’s A Taste of Singapore is clearly aimed at a foreign readership, noting the variety of foods available due to the racial origins of its inhabitants. The more modest, but equally educational in intent, Hawkers Flavour: A Guide to Hawkers Gourmet in Malaysia and Singapore (in its fourth printing in 1998) contains a detailed introductory essay outlining local food culture, favourite foods and drinks and times these might be served, festivals and festive foods, Indian, Indian Muslim, Chinese, Nyonya (Chinese-Malay), Malay and Halal foods and customs, followed with a selection of recipes from each. More contemporary examples of such information-rich cookbooks, such as those published in the frequently reprinted Periplus Mini Cookbook series, are sold at tourist attractions. Each of these modestly priced, 64-page, mouthwateringly illustrated booklets offer framing information, such as about a specific food culture as in the Nonya kitchen in Nonya Favourites (Boi), and explanatory glossaries of ingredients, as in Homestyle Malay Cooking (Jelani). Most recipes include a boxed paragraph detailing cookery or ingredient information that adds cultural nuance, as well as trying to describe tastes that the (obviously foreign) intended reader may not have encountered. Malaysian-born Violet Oon, who has been called the Julia Child of Singapore (Bergman), writes for both local and visiting readers. The FOOD Paper, published monthly for a decade from January 1987 was, she has stated, then “Singapore’s only monthly publication dedicated to the CSF—Certified Singapore Foodie” (Oon, Violet Oon Cooks 7). Under its auspices, Oon promoted her version of Singaporean cuisine to both locals and visitors, as well as running cookery classes and culinary events, hosting her own television cooking series on the Singapore Broadcasting Corporation, and touring internationally for the STB as a ‘Singapore Food Ambassador’ (Ahmad; Kraal). Taking this representation of flavor further, Oon has also produced a branded range of curry powders, spices, and biscuits, and set up a number of food outlets. Her first cookbook, World Peranakan Cookbook, was published in 1978. Her Singapore: 101 Meals of 1986 was commissioned by the STB, then known as the Singapore Tourist Promotion Board. Violet Oon Cooks, a compilation of recipes from The FOOD Paper, published in 1992, attracted a range of major international as well as Singaporean food sponsors, and her Timeless Recipes, published in 1997, similarly aimed to show how manufactured products could be incorporated into classic Singaporean dishes cooked at home. In 1998, Oon produced A Singapore Family Cookbook featuring 100 dishes. Many were from Nonya cuisine and her following books continued to focus on preserving heritage Singaporean recipes, as do a number of other nationally-cuisine focused collections such as Joyceline Tully and Christopher Tan’s Heritage Feasts: A Collection of Singapore Family Recipes. Sylvia Tan’s Singapore Heritage Food: Yesterday’s Recipes for Today’s Cooks, published in 2004, provides “a tentative account of Singapore’s food history” (5). It does this by mapping the various taste profiles of six thematically-arranged chronologically-overlapping sections, from the heritage of British colonialism, to the uptake of American and Russia foods in the Snackbar era of the 1960s and the use of convenience flavoring ingredients such as curry pastes, sauces, dried and frozen supermarket products from the 1970s. Other Volumes Other food-themed volumes focus on specific historical periods. Cecilia Leong-Salobir’s Food Culture in Colonial Asia: A Taste of Empire discusses the “unique hybrid” (1) cuisine of British expatriates in Singapore from 1858 to 1963. In 2009, the National Museum of Singapore produced the moving Wong Hong Suen’s Wartime Kitchen: Food and Eating in Singapore 1942–1950. This details the resilience and adaptability of both diners and cooks during the Japanese Occupation and in post-war Singapore, when shortages stimulated creativity. There is a centenary history of the Cold Storage company which shipped frozen foods all over south east Asia (Boon) and location-based studies such as Annette Tan’s Savour Chinatown: Stories Memories & Recipes. Tan interviewed hawkers, chefs and restaurant owners, working from this information to write both the book’s recipes and reflect on Chinatown’s culinary history. Food culture also features in (although it is not the main focus) more general book-length studies such as educational texts such as Chew Yen Fook’s The Magic of Singapore and Melanie Guile’s Culture in Singapore (2000). Works that navigate both spaces (of Singaporean culture more generally and its foodways) such Lily Kong’s Singapore Hawker Centres: People, Places, Food, provide an consistent narrative of food in Singapore, stressing its multicultural flavours that can be enjoyed from eateries ranging from hawker stalls to high-end restaurants that, interestingly, that agrees with that promulgated in the food writing discussed above. Food Memoirs and Blogs Many of these narratives include personal material, drawing on the author’s own food experiences and taste memories. This approach is fully developed in the food memoir, a growing sub-genre of Singapore food writing. While memoirs by expatriate Singaporeans such as Cheryl Lu-Lien Tan’s A Tiger in the Kitchen: A Memoir of Food and Family, produced by major publisher Hyperion in New York, has attracted considerable international attention, it presents a story of Singapore cuisine that agrees with such locally produced texts as television chef and food writer Terry Tan’s Stir-fried and Not Shaken: A Nostalgic Trip Down Singapore’s Memory Lane and the food memoir of the Singaporean chef credited with introducing fine Malay dining to Singapore, Aziza Ali’s Sambal Days, Kampong Cuisine, published in Singapore in 2013 with the support of the National Heritage Board. All these memoirs are currently available in Singapore in both bookshops and a number of museums and other attractions. While underscoring the historical and cultural value of these foods, all describe the unique flavours of Singaporean cuisine and its deliciousness. A number of prominent Singapore food bloggers are featured in general guidebooks and promoted by the STB as useful resources to dining out in Singapore. One of the most prominent of these is Leslie Tay, a medical doctor and “passionate foodie” (Knipp) whose awardwinning ieatŸishootŸipost is currently attracting some 90,000 unique visitors every month and has had over 20,000 million hits since its launch in 2006. An online diary of Tay’s visits to hundreds of Singaporean hawker stalls, it includes descriptions and photographs of meals consumed, creating accumulative oral culinary histories of these dishes and those who prepared them. These narratives have been reorganised and reshaped in Tay’s first book The End of Char Kway Teow and Other Hawker Mysteries, where each chapter tells the story of one particular dish, including recommended hawker stalls where it can be enjoyed. Ladyironchef.com is a popular food and travel site that began as a blog in 2007. An edited collection of reviews of eateries and travel information, many by the editor himself, the site features lists of, for example, the best cafes (LadyIronChef “Best Cafes”), eateries at the airport (LadyIronChef “Guide to Dining”), and hawker stalls (Lim). While attesting to the cultural value of these foods, many articles also discuss flavour, as in Lim’s musings on: ‘how good can chicken on rice taste? … The glistening grains of rice perfumed by fresh chicken stock and a whiff of ginger is so good you can even eat it on its own’. Conclusion Recent Singapore food publishing reflects this focus on taste. Tay’s publisher, Epigram, growing Singaporean food list includes the recently released Heritage Cookbooks Series. This highlights specialist Singaporean recipes and cookery techniques, with the stated aim of preserving tastes and foodways that continue to influence Singaporean food culture today. Volumes published to date on Peranakan, South Indian, Cantonese, Eurasian, and Teochew (from the Chaoshan region in the east of China’s Guangdong province) cuisines offer both cultural and practical guides to the quintessential dishes and flavours of each cuisine, featuring simple family dishes alongside more elaborate special occasion meals. In common with the food writing discussed above, the books in this series, although dealing with very different styles of cookery, contribute to an overall impression of the taste of Singapore food that is highly consistent and extremely persuasive. This food writing narrates that Singapore has a delicious as well as distinctive and interesting food culture that plays a significant role in Singaporean life both currently and historically. It also posits that this food culture is, at the same time, easily accessible and also worthy of detailed consideration and discussion. In this way, this food writing makes a contribution to both local and visitors’ appreciation of Singaporean food culture. References Ahmad, Nureza. “Violet Oon.” Singapore Infopedia: An Electronic Encyclopedia on Singapore’s History, Culture, People and Events (2004). 22 Nov. 2013 ‹http://infopedia.nl.sg/articles/SIP_459_2005-01-14.html?s=Violet%20Oon›.Ali, Aziza. Sambal Days, Kampong Cuisine. Singapore: Ate Ideas, 2013. Alsagoff, Lubna. “English in Singapore: Culture, capital and identity in linguistic variation”. World Englishes 29.3 (2010): 336–48.Bergman, Justin. “Restaurant Report: Violet Oon’s Kitchen in Singapore.” New York Times (13 March 2013). 21 Nov. 2013 ‹http://www.nytimes.com/2013/03/17/travel/violet-oons-kitchen-singapore-restaurant-report.html?_r=0›. Bishop, Peter. “Eating in the Contact Zone: Singapore Foodscape and Cosmopolitan Timespace.” Continuum: Journal of Media & Cultural Studies 25.5 (2011): 637–652. Boi, Lee Geok. Nonya Favourites. Singapore: Periplus Editions, 2001. Boon, Goh Chor. Serving Singapore: A Hundred Years of Cold Storage 1903-2003. Singapore: Cold Storage Pty. Ltd., 2003. Chaney, Stephen, and Chris Ryan. “Analyzing the Evolution of Singapore’s World Gourmet Summit: An Example of Gastronomic Tourism.” International Journal of Hospitality Management 31.2 (2012): 309–18. Chang, T. C. “Local Uniqueness in the Global Village: Heritage Tourism in Singapore.” The Professional Geographer 51.1 (1999): 91–103. Cheng, Tiong Li. “Royal Repast.” Epicure: Life’s Refinements January (2012): 94–6. Chinatown Heritage Centre. National Restaurant of Singapore. (12 Nov. 2012). 21 Nov. 2013 ‹http://www.yoursingapore.com›.Duruz, Jean. “Living in Singapore, Travelling to Hong Kong, Remembering Australia …: Intersections of Food and Place.” Journal of Australian Studies 87 (2006): 101–15. -----. “From Malacca to Adelaide: Fragments Towards a Biography of Cooking, Yearning and Laksa.” Food and Foodways in Asia: Resource, Tradition and Cooking. Eds. Sidney C.H. Cheung, and Tan Chee-Beng. London: Routledge, 2007: 183–200. -----. “Tastes of Hybrid Belonging: Following the Laksa Trail in Katong, Singapore.” Continuum: Journal of Media & Cultural Studies 25.5 (2011): 605–18. Edipresse Asia Appetite (2013). 22 Nov. 2013 ‹http://www.edipresseasia.com/magazines.php?MagID=SGAPPETITE›. Epicure. “Mushroom Goodness.” Epicure: Life’s Refinements January (2012): 72–4. Epicure: Life’s Refinements. (2013) 1 Jan. 2014 ‹http://www.epicureasia.com›. Food & Travel. Singapore: Regent Media. 1 Jan. 2014 ‹http://www.regentmedia.sg/publications_food&travel.shtml›. Fook, Chew Yen. The Magic of Singapore. London: New Holland, 2000. Guile, Melanie. Culture in Singapore. Port Melbourne: Heinemann/Harcourt Education Australia, 2003. Hawkers Flavour: A Guide to Hawkers Gourmet in Malaysia and Singapore. Kuala Lumpur: S. Abdul Majeed & Co., 1998. Henderson, Joan C., Ong Si Yun, Priscilla Poon, and Xu Biwei. “Hawker Centres as Tourist Attractions: The Case of Singapore.” International Journal of Hospitality Management 31.3 (2012): 849–55. Horng, Jeou-Shyan, and Chen-Tsang (Simon) Tsai. “Culinary Tourism Strategic Development: An Asia‐Pacific Perspective.” International Journal of Tourism Research 14 (2011): 40–55. Huat, Chua Beng, and Ananda Rajah. “Hybridity, Ethnicity and Food in Singapore.” Changing Chinese Foodways in Asia. Eds. David Y. H. Wu, and Chee Beng Tan. Hong Kong: The Chinese University of Hong Kong, Hong Kong, 2001: 161–98. Hutton, Wendy. Singapore Food. Singapore: Martin Cavendish, 1989/2007. Ignatov, Elena, and Stephen Smith. “Segmenting Canadian Culinary Tourists.” Current Issues in Tourism 9.3 (2006): 235–55. Jelani, Rohani. Homestyle Malay Cooking. Singapore: Periplus Editions, 2003. Knipp, Peter A. “Foreword: An Amazing Labour of Love.” The End of Char Kway Teow and Other Hawker Mysteries. Leslie Tay. Singapore: Epigram Books, 2010. viii–ix. Kong, Lily. Singapore Hawker Centres: People, Places, Food. Singapore: National Environment Agency, 2007 Kraal, David. “One and Only Violet Oon.” The Straits Times 20 January (1999). 1 Nov 2012 ‹http://www.straitstimes.com› LadyIronChef. “Best Cafes in Singapore.” ladyironchef.com (31 Mar. 2011). 21 Feb. 2014 ‹http://www.ladyironchef.com/2011/03/best-cafes-singapore› -----. “Guide to Dining at Changi Airport: 20 Places to Eat.” ladyironchef.com (10 Mar. 2014) 10 Mar. 2014 ‹http://www.ladyironchef.com/author/ladyironchef› Leong-Salobir, Cecilia. Food Culture in Colonial Asia: A Taste of Empire. Abingdon UK: Routledge, 2011. Lim, Sarah. “10 of the Best Singapore Hawker Food.” (14 Oct. 2013). 21 Feb. 2014 ‹http://www.ladyironchef.com/2013/10/best-singapore-hawker-food›. Long, Lucy M. “Culinary Tourism: A Folkloristic Perspective of Eating and Otherness.” Southern Folklore 55.2 (1998): 181–204. Mitchell, Kenneth, ed. A Taste of Singapore. Hong Kong: Four Corners Publishing Co. (Far East) Ltd. in association with South China Morning Post, 1980. Oon, Violet. World Peranakan Cookbook. Singapore: Times Periodicals, 1978. -----. Singapore: 101 Meals. Singapore: Singapore Tourist Promotion Board, 1986. -----. Violet Oon Cooks. Singapore: Ultra Violet, 1992. -----. Timeless Recipes. Singapore: International Enterprise Singapore, 1997. -----. A Singapore Family Cookbook. Singapore: Pen International, 1998. Reisz, Emma. “City as Garden: Shared Space in the Urban Botanic Gardens of Singapore and Malaysia, 1786–2000.” Postcolonial Urbanism: Southeast Asian Cities and Global Processes. Eds. Ryan Bishop, John Phillips, and Yeo Wei Wei. New York: Routledge, 2003: 123–48. Singapore Government. Singapore Annual Report on Tourism Statistics. Singapore: Singapore Government, 2012. Suen, Wong Hong. Wartime Kitchen: Food and Eating in Singapore 1942-1950. Singapore: Editions Didier Millet & National Museum of Singapore, 2009. Tan, Annette. Savour Chinatown: Stories, Memories & Recipes. Singapore: Ate Ideas, 2012. Tan, Cheryl Lu-Lien. A Tiger in the Kitchen: A Memoir of Food and Family. New York: Hyperion, 2011. Tan, Sylvia. Singapore Heritage Food: Yesterday’s Recipes for Today’s Cooks. Singapore: Landmark Books, 2004. Tan, Terry. Stir-Fried and Not Shaken: A Nostalgic Trip Down Singapore’s Memory Lane. Singapore: Monsoon, 2009. Tarulevicz, Nicole. Eating Her Curries and Kway: A Cultural History of Food in Singapore. Champaign, IL: U of Illinois P, 2013. Tay, Leslie. ieat·ishoot·ipost [blog] (2013) 21 Nov. 2013 ‹http://www.ieatishootipost.sg›. ---. The End of Char Kway Teow and Other Hawker Mysteries. Singapore: Epigram Books, 2010. Time Out Singapore. “Food for Thought (National Museum).” Time Out Singapore 8 July (2013). 11 Nov. 2013 ‹http://www.timeoutsingapore.com/restaurants/asian/food-for-thought-national-museum›. Tully, Joyceline, and Tan, Christopher. Heritage Feasts: A Collection of Singapore Family Recipes. Singapore: Miele/Ate Media, 2010. Wine & Dine: The Art of Good Living (Nov. 2013). 19 Nov. 2013 ‹http://www.wineanddine.com.sg›. Wine & Dine. “About Us: The Living Legacy.” Wine & Dine (Nov. 2013). 19 Nov. 2013 ‹http://www.wineanddine.com.sg/about-us› Wolf, E. “Culinary Tourism: A Tasty Economic Proposition.” (2002) 23 Nov. 2011 ‹http://www.culinary tourism.org›.Yeong, Yee Soo. Singapore Cooking. Singapore: Eastern Universities P, c.1976. Yeung, Sylvester, James Wong, and Edmond Ko. “Preferred Shopping Destination: Hong Kong Versus Singapore.” International Journal of Tourism Research 6.2 (2004): 85–96. Acknowledgements Research to complete this article was supported by Central Queensland University, Australia, under its Outside Studies Program (OSPRO) and Learning and Teaching Education Research Centre (LTERC). An earlier version of part of this article was presented at the 2nd Australasian Regional Food Networks and Cultures Conference, in the Barossa Valley in South Australia, Australia, 11–14 November 2012. The delegates of that conference and expert reviewers of this article offered some excellent suggestions regarding strengthening this article and their advice was much appreciated. All errors are, of course, my own.

The aim of the present study was to investigate how Chinese-Malay bilingual speakers with Chinese as heritage language process semantic congruency effects in Chinese and how their brain activities compare to those of monolingual Chinese speakers using electroencephalography (EEG) recordings. To this end, semantic congruencies were manipulated in Chinese classifier-noun phrases, resulting in four conditions: (i) a strongly constraining/high-cloze, plausible (SP) condition, (ii) a weakly constraining/low-cloze, plausible (WP) condition, (iii) a strongly constraining/implausible (SI) condition, and (iv) a weakly constraining/implausible (WI) condition. The analysis of EEG data focused on two event-related potential components, i.e., the N400, which is known for its sensitivity to semantic fit of a target word to its context, and a post-N400 late positive complex (LPC), which is linked to semantic integration after prediction violations and retrospective, evaluative processes. We found similar N400/LPC effects in response to the manipulations of semantic congruency in the mono- and bilingual groups, with a gradient N400 pattern (WI/SI &gt; WP &gt; SP), a larger frontal LPC in response to WP compared to SP, SI, and WI, as well as larger centro-parietal LPCs in response to WP compared to SI and WI, and a larger centro-parietal LPC for SP compared to SI. These results suggest that, in terms of event-related potential (ERP) data, Chinese-Malay early bilingual speakers predict and integrate upcoming semantic information in Chinese classifier-noun phrase to the same extent as monolingual Chinese speakers. However, the global field power (GFP) data showed significant differences between SP and WP in the N400 and LPC time windows in bilinguals, whereas no such effects were observed in monolinguals. This finding was interpreted as showing that bilinguals differ from their monolingual peers in terms of global field power intensity of the brain by processing plausible classifier-noun pairs with different congruency effects.