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1
Ricci, Ronit. "The discovery of Javanese writing in a Sri Lankan Malay manuscript." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 168, no. 4 (2012): 511–18. http://dx.doi.org/10.1163/22134379-90003555.
Повний текст джерелаАнотація:
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.
2
Danuwidjojo, Jusuf, Fandy Iood, and Yuanita FD Sidabutar. "KEARIFAN LOKAL MELAYU SEBAGAI IDENTITAS KOTA BATAM." Jurnal Potensi 1, no. 2 (September 1, 2021): 22–28. http://dx.doi.org/10.37776/jpot.v1i2.770.
Повний текст джерелаАнотація:
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.
3
Fauzan, Aris. "Amuk: Sindrom Barat dan Pemberontakan Tak Sadar (Analisis Kritis Pergeseran Makna Amuk dalam Lintasan Sejarah)." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 2, no. 1 (June 12, 2017): 47. http://dx.doi.org/10.29240/jf.v2i1.258.
Повний текст джерелаАнотація:
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.
4
Irwandra, I., Misnal Munir, and Heri Santoso. "DISKURSUS THE MALAYS DAN MALAYNESS : PERSPEKTIF HERMENEUTIKA FILOSOFIS GADAMER." Sosial Budaya 15, no. 2 (December 30, 2018): 99. http://dx.doi.org/10.24014/sb.v15i2.7159.
Повний текст джерелаАнотація:
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.
5
Dungcik, Masyhur. "JAWI'S WRITING AS A MALAY ISLAMIC INTELLECTUAL TRADITION." Journal of Malay Islamic Studies 1, no. 2 (December 30, 2017): 113–20. http://dx.doi.org/10.19109/jmis.v1i2.3840.
Повний текст джерелаАнотація:
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.
6
Hartono, Ludy, and Imam Faisal Pane. "PENELUSURAN ARSITEKTUR INDIS PADA STASIUN KERETA API BINJAI." Jurnal Koridor 8, no. 1 (January 11, 2017): 37–45. http://dx.doi.org/10.32734/koridor.v8i1.1321.
Повний текст джерелаАнотація:
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.
7
Mukhlis, Muhammad, and Asnawi Asnawi. "Teks Anekdot dalam Cerita Lisan Yong Dollah Pewarisan Orang Melayu Sebagai Alternatif Pemilihan Bahan Ajar Bahasa Indonesia." GERAM 7, no. 2 (December 8, 2019): 30–43. http://dx.doi.org/10.25299/geram.2019.vol7(2).3774.
Повний текст джерелаАнотація:
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.
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Nasution, Nurmia, та Meitha Kartika Herdiyanti. "الكلمات الملايوية ذات أصل عربي في قاموس دايا والاستيفادة منها في تعليم اللغة العبية للملايويين المبتدئين في حرف إي نموذجا". Rayah Al-Islam 2, № 01 (28 квітня 2018): 33–42. http://dx.doi.org/10.37274/rais.v2i01.30.
Повний текст джерелаАнотація:
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.
9
MPSS, Pudentia. "KEARIFAN LOKAL MELAYU SEBAGAI KEKUATAN KULTURAL MEMBENTUK." International Journal of Creative Future and Heritage (TENIAT) 2, no. 1 (June 30, 2014): 197–206. http://dx.doi.org/10.47252/teniat.v2i1.237.
Повний текст джерелаАнотація:
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.
10
Erman, Erwiza. "The Karimata Strait: Heritage of Network System and Socio-political History of Malay Sultanate." Heritage of Nusantara: International Journal of Religious Literature and Heritage 11, no. 1 (June 28, 2022): 84–112. http://dx.doi.org/10.31291/hn.v11i1.629.
Повний текст джерелаАнотація:
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.
11
Юзмухаметов, Рамиль Тагирович. "ARABIC AND PERSIAN LEXICAL LOANWORDS IN THE INDONESIAN LANGUAGE." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(107) (July 30, 2020): 96–103. http://dx.doi.org/10.37972/chgpu.2020.107.2.013.
Повний текст джерелаАнотація:
В статье содержатся результаты исследования усвоения арабо-персидских лексических заимствований в индонезийском (малайском) языке. Актуальность исследования обусловлена интересом к истории распространения арабо-мусульманской письменной традиции в ареале Малайского архипелага, а также способами усвоения иноязычных слов носителями индонезийского языка. В статье рассматриваются фонетические, морфологические и лексико-семантические изменения арабо-персидских заимствований в индонезийском языке на материале словарей современного индонезийского языка. Методологической и теоретической базой для исследования стали труды отечественных и зарубежных языковедов и востоковедов. Арабо-персидские лексические заимствования начали проникать в язык малайцев одновременно с их знакомством с исламом примерно с XIV века. Изначальной формой присутствия ислама на Малайском архипелаге был суфизм, который органично вписался в местную культуру, так как имел общие черты с индуизмом и буддизмом. Появление суфизма здесь очевидно связано с деятельностью индийских и иранских торговцев. Благодаря суфиям распространилась грамотность среди населения, началось знакомство с образцами арабо-персидской мусульманской литературы; так язык малайцев стал насыщаться арабизмами и иранизмами. Хотя в индонезийском языке количество арабских заимствований значительно больше, чем персидских, тем не менее возможно предположить, что арабизмы попали в индонезийский язык уже после усвоения мусульманами, говорящими на индоиранских языках, а не от арабов напрямую. Арабо-персидские заимствования в структурном плане приобрели индонезийские фонологические и морфологические черты. The article contains the results of the study on the assimilation of the Arabic and Persian lexical loanwords in the Indonesian (Malay) language. The relevance of the study is due to the interest in the history of the spread of the Arab-Muslim written tradition in the area of the Malay Archipelago, as well as the ways of assimilation of foreign words by native speakers of the Indonesian language. The article considers the phonetic, morphological and lexical-semantic changes of the Arabic and Persian lexical loanwords in the Indonesian language based on the material of the dictionaries of the modern Indonesian language. The methodological and theoretical basis for the study is the works of the domestic and foreign linguists and orientalists. The Arabic and Persian lexical loanwords began to appear in the Malay language at the time when the Malay people became acquainted with Islam in the 14th century. The initial form of the presence of Islam in the Malay Archipelago was Sufism, which organically fit into the local culture as it had common features with Hinduism and Buddhism. The emergence of Sufism here is obviously associated with the activities of Indian and Iranian merchants. Thanks to the Sufis, literacy spread among the population, the Malays got acquainted with the samples of the Arab-Persian Muslim literature. Thus, the Malay language began to get saturated with Arabisms and Iranisms. Although the number of the Arabic lexical loanwords in the Indonesian language is much larger than the Persian ones, it is nevertheless possible to assume that the Arabisms entered the Indonesian language after being adopted by Muslims speaking the Indo-Iranian languages, and not directly from Arabs. The Arabic and Persian lexical loanwords structurally acquired Indonesian phonological and morphological features.
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Ricci, Ronit. "Telling Stories of Seas, Islands, and Ships." positions: asia critique 29, no. 1 (February 1, 2021): 203–24. http://dx.doi.org/10.1215/10679847-8722862.
Повний текст джерелаАнотація:
This article considers the crossings, modes of mobility, and affiliations that have shaped forms and contexts of storytelling within a small yet culturally resilient diasporic community: the Sri Lankan Malays, whose forefathers were sent from across the Indonesian archipelago to colonial Ceylon (Sri Lanka), beginning in the late seventeenth century, as exiles, slaves, and soldiers. Two storytelling contexts set in mid-to late nineteenth-century British Ceylon are discussed: the first centers on the Qur’anic tale of the prophet Nuh (Noah) and his ark, typically viewed as representing an age-old Islamic tradition; the second, based on stories and reports in a Malay newspaper, signals the drive toward novelty, progress, and modernity. The article explores how both storytelling contexts, despite certain differences, converge on the shared themes of travel, water, and islands and can be understood as overlapping and complementing one another. Both contexts taken together highlight the ways different temporalities, affiliations, and allegiances were concurrently relevant for colonial subjects. The article thus challenges the tendency to reduce colonial subjects’ experiences to interactions and engagements with the ruling Europeans and suggests that storytelling practices illuminate greater nuance and complexity in how people lived their lives while inhabiting different spaces, temporalities, and relationships simultaneously.
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Martozet, Martozet. "The Existency of Traditional and Modern Dance in Medan City." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 1 (January 14, 2021): 203–12. http://dx.doi.org/10.33258/birle.v4i1.1574.
Повний текст джерелаАнотація:
The purpose of this study was to determine the existence or existence of traditional dances and modern dances in Medan. The research problem focuses on the existence of these two dance forms, how is the journey of traditional dance forms from the pre-independence era to the present and the glories of the emergence of new, modern-style dance forms from the 1960s, especially in the city of Meda. In order to approach this problem, the theory of existence is used WJS Poerwadaminta. Apart from that, it was also emphasized aboutunderstanding of traditional and modern dance by Indonesian dance expertsSoedarsono.While the data were collected through field observations, interviews, documentation, and literature study. Furthermore, the data obtained were analyzed through qualitative descriptive methods, narrating the data obtained in the field according to existing facts. From the research results it is known that the city of Medan as a large heterogeneous city, has traditional dances such as the Inai and Zapin Labuhan dances. Inai dance is performed at the evening ceremony, while Zapin Labuhan is performed at the apostolic circumcision ceremony.Zapin appeared in line with the existence of the Malays who lived in this area and were related to the existence of the Deli Sultanate. Zapin Labuhan developed during the reign of Tuanku Panglima Gandar Wahid in the 18th century AD, who was the King of Deli to V. Zapin.consists of several variants such as Zapin Anak Ayam, Zapin Pecah Tiga, Zapin Elang, Zapin Selendang, Zapin Lancang Kuning, Zapin Zat, Zapin Gergaji, and Zapin Zig-Zag.
14
Satyawan, Ign Agung, and Budiarjo Budiarjo. "VOTING BEHAVIOUR AMONG MALAYSIAN STUDENTS IN INDONESIA IN THE 13TH MALAYSIAN GENERAL ELECTION." Spirit Publik: Jurnal Administrasi Publik 10, no. 1 (May 20, 2016): 31. http://dx.doi.org/10.20961/sp.v10i1.1258.
Повний текст джерелаАнотація:
<p>The 13<sup>th</sup> general election in Malaysia is significant momentum in Malyasian politics. The election held in March 2013 was a testing for Barisan Nasional (BN) the biggest coalition parties led by United Malays National Organization (UMNO) to win the election. Since 1998, the votes for BN decreased but the votes for the opposition increased. If the BN lost its power in thw 13<sup>th</sup> election, it will have an impact on domestic political change. It will also bring a change in economic policy. Malaysia's political-economic changes will also take effect on the political-economic of Indonesia given the relations of economic, trade and labor has a substantial aggregate in Indonesian macro economy. The prediction of political-economic change can be seen from the behavior of the voters in 13<sup>th</sup> election. This study will examine the voting behavior of Malaysian students who are studying in Indonesia. Survey technique is used as the method in this research. In general, students do not exercise their voting rights. There is a possibility that they are reluctant to use their right to vote because most of the respondents started to not respect the country's ruling BN and also do not trust the Election Commission in conducting free and fair elections.</p><p> </p><p>Key words: Voting Behavior, General Election, Malaysian Political System, Political Participation</p>
15
Sonn, Tamara. "Middle East and Islamic Studies in South Africa." Middle East Studies Association Bulletin 28, no. 1 (July 1994): 14–17. http://dx.doi.org/10.1017/s0026318400028443.
Повний текст джерелаАнотація:
Although muslims make up less than two percent of South Africa’s total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as “Malays” and known under the apartheid system as “Coloureds,” therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as “Asians” or “Asiatics” by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as “African” or “Black” by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are “Coloureds,” nearly 47% are “Asians,” and although statistics regarding “Africans” are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is “White.”
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Syaputra, Een, and Ririn Selvianti. "Masyarakat Multikultural pada Masa Awal Perkembangan Islam di Nusantara: Sebuah Telaah Literatur." Tarikhuna: Journal of History and History Education 3, no. 2 (November 30, 2021): 139–49. http://dx.doi.org/10.15548/thje.v3i2.3071.
Повний текст джерелаАнотація:
This study aims to examine literature on Indonesian multicultural society during the Islamic Sultane era, especially from the 13th century until the arrival of the West in the 16-17th centuries. In particular, there are three aspects that will be the main discussion: 1) multicultural community; 2) relation with foreign nations; and 3) cultural exchange. This research was conducted with library research. The research steps undertaken are: 1) preparing tools and equipment; 2) compiling a working bibliography; 3) arranging research time; 4) reading and making research notes, and 5) concluding and analyzing the results of the research. The results of the research showed that: 1) during the Islamic Sultane, in Nusantara developed port cities, in which there were various foreign merchant communities such as Bengalis, Venetians, Turks, Arabs, Persians, Gujarat, Indians, Malays, Javanese, etc. This kind of thing happened in almost every Islamic Sultane, from Samudra Pasai, Aceh Darussalam, Demak, Banten to Sulawesi, Kalimantan, and Maluku; 2) during the Islamic Sultane, the people of the Nusantara experienced a change in perspective from inward-looking to outward-looking so that intense and broad relations were established with many foreign nations, not only Arab but also others. These relations take place not only in trade but also in education, politics, etc; 3) intense interaction with the nations makes the people of Nusantara acquainted with many cultural elements, resulting in a cultural encounter. This cultural meeting eventually gave birth to cultural acculturation in various fields, such as clothing, architecture, culinary, tradition, etc.
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Mustaqiema, Mustaqiema, Nurul Aini, and Endang Prahastuti. "Profil Segmentasi Demografis Butik ‘Mas Freddy Kebaya’ Di Kota Malang." Jurnal Inovasi Teknologi dan Edukasi Teknik 1, no. 2 (June 21, 2021): 106–17. http://dx.doi.org/10.17977/um068v1n2p106-117.
Повний текст джерелаАнотація:
The purpose of this study was to describe the profile of the demographic segmentation of the ‘Mas Freddy Kebaya’ boutique in Malang City. The researcher used descriptive research using qualitative methods. Data collection is obtained from the process of observation, interviews, and documentation. Checking the validity of the data using source triangulation and technique triangulation. Based on the findings in the boutique field 'Mas Freddy Kebaya' divided by the market which requires a product or marketing mix that is specifically designed with demographic variables that include: (1) age obtained data on late adulthood: 1 person, early adulthood: 7 people, late adulthood : 1 person, initial elderly period: 1 person (2) sex obtained male data: 2 people, female: 8 people, (3) young life-cycle data obtained: 1 person, married: 1 person, married- have children: 4, married - no children: 2 people, old-unmarried: 1 person. Ever married - no children: 1 person (4) family size data obtained family size 1-3: 7 people, family size 3-4: 2 people, family size 5: 1 person (5) education obtained high school data: 1 person , S1: 9 people, (6) jobs obtained by private employee data: 7 people, entrepreneurs: 3 people (7) income obtained data of more than 5 million: 10 people (8) religion obtained Islamic data: 9 people, Catholics: 1 person (9) race obtained data from Mongoloid Malays, Young Malays: 10 people (10) generations obtained data from babyboomer generation: 1 person, generation X: 1 person, generation Y: 8 people (11) Citizenship obtained data of Indonesian citizens: 10 people.
Tujuan dari penelitian ini adalah mendeskripsikan profil segmentasi demografis butik‘Mas Freddy Kebaya’ di Kota Malang. Peneliti menggunakan jenis penelitian deskriptif dengan pendekatan kualitatif. Pengumpulan data diperoleh dari proses observasi, wawancara, dan dokumentasi. Pengecekan keabsahan data menggunakan teknik triangulasi sumber dan triangulasi teknik.Berdasarkan temuan di lapangan butik ‘Mas Freddy Kebaya’ membagi pasar yang membutuhkan produk atau bauran pemasaran tersendiri berdasarkan variabel demografis yang meliputi: (1) usia diperoleh data masa dewasa akhir: 1 orang, masa dewasa awal: 7 orang, masa dewasa akhir: 1 orang, masa lansia awal: 1 orang (2) jenis kelamin diperoleh data laki-laki: 2 orang, perempuan: 8 orang, (3) siklus hidup diperoleh data muda-tunggal: 1 orang, menikah: 1 orang, menikah-punya anak: 4, menikah-tidak punya anak: 2 orang, tua-tidak menikah: 1 orang. Pernah menikah-tidak punya anak: 1 orang (4) ukuran keluarga diperoleh data ukuran keluarga 1-3: 7 orang, ukuran keluarga 3-4: 2 orang, ukuran keluarga 5: 1 orang (5) pendidikan diperoleh data SMA: 1 orang, S1: 9 orang, (6) pekerjaan diperoleh data pegawai swasta: 7 orang, wiraswasta: 3 orang (7) pendapatan diperoleh data lebih dari 5 juta: 10 orang (8) agama diperoleh data Islam: 9 orang, Katholik: 1 orang (9) ras diperoleh data Mongoloid Melayu, Melayu Muda : 10 orang (10) generasi diperoleh data generasi babyboomer: 1 orang, generasi X: 1 orang, generasi Y: 8 orang (11) Kewarganegaraan diperoleh data WNI: 10 orang
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Azeharie, Suzy, Wulan Purnama Sari, and Lydia Irena. "The Potential of Singkawang City People From Aspect Of Harmony." Jurnal Komunikasi 14, no. 2 (January 11, 2023): 480–93. http://dx.doi.org/10.24912/jk.v14i2.16971.
Повний текст джерелаАнотація:
As a multicultural country, the opportunities for clashes and conflicts in Indonesia are wide open. This is due to the plurality and heterogeneity of Indonesian society which is reflected in the form of cultural diversity, religion, lifestyle in society which is quite complex. In the history of West Kalimantan Province, various horizontal conflicts have alternated, including 1997 and 1999, the Madura conflict with Malay/Dayak etc. The number of fatalities and material losses is incalculable. Singkawang is one of the 12 Level II Regions and 2 Cities in West Kalimantan Province. This city was included as the most tolerant city in Indonesia in two selections by the SETARA Institute. There were hardly any outbreaks of escalating conflict, even though the city is predominantly inhabited by ethnic Malays and Chinese from the Hakka or Khek sub-ethnic. This qualitative research with case study method was conducted with the aim of knowing and describing the potential of the people of Singkawang City from the aspect of harmony. The research was conducted by collecting data through interviews with three resource persons living in Singkawang and Pontianak, namely with researchers from the Institute of Dayakology, Malay ethnic leaders and Dayak ethnic leaders. Another data collection technique was to collect data from research sources, internet journals and from various books. The conclusion of this study is that there are several supporting factors that make the Singkawang people live in harmony. Namely, among others, regional leaders who are considered to represent ethnic groups in Singkawang City. Then the people feel that the city government treats them fairly. This political recognition can be seen from the celebration of religious holidays of each religion which is carried out lively. However, the period leading up to and after the Pilkada is one of the factors to watch out for that can trigger conflict. This is due to the unique composition of the population of Singkawang city, namely the majority are citizens of Chinese descent, while the contestants put forward identity politics.
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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 166, no. 1 (2010): 107–83. http://dx.doi.org/10.1163/22134379-90003627.
Повний текст джерелаАнотація:
Syed Muhd Khairudin Aljunied, Rethinking Raffles; A study of Stamford Raffles’ discourse on religions amongst Malays. (Nathan Porath) Walter Angst, Wayang Indonesia; Die phantastische Welt des indonesischen Figurentheaters/The fantastic world of Indonesian puppet theatre. (Dick van der Meij) Adrienne Kappler and others, James Cook and the exploration of the Pacific. (H.J.M. Claesen) Aurel Croissant, Beate Martin and Sascha Kneip (eds), The politics of death; Political violence in Southeast Asia. (Freek Colombijn) Frank Dhont, Kevin W. Fogg and Mason C. Hoadley (eds), Towards an inclusive democratic Indonesian society; Bridging the gap between state uniformity and multicultural identity patterns. (Alexander Claver) Bronwen Douglas and Chris Ballard (eds), Foreign bodies; Oceania and the science of race, 1750-1940. (H.J.M. Claesen) Ricky Ganang, Jay Crain, and Vicki Pearson-Rounds, Kemaloh Lundayeh-English dictionary and bibliographic list of materials relating to the Lundayeh-Lun Bawang-Kelabit and related groups of Sarawak, Sabah, Brunei and East Kalimantan. (Michael Boutin) Jeffrey Hadler, Muslims and matriarchs; Cultural resilience in Indonesia through Jihad and Colonialism. (Franz von Benda-Beckmann) Uli Kozok, Kitab undang-undang Tanjung Tanah: Naskah Melayu yang tertua. (Arlo Griffiths) Alfonds van der Kraan, Murder and mayhem in seventeenth-century Cambodia; Anthony van Diemen vs. King Ramadhipati I. (Jeroen Rikkerink) Jean Michaud, ‘Incidental’ ethnographers; French Catholic missions on the Tonkin-Yunnan frontier, 1880-1930. (Nicholas Tapp) M.C. Ricklefs, Polarising Javanese society; Islamic and other visions (c. 1830-1930). (Matthew Isaac Cohen) Stuart Robson, Arjunawiwāha; The marriage of Arjuna of Mpu Kaṇwa. (Andrea Acri) László Székely and István Radnai, Dit altijd alleen zijn; Verhalen over het leven van planters en koelies in Deli (1914-1930). (Adrienne Zuiderweg) Patricia Tjiook-Liem (Giok Kiauw Nio Liem), De rechtspositie der Chinezen in Nederlands-Indië 1848-1942; Wetgevingsbeleid tussen beginsel en belang. (Mary Somers Heidhues) Zhou Daguan, A record of Cambodia: the land and its people. (Un Leang) REVIEW ESSAY Longitudinal studies in Javanese performing arts Benjamin Brinner, Music in Central Java; Experiencing music, expressing culture. Barbara Hatley, Javanese performances on an Indonesian stage; Contesting culture, embracing change. Felicia Hughes-Freeland, Embodied communities; Dance traditions and change in Java. (Matthew Isaac Cohen) REVIEW ESSAY Development and reform in Vietnam Stéphanie Balme and Mark Stephanie (eds), Vietnam’s new order; International perspectives on the state and reform in Vietnam. Sujian Guo, The political economy of Asian transition from communism. Ian Jeffries, Vietnam: a guide to economic and political developments. Pietro Masina, Vietnam’s development strategies. (Tran Quang Anh) KORTE SIGNALERINGEN Ulbe Bosma, Indiëgangers; Verhalen van Nederlanders die naar Indië trokken. Clara Brinkgreve, Met Indië verbonden; Een verhaal van vier generaties 1849-1949. Jack Botermans en Heleen Tichler, Het vergeten Indië; Stille getuigen van het dagelijks leven in het Indië van toen. Robin te Slaa en Edwin Klijn, De NSB; Ontstaan en opkomst van de Nationaal-Socialistische Beweging, 1931-1935. Mark Loderichs, Margaret Leidelmeijer, Johan van Langen en Jan Kompagnie, Verhalen in Documenten; Over het afscheid van Indië, 1940-1950. Frederik Erens en Adrienne Zuiderweg, Linggadjati, brug naar de toekomst; Soetan Sjahrir als een van de grondleggers van het vrije Indonesië. Peter Schumacher, met medewerking van Gerard de Boer, De zaak Aernout; Hardnekkige mythes rond een Indische moord ontrafeld. Cas Oorthuys, Een staat in wording; Fotoreportage van Cas Oorthuys over het Indonesië van 1947. René Kok, Erik Somers en Louis Zweers, Koloniale oorlog 1945-1949; Van Indië tot Indonesië. H.F. Veenendaal en J.P.W. Kelder, ZKH; Hoog spel aan het hof van Zijne Koninklijke Hoogheid; De geheime dagboeken van mr.dr.L.G. van Maasdijk. Ons Indië; 400 jaar Nederlandse sporen in Insulinde, de strijd om de onafhankelijkheid & 60 jaar Indonesië. (Harry A. Poeze)
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Qodir, Zuly, Hasse Jubba, and Mega Hidayati. "Contesting Ethnic and Religious Identities in the 2019 Indonesian Elections: Political Polarization in West Kalimantan." Studia Islamika 29, no. 1 (June 22, 2022): 111–42. http://dx.doi.org/10.36712/sdi.v29i1.12940.
Повний текст джерелаАнотація:
During Indonesia’s 2019 presidential election, significant religious and ethnic contestations occurred using hatred and stigma in expressing support for favored candidates. This article focuses on the case of West Kalimantan Province which has a divided society and memories of ethnic-based bloody communal violence in the early 2000s. This article notifies that wherein ethnic Dayak, Javanese, and Chinese voters tended to support Joko Widodo (Jokowi)-Ma’ruf Amin, while ethnic Malay, Madurese, and Buginese voters tended to back Prabowo Subianto-Sandiaga Uno up in the election. However, such ethnic and religious contestations in West Kalimantan did not generate violent conflicts during the election. Instead, voters continued to interact peacefully and harmoniously among different ethnic and religious groups. This contestation coincided with the emergence of political awareness among the Dayaks, Chinese, and Malays of West Kalimantan, which further contributed to Jokowi’s electoral victory. Nevertheless, this political contestation produced the political identity.
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Sukiman, Sukiman. "The Ecological Theology of the Indonesian Gayo Tribe: The Integration of Tawhīd Values into their Trade Tradition." Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies 17, no. 2 (December 24, 2021): Layouting. http://dx.doi.org/10.18196/afkaruna.v17i2.11520.
Повний текст джерелаАнотація:
This study analyzes the process of integration of tawhīd (believing in one God) values with trade tradition among the Gayo tribe, which helped to improve their economy and create a more prosperous way of life. This tribe is domiciled in the central region of Aceh, whose origins are Old Malays, and they have lived for a long time in the highlands of Gayo. Thus, they were involved in typical economic activities such as farming, gardening, fishing, rearing of livestock, as well as household businesses and tourism, which were carried out systemically and periodically by the government and jointly supervised by agricultural experts. However, every work carried out had monotheism values with an emphasis on faith and worship because all natural resources were believed to be owned by Allah SWT. This study uses a qualitative approach in which the data collected were in the form of words, images, and not numbers. Results revealed that by capitalizing on faith and piety, the Gayo tribe believes that they can achieve happiness and blessings like the people of Gayo Land who strictly practice Islam in their daily lives and have a blessed, prosperous and dignified life from God.
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Syam, Ari Fahrial, Langgeng Agung Waskito, Yudith Annisa Ayu Rezkitha, Rentha Monica Simamora, Fauzi Yusuf, Kanserina Esthera Danchi, Ahmad Fuad Bakry, et al. "Helicobacter pylori in the Indonesian Malay’s descendants might be imported from other ethnicities." Gut Pathogens 13, no. 1 (June 4, 2021). http://dx.doi.org/10.1186/s13099-021-00432-6.
Повний текст джерелаАнотація:
Abstract Background Even though the incidence of H. pylori infection among Malays in the Malay Peninsula is low, we observed a high H. pylori prevalence in Sumatra, which is the main residence of Indonesian Malays. H. pylori prevalence among Indonesian Malay descendants was investigated. Results Using a combination of five tests, 232 recruited participants were tested for H- pylori and participants were considered positive if at least one test positive. The results showed that the overall H. pylori prevalence was 17.2%. Participants were then categorized into Malay (Aceh, Malay, and Minang), Java (Javanese and Sundanese), Nias, and Bataknese groups. The prevalence of H. pylori was very low among the Malay group (2.8%) and no H. pylori was observed among the Aceh. Similarly, no H. pylori was observed among the Java group. However, the prevalence of H. pylori was high among the Bataknese (52.2%) and moderate among the Nias (6.1%). Multilocus sequence typing showed that H. pylori in Indonesian Malays classified as hpEastAsia with a subpopulation of hspMaori, suggesting that the isolated H. pylori were not a specific Malays H. pylori. Conclusions Even though the ethnic groups live together as a community, we observed an extremely low H. pylori infection rate among Indonesian Malay descendants with no specific Indonesian Malay H. pylori. The results suggest that H. pylori was not originally among these groups and H. pylori was imported from other ethnic groups.
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., Pujiyanto, Robby Hidajat, Andy Pramono, and Sarjono . "Ideology Behind Malay Gravestone Artifacts." KnE Social Sciences, September 2, 2020. http://dx.doi.org/10.18502/kss.v4i12.7640.
Повний текст джерелаАнотація:
This research considers gravestone artifacts in the environment of Malay cultural communities. The use of gravestones as cemetery markers is proof that the user communities have been subject to acculturation. The use of gravestones by Malays is a legacy of Middle East culture. Gravestones are often used in a certain way to indicate the religion of the deceased. Moslems’ gravestones are usually inscribed with Arabic calligraphy. Malay gravestone artifacts are decorated with flora carvings, geometric ornaments, and Arabic calligraphy. Most of them are now stored at National Museum of North Sumatera Province, Malaysian National Museum, and library archive at Indonesian National Library. This article uses qualitative descriptions that involve collecting data concerning artifacts through interview, observation and literature studies. Data analysis is conducted using John Fiske’s Semiotic Theory, which explains visual artifacts through social codes at the levels of reality, representation and ideology. After reviewing gravestone artifacts in the Malay community environments, this study identified a relationship between social aspects and spirituality. If the deceased is a poor person, the gravestone will be simple. When the deceased is a member of the nobility, a successful trader, or a government official, the gravestone can be ornate. Therefore, gravestones have various manifestations when considered with regards to their origins, shapes, and cultural ideologies.
Keywords: gravestone, cemetery, Malay culture, ideology
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Heriyanti, Lesti. "SEJARAH MIGRASI DAN EKSISTENSI MIGRAN ETNIS BUGIS DI PERANTAUAN." Jurnal Masyarakat dan Budaya 22, no. 3 (December 30, 2020). http://dx.doi.org/10.14203/jmb.v22i3.787.
Повний текст джерелаАнотація:
This study aims to analyze the history of migration and the existence of ethnic Bugis in Jambi Province. The results showed that: the history of Bugis ethnic migration to the Jambi region was a long history since the period after Indonesia became independent. The political and security turmoil after Indonesian independence encouraged Bugis ethnic to migrate to areas they considered safe and there were networks of Bugis ethnic communities in the region. The ecological adaptation process is carried out by ethnic Bugis because of differences in environmental conditions faced by environmental conditions in the area of origin. Bugis ethnics carry out a process of ecological adaptation that is different from the origin area with the aim of supporting efforts to develop livelihood systems overseas. The livelihood systems developed by Bugis ethnicity are related to intra-social fabric links and between ethnic Bugis communities that are overseas. Social capital in the lives of ethnic Bugis overseas makes it easier for them to develop a livelihood system, supports the process of adaptation to new environments overseas and is even able to encourage a number of individuals to own assets and control the overseas economy. The social capital involved also engages close social relations with other ethnic groups in overseas locations such as the ethnic Malays and ethnic Duano who are indigenous people in the Kuala Jambi region as well as other ethnic migrants who also migrate to the region.
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Ichsan, Muhammad. "IDENTITY OF THE ACEHNESE SOCIETY IN THE COMMERCIAL DIASPORA OF GROCERY STORE IN MALAYSIA." International Review of Humanities Studies 6, no. 2 (July 28, 2021). http://dx.doi.org/10.7454/irhs.v6i2.344.
Повний текст джерелаАнотація:
This journal contains the identity of the Aceh people in diaspora of grocery store (Kedai Runcit) in Malaysia. Diaspora plays a role in the establishment of a cosmopolitan commercial culture. The spread of humans from various parts of the earth to other parts of the world, meeting each other, communicating, forming networks, is ultimately a meeting between cultures, mutual appreciate, mutual respect, and mingling. Given that interaction between people is one of the important factors in strengthening relations between countries. The Indonesian diaspora is also expected to strengthen bilateral relations between Indonesia and Malaysia. The form of actualization of the runcit diaspora is a type of commerce that is easy to engage and can contribute to development. The study of these findings is focused on a review of the cultural identity of the Acehnese society in the grocery store diaspora in Malaysia. Among the Diaspora minorities in Malaysia, there are a small number of Acehnese migrants after the conflict and post-tsunami. Malaysia is known as the second multi-ethnic country after Singapore in the Southeast Asian Region. Researchers would look for samples of Acehnese people who have succeeded in creating new communities among ethnic communities, local Malays, ethnic Chinese, ethnic Indians who are the majority in Malaysia. Researchers would use the method of Literature Review and Netnography interview in data collection. The sample taken was Acehnese people who live or have a grocery store in Malaysia. The results of this research found that it is true that there is a diaspora process between the Acehnese people in Malaysia through commerce.KEYWORDS: Diaspora, Identity, Commerce, Grocery Store, Malaysia