Academic literature on the topic 'Senoi (Southeast Asian people) Religion'
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Journal articles on the topic "Senoi (Southeast Asian people) Religion"
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RAY, SOHINI. "Boundaries Blurred? Folklore, Mythology, History and the Quest for an Alternative Genealogy in North-east India." Journal of the Royal Asiatic Society of Great Britain & Ireland 25, no. 2 (October 23, 2014): 247–67. http://dx.doi.org/10.1017/s1356186314000510.
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AbstractThis paper analyses the use of religious folklore among the Meitei people of Manipur in northeastern India in the creation of a racial identity. After the Meiteis, who are ethnically Southeast Asian, were forced to convert to Hinduism in the early eighteenth century by the Manipuri king Garibniwaz, they were provided with a number of folklores regarding their origin that combined Hindu and indigenous Meitei deities and myths. Recently, the rise of anti-Hindu sentiment in Manipur—spurred by a movement to revive the indigenous Meitei religion and a strained political relationship with India—has led to the questioning of the validity of these stories by Meitei academics. As a result a new cannon of literature is being developed by scholars that link the origin of the community to its Southeast Asian roots. Discovering the racial identity of the Meitei people has motived this movement. This paper analyzes the multiple meanings that mythologies concerning origin hold in contemporary Meitei society and challenges the modern notion that historical consciousness is absolute truth.
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Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA." International Journal of Research -GRANTHAALAYAH 8, no. 5 (June 4, 2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.
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Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Islam. The influence of Indianness is evident in all the areas of this region, including ancient architecture, sculpture, art, painting, literature, language, script, lifestyle etc. These religions have never been limited to personal sphere of inhabitants of this region but have also flourished in the political and social spheres. These religions have sometimes been instrumental in unravelling colonial chains and sometimes in nation-building efforts. At present, the Government of India is very keen on finding the roots of ancient historical ties in establishing close bilateral relations with various countries, from that point of view, this following article will be considered very relevant.
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Susanti, Ninie. "AIRLANGGA: HIS RELATIONS TO KINGS IN SOUTH AND SOUTH-EAST ASIA." Paradigma, Jurnal Kajian Budaya 4, no. 1 (December 14, 2017): 1. http://dx.doi.org/10.17510/paradigma.v4i1.155.
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After 1,000 years of C.E, it was the most crucial period in the journey of Southeast Asian ancient history. Many fundamental transitions happened, which were caused by disturbances from the outside of the Southeast Asian countries, as well as, from the countries within Southeast Asia. Casparis was a scholar who wrote about King Airlangga’s rule in Java (1019 – 1043 C.E) and who called him “A True Personality” because he succeeded in helping his people going through difficult times when the state faced devastation. Coedès placed Airlangga in a position equal to that of other kings of mainland Southeast Asia, such as King Suryawarman (who ruled Khmer from 1002 to 1050), and King Aniruddha of Pagan (1044 – 1077). The content of King Airlangga’s inscriptions reflected his broad networks in politics, economy, and religion to many kings in Southeast Asia. Furthermore, his reforming ideas was – believed – inspired by his networks. During his ruling period, his ideas of reformation had granted him as a great king. He managed to raise his kingdom from the devastation caused by Pralaya in 1016 by using as an analogy, a policy which was formed through the political, economic and religious conditions implemented by other neighboring kings, to his domestic problem. The result of which is that it was an intense relationship between the kings in Southeast Asia and South Asia and King Airlangga during the spice route network and other products. This relationship continued until Majapahit era in Java, according to the inscriptions.
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Singh, Anurudh K., Kirti Singh, and P. I. Peter. "Revisiting the origin of the domestication of noni (Morinda citrifolia L.)." Plant Genetic Resources 9, no. 4 (October 12, 2011): 549–56. http://dx.doi.org/10.1017/s1479262111000864.
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Based on the distribution, molecular similarity and use of Morinda citrifolia L., and occurrence of a wild Morinda species, Southeast Asia and Micronesia have been suggested to be the places where noni originated. The present article discusses the indices used by Vavilov and subsequent authorities on the origin of crop plants to argue that South Asia (Southeast India) has a greater probability of being the centre of domestication/origin for noni than Southeast Asia or Micronesia. The basic reasoning is that economically important plant cannot originate without richness in biodiversity and ingenuity of local people. India with rich floristic diversity, one of the centres of origin of crop plants with a natural distribution of Morinda species, including M. citrifolia L. and its immediate ancestors, has the oldest reference of occurrence, use and cultivation (Vedic literature); therefore, it appears to be the more probable centre of noni's origin. The ancient history of the expansion of Indian culture, religion and trade to Southeast Asian countries corroborate the possible role of Indians in the introduction of noni or knowledge regarding its value to Southeast Asia, from which it was carried to Micronesia and Polynesia, which provided a more favourable environmental niche for perpetuation and use.
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L. Tecson, Bhea Wayne, Aiyana Jul A. Decena, Eliza Dulce M. Fuentes, Bryan P. Labagnao, Barry L. Lucero, Charisse Andrea A. Miclat, and Erwin M. Faller. "A Review on Medication Adherence on Antiretroviral Therapy in South East Asia." International Journal of Research Publication and Reviews 03, no. 12 (2022): 1924–37. http://dx.doi.org/10.55248/gengpi.2022.31260.
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As of 2018, receiving antiretroviral treatment (ART) was 23.3 million patients with HIV, with 2 million of those people coming from countries in South-East Asian nations, according to the WHO. According to the Center for Disease Dynamics, Economics, and Policy, South East Asia has the world's third-largest HIV pandemic as well as the highest TB burden, accounting for more than a quarter of all HIV infections. Numerous investigations have demonstrated how healthcare professionals may influence patients' medication-taking habits for the better if they persistently and frequently discuss the advantages of ART adherence at each annual checkup, monitor adherence-related clinical markers including viral load, identify adherence hurdles, offer adherence support services, and inform patients of additional therapies that can enhance adherence and lower the risk of problems. Because of varying social ramifications, a wide range of psychological traits, and cultural differences, it is challenging to evaluate Southeast Asians' adherence to antiretroviral medication. The researchers came to the conclusion that self-management, educational intervention, cognitive and adaptive abilities, peer support, and frequent clinic visits are the key characteristics that contribute to medication adherence to antiretroviral drugs in the majority of Southeast Asian nations. Southeast Asian nations suffer from societal consequences including discrimination and stigma, a lack of assistance from the government, and insufficient access to medicine and religion. The desire to continue taking the drug affects adherence to antiretroviral treatment. These claimed causes include forgetfulness, having a full schedule, being strapped for cash, avoiding side effects, and having trouble understanding directions. Given the aforementioned facts, successful management of antiretroviral medication adherence necessitates individual, social, and medical measures.
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Bui, Thi Anh Van, and Anyoung Jang. "The Ideas On The Unity Of Islam Have Been Provided In The National Revolution In Indonesia(8.1945) - One Approach." Barun Academy of History 13 (December 31, 2022): 309–27. http://dx.doi.org/10.55793/jkhc.2022.13.309.
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In 1945, the Second World War entered its final stage - it was also a time for Indonesia and the peoples of Southeast Asia to stand up to fight for independence. All classes of Indonesian people - regardless of political affiliation, regardless of religion - had all gathered under the banner of Merdeka independence. contributed significantly to the victory of the 1945 August Revolution.
They had thoroughly and effectively applied the “Unification” view of Islam in the national liberation revolution.
Since there are many differences, even ideological contradictions between Islam and nationalism, the relationship between them has always been difficult and uncertain. In Indonesia, the confrontation between Islam and nationalism during the interwar period was evident in political debate and action. If that had not stopped, it would have created fundamental ideological disagreements, thereby adversely affecting the anti-colonial movement.
In the first half of the twentieth century, Islam was the predominant religion in Indonesia and its followers made great contributions to the struggle against colonialism. In August 1945, Japanese fascism - the only enemy of the people of Southeast Asia was completely defeated in the Asian battlefield. Seizing the “once in a thousand years” opportunity, under the leadership of the Indonesian National Party, the Muslims rose up with the Indonesian people and carried out the August Revolution successfully in 1945.
It can be seen that the August 1945 revolution in Indonesia fully converged patriotic forces in the same national front. The combination of all sectors, all followers of religions under the banner of independence “Merdeka” has been the main reason for the success of the Indonesian national liberation revolution. It can be affirmed that the force of “Unity in Diversity” (“Bhineka Tunggal Ika”) has created a peaceful path to ward uniting the revolutionary forces of Indonesia.
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KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 1 (2009): 129–89. http://dx.doi.org/10.1163/22134379-90003646.
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Johnny Tjia; A grammar of Mualang: An Ibanic language of West Kalimantan, Indonesia (Alexander Adelaar) Christopher Moseley (ed.); Encyclopedia of the world’s endangered languages (Peter K. Austin) Ian Rae and Morgen Witzel; The Overseas Chinese of South east Asia: History, culture, business (Chin Yee Whah) Ab Massier; The voice of the law in transition: Indonesian jurists and their languages, 1915-2000 (Dwi Noverini Djenar) Henk Schulte Nordholt and Gerry van Klinken (eds); Renegotiating boundaries: Local politics in post-Suharto Indonesia (Maribeth Erb) Nghia M. Vo; The Vietnamese boat people, 1954 and 1975-1992 (Martin Grossheim) O.W. Wolters; Early Southeast Asia: Selected essays [edited by Craig J. Reynolds] (Hans Hägerdal) Michael W. Scott; The severed snake: Matrilineages, making place, and a Melanesian Christianity in Southeast Solomon Islands (Menno Hekker) John H. McGlynn, Oscar Motuloh, Suzanne Charlé, Jeffrey Hadler, Bambang Bujono, Margaret Glade Agusta, and Gedsiri Suhartono; Indonesia in the Soeharto years: Issues, incidents and images (David Henley) Hanneke Hollander; Een man met een speurdersneus: Carel Groenevelt (1899-1973), beroepsverzamelaar voor Tropenmuseum en Wereldmuseum in Nieuw-Guinea (Anna-Karina Hermkens) Balk, G.L., F. van Dijk and D.J. Kortlang (with contributions by F.S. Gaastra, Hendrik E. Niemeijer and P. Koenders); The Archives of the Dutch East India Company (VOC) and the local institutions in Batavia (Jakarta) (Ton Kappelhof) Gusti Asnan; Memikir ulang regionalisme: Sumatera Barat tahun 1950-an (Gerry van Klinken) Lise Lavelle; Amerta Movement of Java 1986-1997: An Asian movement improvisation (Dick van der Meij) Nicole-Claude Mathieu (ed.); Une maison sans fille est une maison morte: La personne et le genre en sociétés matrilinéaires et/ou uxorilocales (Joke van Reenen) Henk Schulte Nordholt; Indonesië na Soeharto: Reformasi en restauratie (Elske Schouten) V.I. Braginsky; … and sails the boat downstream: Malay Sufi poems of the boat (Suryadi) Gilles Gravelle; Meyah: An east Bird’s Head language of Papua, Indonesia (Ian Tupper) Penny Edwards; Cambodge: The cultivation of a nation, 1860-1945 (Un Leang) J. Stephen Lansing; Perfect order: Recognizing complexity in Bali (Carol Warren) Roxana Waterson (ed.); Southeast Asian lives: Personal narratives and historical experience (C.W. Watson) Jean DeBernardi; The way that lives in the heart: Chinese popular religion and spirit mediums in Penang, Malaysia (Robert Wessing) REVIEW ESSAY Environmental and archaeological perspectives on Southeast Asia Peter Boomgaard; Southeast Asia: An environmental history Peter Boomgaard (ed.); A world of water: Rain, rivers and seas in Southeast Asian histories Ian Glover and Peter Bellwood (eds); Southeast Asia: From prehistory to history Avijit Gupta (ed.); The physical geography of Southeast Asia (Eric C. Thompson)
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 3 (2002): 535–92. http://dx.doi.org/10.1163/22134379-90003776.
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-Martin Baier, Han Knapen, Forests of fortune?; The environmental history of Southeast Borneo, 1600-1880. Leiden: The KITLV Press, 2001, xiv + 487 pp. [Verhandelingen 189] -Jean-Pascal Bassino, Per Ronnas ,Entrepreneurship in Vietnam; Transformations and dynamics. Copenhagen: Nordic Institute of Asian Studies (NIAS) and Singapore: Institute of Southeast Asian Studies, 2001, xii + 354 pp., Bhargavi Ramamurty (eds) -Adriaan Bedner, Renske Biezeveld, Between individualism and mutual help; Social security and natural resources in a Minangkabau village. Delft: Eburon, 2001, xi + 307 pp. -Linda Rae Bennett, Alison Murray, Pink fits; Sex, subcultures and discourses in the Asia-Pacific. Clayton, Victoria: Monash Asia Institute, 2001, xii + 198 pp. [Monash Papers on Southeast Asia 53.] -Peter Boomgaard, Laurence Monnais-Rousselot, Médecine et colonisation; L'aventure indochinoise 1860-1939. Paris: CNRS Editions, 1999, 489 pp. -Ian Coxhead, Yujiro Hayami ,A rice village saga; Three decades of Green revolution in the Philippines. Houndmills, Basingstoke: MacMillan, 2000, xviii + 274 pp., Masao Kikuchi (eds) -Robert Cribb, Frans Hüsken ,Violence and vengeance; Discontent and conflict in New Order Indonesia. Saarbrücken: Verlag für Entwicklungspolitik, 2002, 163 pp. [Nijmegen Studies in Development and Cultural Change 37.], Huub de Jonge (eds) -Frank Dhont, Michael Leifer, Asian nationalism. London: Routledge, 2000, x + 210 pp. -David van Duuren, Joseph Fischer ,The folk art of Bali; The narrative tradition. Kuala Lumpur: Oxford University Press, 1998, xx + 116 pp., Thomas Cooper (eds) -Cassandra Green, David J. Stuart-Fox, Pura Besakih; Temple, religion and society in Bali. Leiden: KITLV Press, xvii + 470 pp. [Verhandelingen 193.] -Hans Hägerdal, Vladimir I. Braginsky ,Images of Nusantara in Russian literature. Leiden: KITLV Press, 1999, xxvi + 516 pp., Elena M. Diakonova (eds) -Hans Hägerdal, David Chandler, A history of Cambodia (third edition). Boulder, Colorado: Westview, 2000, xvi + 296 pp. -Robert W. Hefner, Leo Howe, Hinduism and hierarchy in Bali. Oxford: James Currey, Santa Fe: School of American Research Press, 2001, xviii + 228 pp. -Russell Jones, Margaret Shennan, Out in the midday sun; The British in Malaya, 1880-1960. London: John Murray, 2000, xviii + 426 pp. -Russell Jones, T.N. Harper, The end of empire and the making of Malaya. Cambridge: Cambridge University Press, 1999, xviii + 417 pp. -Sirtjo Koolhof, Christian Pelras, The Bugis. Oxford: Blackwell, 1996, xvii + 386 pp. [The People of South-East Asia and the Pacific.] -Tania Li, Lily Zubaidah Rahim, The Singapore dilemma; The political and educational marginality of the Malay community. Kuala Lumpur: Oxford University Press, 1998, xviii + 302 pp. -Yasser Mattar, Vincent J.H. Houben ,Coolie labour in colonial Indonesia; A study of labour relations in the Outer Islands, c. 1900-1940. Wiesbaden: Harrassowitz, 1999, xvi + 268 pp., J. Thomas Lindblad et al. (eds) -Yasser Mattar, Zawawi Ibrahim, The Malay labourer; By the window of capitalism. Singapore: Institute of Southeast Asian Studies, 1998, xvi + 348 PP. -Kees Mesman Schultz, Leo J.T. van der Kamp, C.L.M. Penders, The West Guinea debacle; Dutch decolonisation and Indonesia 1945-1962. Leiden: KITLV Press, 2002, viii + 490 pp. -S. Morshidi, Beng-Lan Goh, Modern dreams; An inquiry into power, cultural production, and the cityscape in contemporary urban Penang, Malaysia. Ithaca, New York: Cornell University Southeast Asia Program, 2002, 224 pp. [Studies on Southeast Asia 31.] -Richard Scaglion, Gert-Jan Bartstra, Bird's Head approaches; Irian Jaya studies - a programme for interdisciplinary research. Rotterdam: Balkema, 1998, ix + 275 pp. [Modern Quarternary Research in Southeast Asia 15.] -Simon C. Smith, R.S. Milne ,Malaysian politics under Mahathir. London: Routledge, 1999, xix + 225 pp., Diane K. Mauzy (eds) -Reed L. Wadley, Christine Helliwell, 'Never stand alone'; A study of Borneo sociality. Phillips, Maine: Borneo Research Council, 2001, xiv + 279 pp. [BRC Monograph Series 5.] -Nicholas J. White, Francis Loh Kok Wah ,Democracy in Malaysia; Discourses and practices. Richmond, Surrey: Curzon Press, 2002, xiii + 274 pp. [Nordic Institute of Asian Studies Democracy in Asia Series 5.], Khoo Boo Teik (eds)
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Irawan, Hendri. "Mempersiapkan Sejak Dini Anak Nagari Minangkabau dalam Memfilter Pengaruh MEA." JUSIE (Jurnal Sosial dan Ilmu Ekonomi) 2, no. 01 (March 28, 2019): 41–45. http://dx.doi.org/10.36665/jusie.v2i01.113.
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The Era of the ASEAN Economic Community (MEA) is an ASEAN economic integration in the face of free trade between Southeast Asian countries. For that, the people of Indonesia, especially the Minagkabau community should be able to prepare early younger generation of Minangkabau villages in preparing to face the MEA. The economy needs to be prepared in preparing qualified human resources to create jobs and be ready to work with foreign workers. Cultural aspect First, less understanding of the meaning of kias in Minangkabau culture. Second, Adat basandi syarak, syarak basandi Kitabullah is the cornerstone of the philosophy of the Minangkabau ethnic group in living life. In terms of language, the trend of Indonesian language is being favored by new parents in this Minang land to teach children speak. The occurrence of this mixing will cause the Minangkabau language to disappear from its language users. Especially the young generation who will continue the next struggle. Religion, activating activities back to the surau in instilling religious values. This economic, cultural, linguistic and religious aspect represents the young generation of Minagkabau's capital to win the competition in the Asean Economic Community (MEA) market.
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Erb, Maribeth. "Borders and Insecurities in Western Flores." Asian Journal of Social Science 42, no. 1-2 (2014): 122–63. http://dx.doi.org/10.1163/15685314-04201008.
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Creating and guarding boundaries is one of the pervasive features of modern states. Many boundaries have been contested in the Southeast Asian region between states, and boundaries are always locations of great insecurity for states, and for the people who live on them. The case to be explored in this paper is about boundaries that are not international, but local boundaries between districts within the nation state of Indonesia, in the eastern region of western Flores. The years of political change in Indonesia have created considerable attention to the creation of new boundaries, with the “pemekaran”, or “flowering” of new districts. This has caused the revival of concern over the actual boundaries of western Flores districts, resulting in various extreme instances of boundary contestation and protection. One contestation revived a much older dispute of the eastern boundary of the western Flores district of Manggarai, which dates from the time of the beginning of the Indonesian modern state. In this paper it will be queried what makes internal, domestic boundaries important, including how they are complicated by issues of ethnicity, foreign investment in natural resources, and religion, all of which can create considerable insecurity for the local communities who live near and on these contested borders.
Dissertations / Theses on the topic "Senoi (Southeast Asian people) Religion"
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Roseman, Marina. "Sound in ceremony power and performance in Temiar curing rituals /." 1986. http://catalog.hathitrust.org/api/volumes/oclc/23644591.html.
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Thesis (Ph. D.)--Cornell University, June, 1986.Typescript (photocopy). eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 234-245).
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Gomes, Alberto G. "Looking-for-money : simple commodity production in the economy of the Tapah Semai of Malaysia." Phd thesis, 1986. http://hdl.handle.net/1885/116749.
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This thesis examines the nature of the articulation of the economy of the
Tapah Semai, a Malaysian aboriginal (Orang Asli) group, with the wider
Malaysian economy. Its primary aim is to document the extent of the
market linkages to demonstrate that the prevailing image of the people as
subsistence farmers with limited involvement in the market economy is misleading.
This view is portrayed in the literature and is held by the
Malaysian government which bases its policies in respect to Semai (and other
Orang Asli) upon it. On the basis of an indepth village study and a regional
socio-economic survey covering all the Semai villages in the Tapah region, it
is demonstrated that the Tapah Semai are now deeply enmeshed in simple
commodity production as well as commodity consumption.
In a detailed examination of how a sample of six households in the study
village, Sempak, allocated their time to production, it is demonstrated that
the people spent treble the time on commodity production, such as fruit collecting,
forest product gathering and rubber tapping, tha* they spent on subsistence
production such as swiddening, fishing and hunting. It appears that
the villagers allocated more time to commodity production because it was
more efficient and productive than subsistence production. For the sample
households in Sempak, it was found that in terms of imputed market value,
subsistence production produced only one eighth the value of a equal amount
of time spent in commodity production. As a result of its low productivity
relative to commodity production, subsistence production is in decline. It appears that the villagers’ current focus on commodity production is also
linked to their ever increasing desire and dependence on market goods. These
market relations are underwritten by a pervasive system of credit and indebtedness
which is necessary for the maintemcnce of regular trading relations
with several middlemen. A detailed examination of the expenditure of the
sample households indicates that about half of their total expenditure was on
foodstuff which formed almost all of their food consumption.
The commoditisation of the Semai economy is seen to have engendered
several changes in intravillage social relations such as the development of
private property, the ascendancy of appropriative practices, the appearance of
intravillage entrepreneurial enterprises, the commodification and decline in
sharing and labour cooperation, all of which are creating incipient social differentiation.
This thesis ends with a discussion of the future of the Tapah Semai as
simple commodity producers. Although the Semai economy is quite resilient,
given its broad nature and flexibility, its continued viability is dependent
upon several factors beyond the people’s control. The most crucial factor is
legal tenure to an adequate land area. However unless the Malaysian government
recognises the current nature of the Tapah Semai economy, the future
of simple commodity production among the Tapah Semai is precarious.
Books on the topic "Senoi (Southeast Asian people) Religion"
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Temiar religion, 1964-2012: Enchantment, disenchantment, and re-enchantment in Malaysia's uplands. Singapore: NUS Press, 2014.
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Hamidy, U. U. Pengislaman masyarakat Sakai oleh Tarekat Naksyahbandiyah Babussalam. [Pekanbaru]: Diterbitkan oleh UIR Press untuk Pusat Kajian Islam dan Dakwah, Universitas Islam Riau, 1992.
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When the bird flies: Shamanic therapy and the maintenance of worldly boundaries among an indigenous people of Riau (Sumatra). Leiden: Research School CNWS, 2003.
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Dentan, Robert Knox. The Semai: A nonviolent people of Malaya. Fort Worth: Harcourt Brace College Publishers, 1992.
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Manīnūn, Kētsarin. Sākai: Chon klum nō̜i Phāk Tai khō̜ng Thai. [Songkhla: Khana Witthayāsāt, Mahāwitthayālai Songkhlānakharin], 2003.
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Manīnūn, Kētsarin. Sākai: Chon klum nō̜i Phāk Tai khō̜ng Thai. [Songkhla: Khana Witthayāsāt, Mahāwitthayālai Songkhlānakharin], 2003.
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Edo, Juli. Tradisi lisan masyarakat Semai. Bangi: Penerbit Universiti Kebangsaan Malaysia, 1990.
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Götzfried, Xaver. Die Religion der Yao =: [Yōzoku shūkyō]. Hamburg: Gesellschaft für Natur- und Völkerkunde Ostasiens, 1990.
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Thamrin, Husni. Sakai: Kekuasaan, pembangunan, dan marjinalisasi. [Pekanbaru, Riau]: Gagasan Press, 2003.
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Suparlan, Parsudi. Orang Sakai di Riau: Masyarakat terasing dalam masyarakat Indonesia : kajian mengenai perubahan dan kelestarian kebudayaan Sakai dalam proses transformasi mereka ke dalam masyarakat Indonesia melalui Proyek Pemulihan Pembinaan Kesejahteraan Masyarakat Terasing, Departemen Sosial, Republik Indonesia. Jakarta: Yayasan Obor Indonesia, 1995.
Find full textBook chapters on the topic "Senoi (Southeast Asian people) Religion"
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Pauketat, Timothy R. "Introduction." In Gods of Thunder, 1—C0P27. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197645109.003.0001.
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Abstract Human history is read from the remains of places and things left behind by people living in a changing world. During the medieval era, that world was defined by a warming climate that had significant impacts on the people of the northern hemisphere. The results were the Vikings, the desiccation of North Africa, and the expansion of southeast Asian states. Hindu, Islam, and Christian religions all spread during this time, as climate change enabled travel, and religion demanded it. In the Americas, the warm period made life difficult along the west coasts, while conditions in portions of the interior became ideal for the spread of cults to a Wind-That-Brings-Rain god.
Conference papers on the topic "Senoi (Southeast Asian people) Religion"
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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.
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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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Yukongdi, Pakpadee. "Khao San Dam: The Archaeological Evidence of Burnt Rice Festival in Southern Thailand | ข้าวสารดำา: หลักฐานทางโบราณคดีเกี่ยวกับประเพณีการเผาข้าวในภาคใต้ของ ประเทศไทย." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-08.
Full textAbstract:
Recently in 2021the 11th office of the Fine Arts Department, Songkhla has reported their annual excavations in Trang Province that archaeologists have found some set of rice while excavation in process namely,1) Khao Kurum Archaeological Site, Huai Yod District and 2) Napala Archaeological Site, Muang District. The artifacts which were found associated with the rice grains on the habitation layer consisted of potsherds, animal bones, grindstone, beads, etc. The grains of rice are short and brown in colour which is examined as carbonized since the beginning at its first left. The primary examination by archaeologists has classified the rice of Napala Archaeological Site as short grain of probably Orysa sativa (Indica or Aus) rice. AMS Radiocarbon dating by Beta Analytic Testing Laboratory shows the AMS standard results and calibration dating of charred material measured radiocarbon age:1440±30BP. Because of their geographical location, both sites are incredibly located on one side of the hill slope, where they were suitable for habitat and plantation, especially tiny paddy fields and farms with sufficient water supply either small stream or well. The found rice, which now still grows uphill, probably called ‘Khao rai’ needs less water or no marsh. Comparative study of ethnographic “Atong” 1 of 12 sub-tribes of the “Garos” Tibeto-Burman in Meghalaya, India which originated slash-and-burnt socio-groups, have shown an interest in growing rice activity. According to their ritual ceremony for planting of paddy, other grain, and seeds takes place. There are many ritualistic offerings of rice such as (1) flattened rice by asking for permission to cultivate the land from the first harvested paddy in May. (2) After the harvesting in September or October, the 1st ceremony of the agricultural year is a thanksgiving ceremony to mark the end of a period of toil in the fields and harvesting of bumper crops, which is probably the most important festival of the Garos locally called “Maidan syla” meant to celebrate the after-harvested festival or burnt rice festival. Their 2nd ceremony is to revive the monsoon clouds. People throw cooked rice on the floor to symbolize hailstones. Noticing the rice, were probably the assemblage of “Khao San Dam” in many activities of these ceremonies, that is the archaeological evidence found in Khao Kurum and Napala Archaeological Sites. In the Southern part of Thailand, once the crops have already cultivated, people celebrate to welcome their outcrops most probably at the end of September to October and mark their end of plantation before the monsoon come. People prepare 4 main rice desserts put together with other necessity stuffs in the “hmrub” special large containers and donate to the ancestors through Buddhist ceremony. Though archaeological evidence shows that southern peninsular was where the migrants from the west especially India origins, who shared same habitat of hillslope, might brought their different traditions through both land trans-peninsular and sea routes then settled down inner western or eastern coast since prehistoric times. The beliefs in animism might belong to some other western migrants and with having “hmrub” is one of their unique cultural characteristic material and tradition remain. Once they settled down then converged to Buddhism, the ritual ceremony may be changed due to religion, but tradition remains the same today, that is, Bun Duean Sib on the 10th of the lunar month or September-October.