Academic literature on the topic 'Malays-Indonesian'

Beyond the boundaries of what is typically considered the Indonesian-Malay world, a small community known today as the Sri Lanka Malays continued to employ the Malay language in writing and speech long after its ancestors left the Indonesian archipelago and Malay peninsula for their new home. Although it is reasonable to assume that the ancestors of the Malays spoke a variety of languages, at least initially, no traces of writing in another Indonesian language have ever been found. Below I present the first evidence of such writing, in Javanese, encountered in an early nineteenth century manuscript from Colombo.

Indonesia is a country rich in local wisdom spread from Sumatera to Papua. The local wisdom has guided the community to live and survive in life. The local wisdom possessed by Indonesia is diverse, ranging from local wisdom in the field of Indonesian language and literature, the field of community life, agriculture and animal husbandry, the culinary field, the economic field, to the tourism sector. However, there are still many local wisdoms that have not been explored or recognized by the Indonesian people, especially the younger generation of the nation's successors. Describe Malay local wisdom as the identity of Batam City. The approach used is qualitative with descriptive analysis method. Malay local wisdom is at the core of the Malay tradition, a cultural strength and an important source of its human identity. Without local wisdom, Malays will lose their identity.

This article begins with the writer's "disquiet" about the massively absorbed word amuk in English (Europe in general). Whereas the original amuk is a word in Javanese Kawi, which can also be found in Malay, Indonesian, and Tagalok. Starting from this background the author further attempts to reveal the meaning and spirit of the times used by society until the adoption of amuk in the European language. In this brief study the author reveals that: first, the amuk that comes from the Javanese kuno language is not merely means to act brutally and wildly unconsciously the culprit, but amuk can also be interpreted with mengunyak or war. Secondly, amuk is adapted in European language because Europeans can not reason when witnessing amuk acts committed by Malays. In the Mindanao region of the Philippines, amok - by Americans - is used to identify juromendo and sabil actions perpetrated by Moros. Third, in the development of amuk serve as a language of psychopathology for those who carry out brutal acts because of mental health. Fourth, wisely European scientists defend the actions of amuk by the Malays because they are depressed and humiliated by the invaders.

This paper aims to discuss informatively and critically-philosophically the two main discourses, namely The Malays and Malayness, which in the context of history and the dynamics of Malay culture are suggested to overlap, so that it is often misunderstood. The use of Gadamer philosophical hermeneutics as a media in analyzing data in this study is expected to be able to find new understanding of the two themes above, especially in the context of strengthening values and forming culture-based characters. The scrutiny and review of the treasures of Malay culture found that the Malay culture which stretched in a span of three periods, the past-present-future found a starting point as a place for cultural assessment, especially after the entry and development of Islam in the Malay-Indonesian Archipelago. The intended point is the Malay Culture "which is called the fresh culture. "Culture Appearance" takes place continuously and tracks in almost every practice of life without negating the old belief patterns (customs and traditions) that first enter and come into contact with the dynamics of people's lives.

Jawi writings began to show their role in the Malay Land since the entry of Islam into the archipelago. However, at this time Jawi writings seem to have been marginalized by Rumi or Latin writings. This condition is inversely proportional to what happens when Malay (Jawi writing) reaches a high level in its time. At that time Christian priests had to translate the Bible into Malay so they could spread their religion in Malay lands. Whereas at present, Muslims must transliterate the Qur'an into Latin letters so that Muslims can read it in Malay lands. This fact shows that the Malays have experienced a setback in the intellectual tradition that was once possessed in the form of Jawi writing. This research aims to find out the role of Jawi writings in the past and what must be done to safeguard one of the valuable intellectual traditions of Malay Islam. The results show that currently Jawi writing has become a rare commodity in the Indonesian Malay world. While neighboring countries such as Malaysia and Brunei still retain Jawi writing through their use on street names, buildings and other public facilities. The Indonesian Malay world community is more familiar with Latin writing than Jawi writing. Therefore, systematic efforts are needed to reintroduce and maintain the treasury of Jawi writing to the younger generation in the Indonesian Malay world.

The colonial’s architecture was spread in cities in Indonesia. It was influenced by the modern architecture that was emerging in Europe. For the time being, acculturation happened between the Dutch and the heterogeneous Indonesian. Its design adapted with the local condition and climate. Mostly, it is called by Indis Architecture. It was the result of the culture and lifestyle which was begun since the Dutch colony. As for example, Binjai Railway Station, which was established in 1887. This adapted two different culture, the Dutch and the Malays. This research describes Indis architecture in Binjai Railway Station by qualitative methods and descriptive approach. Data will be taken by observing form and architectural element of the building. As of it, Binjai Railway Staion adapted two different cultures which resulted in a new culture, Indis architecture.

This research is entitled as "Anecdotal Text in the Oral Story of Yong Dollah Inheritance of Malays as Alternative Choice for Indonesian Language Teaching Materials". It is inspired by the collection of Yong Dollah stories as the inheritance of Malays in Bengkalis Regency which contain of humor elements. In addition, the stories have the same characteristics with anecdotal text, so that it can be applied as teaching material for Indonesia Language subject in the school. This research method was content analysis of descriptive approach. This research was conducted during six months. The technique used to collect data were documentation and interview. The data of this study were the entire generic structure and language features of anecdotal texts contained in a collection of Yong Dollah stories which consisted of 11 stories. The result showed that as following. First, there are five texts contain of complete generic structures and six texts contain of incomplete generic structure which is coda part for data 2, 3, 5, 8, and 1. Second, about language features, there are four data contains of all language features of Anecdote text, but on the other side, there are seven incomplete language features in the texts. Third, the consideration of choosing Yong Dollah as alternative material for Indonesia Language subject refers to eight indicators that are conveyed based on teachers’ perception toward Anecdote text Yong Dolla. 55 % of number of teachers claim that these texts suitable to be implemented as teaching material, but 44% of them claim neutral, and 1% claim disagree on it.

Arabic had entered Indonesian because of Islam which was brought by the Arab traders around the 7th century. The inclusion of Islam in the midst of the society had a considerable influence, especially among the malays people who are Muslim majority. In this study, the researcher tryed to explore 50 Malay words which are borrowed from Arabic in “Daya” dictionary, from letter A, and followed by an analysis of the meanings and changes in the pronunciation of each word, and the method used in this study has an analitycal descriptive approach that proved that there were some many loan words in Malay that are similar to Arabic, but in some words there were changes in the way of pronunciaton, and there has expansion of the meaning, the narrowing of the meaning or complete change in the meaning. This research also proved that these loan words have a considerable role to facilitate the process of learning Arabic for Malay students such as the introduction of Malay words derived from Arabic, and they use these words in the conversation, reading text, evaluation, and make it a tool to explain the meaning of Arabic that students have not understood.

AbstrakTradisi merupakan salah satu sumber penting dalam pembentukan identiti kelompok masyarakat tersebutdan pembentukan peradaban bangsa. Perkaitan di antara ketamadunan jelas menunjukkan kehubungansesuatu tamadun ini terdiri dari penggabungan beberapa tamadun dan bangsa. Perkembangan tradisisecara lisan ini boleh dilihat daripada beberapa adat Melayu yang mencirikan orang-orang Melayu danseterusnya memperlihatkan diri dan nadi sesuatu bangsa. Perlambangan dan contoh kepada prinsip asastradisi lisan ini telah diperlihatkan melalui sayu kajian khusus ke atas masyarakat Indonesia. Artikel kerjaini membentangkan tahap tradisi lisan yang telah membentuk suatu tamadun kemanusiaan di Indonesiadan dunia umumnya. Abstract Tradition is one of the important sources of identities in the formation of these groups and the formation ofcivilization. Relationship between civilization clearly shows the relationship of a civilization that consists ofa combination of several civilizations and nations. Development of oral tradition can be seen from someMalay customs that characterize the Malays and thus makig them the pulse of a nation. Representationand an example of the basic principles of oral tradition has been demonstrated through specific studies onglassy Indonesian society. This paper presents the oral tradition that has developed a human civilizationin Indonesia and the world in general.

Indonesia's maritime historiography so far has focused more on socio-economic interactions, such as: shipping-trade history, ethnic identity, downstream-upstream connections, and the politics of the harbor workers. Meanwhile, the sea, strait, and river function to connect people, goods, and ideas have made their own history which unfortunately to be neglected in Indonesian historiography. By using the historical method, this study focuses on examining a marine network system offered by Indonesian maritime historian A.B. Lapian. The Karimata Strait, an intangible heritage, has produced its own socio-political history through social interactions of the various ethnic groups such as Bugis, Malays, Chinese, Arabs, Dayaks and Arabs. This article focuses on two ethnic groups, Bugis and Arabs who had an important role in the formation of Malay sultanates and maintain their own authorities in the East and West of the Straits. The Bugis ethnic network was represented by the migration of Opu and his Five Son from East Indonesia in the 17th and 18th centuries, while the Arabs were represented by Syarif Abdurrachman's family coming from the West, the Arab-Hadramaut and set up the sultanate of Pontianak. Following the movement of these two groups, and the networks they form, this study shows that their network histories are complex, intersecting in various ways through diaspora, religion, friendship, kinship, intermarriages, diplomacy and war. The intersection of these various networks became social capital to gain political power and economic control in the Malay sultanates. The formation and ways where the network operated had blurred the territorial boundaries of a sultanate in the East and West of Karimata Strait.

This thesis is about the concepts of Jihād, Sharī’ah and Sufism as they have been understood by Muslims in the course of history and by the Malay people in particular. The focus is on the works of the two great Muslim scholars in the Malay world in the 17-18th centuries, Sheikh Yusuf al Maqassary and Sheikh Dawud al-Fatani. The background of the thesis is based on concern about the misunderstanding of the concepts of Jihād, Sharī’ah and Sufism by some Western scholars, some non-Muslims and even Muslims themselves. Since most of the existing studies of these three concept focus on the Middle East as the origin of Islam, this thesis instead will focus on the Malays-Indonesian Archipelago. Another reason is that many Muslim scholars in Indonesia turn to non-Indonesian Muslim scholars to guide their teaching and learning discourse. As a result of this, Most of the Malay-Indonesian Muslims scholars seem to ignore their genealogy in the past. The phenomenon also gives the impression that Muslim Malay scholars in the past have made no direct, indirect or important contributions to the present Islamic discourse. This thesis is an effort to show that Muslim scholars in the past have left an important legacy for their following generations. However, unfortunately, their heritage has not been properly studied. Little attention has been paid to original sources and to the social conditions of Islam in the Malay world. Therefore this study is very important for a better understanding on Islam in the Malay world with its internal dynamics and special characteristics. The foundation this thesis lays is the methodology being used to conduct this research. The methodology developed by Karl Mannheim, known as “Sociology of Knowledge.” has been chosen as the basic approach of the thesis because it has similarities with the study of critique of the Hadīth in the Islamic tradition. Like the study of the critique of the Hadīth which tries to take into account the origin of the content of Hadīth (Matn al- Hadīth) by observing its transmission and the transmitters (the way the Hadīth was narrated, transmitted: Riwāyah and Dirāyah al Hadīth), the transmitters (Rijālul Hadīth), the contents as well as the comparative study of the content of the Qur’anic messages (Muqāranah Bayn Matn al Hadīth wa al Qur’ān). The similarities between both approaches may be explained by the fact that Mannheim came from a Jewish family whose traditions about the understanding of the sacred texts are closed to Islamic traditions, Semitic traditions. This thesis tries to dismantle the origins of the meaning of the text from its semantic features and special terminology, which in Islamic literature is known as lughatan (semantic meaning) wa istilāhiyyan (terminological meaning). After that, this thesis tries to observe the historical context based on the sacred text of the Qur’an and the historical context of the early period of the Prophet and Muslim society in understanding the concept. This thesis shows that the dynamic of Islamic discourse of the Malay Muslim scholars in the 17-18th century had a close links with the dynamic of Islamic discourse in the Middle East known as the Haramayn circle at that time. Therefore, to understand the heritage of the Malay Muslim scholars it is necessary to understand the dynamics of Islam in general. In the course of time, the continuity of the ideas takes different forms when these ideas are dealing with various cultures being practiced by Muslims in many places. Cultural diversity in Muslim societies therefore, can be said as one of the elements which enrich the development of Islamic thought. The thesis argues that among Malay Muslim scholars, the exemplars of Muslim scholars who understood the concept of Islamic teachings as a whole can be found in the figures of Yusuf al Maqassary and Dawud al-Fatani. For this, the reason, this thesis argues is that the greatest Muslim scholars are those who understand the inner and the outer aspects of Sharī’ah based on the guidance of the sacred books of Islam (Qur’ān and Hadīth) supplemented by the heritage of earlier Muslim scholars.

Abstract Residents of the town of Pontianak speak Indonesian across politically sensitive lines of ethnic difference. Many Chinese speak only “standard” varieties of the language, whereas Malays commonly adopt “biaccentual” fashions of speaking that incorporate elements of Indonesian and their native language. Young Dayaks also incorporate elements of Malay provenance into distinctly urban styles of speech. In this way, biaccentual usage can serve to interactionally efface, but not erase, linguistic marks of ethnic difference. Shifting classifications and uses of these other ways of speaking Indonesian reflect the language’s multiple forms and values as a mediator of interpersonal relations in what are sometimes fraught urban contexts.

This chapter examines how, in the eighteenth century, more formalized structures of learning were established in the archipelago as Southeast Asian scholars began to participate increasingly in Middle Eastern networks. It describes a subsequent eighteenth-century trend; namely a reaction to the popularity of the Medina-oriented muhaqqiqin that would lay the groundwork for what would become the standard Islamic curriculum of Southeast Asia. This was particularly clear in the wealthy port of Palembang, where the Sammaniyya order would play its part in developing Sufi scholarship and correctives. Yet again emphasis would be placed on restricting access to abstruse philosophical treatises to an elect and discouraging the dissemination of popular earlier texts and allied romances, which the Malays would nonetheless continue to support.