50 research outputs found

    Syair Tionghua peranakan Indonesia

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    Peranakan Chinese is considered a unique ethnich group in Indonesia due to assimilation of Malay culture into theirs. They used bahasa Baba which is sometimes called Melayu Baba in their daily conversation as well as in writing. It is through it that the Peranakan Chinese has produced amazingly a great deal of traditional poems, namely the pantun and syair. This report deals with the identity and beauty of Peranakan Chinese syair published in the 19th century

    Belief in Bambarayon (Paddy Spirits) among the Kadazandusun of North Borneo

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    Rice is the staple food of the Kadazandusun community residing on the west coast of North Borneo (Sabah, Malaysia). Crop yields are of the utmost importance to the Kadazandusun farmers, and it is not surprising that great religious significance is attached to all aspects of rice cultivation. Belief in the paddy spirits, Bambarayon (variously pronounced by the different Kadazandusun subgroups), is witnessed in the myths and legends of the various Kadazandusun subgroups. Bambarayonis considered to be present in every grain of paddy and is the focus of the many ceremonies, charms,and taboos associated with paddy farming. Based on previous research findings and raw data gathered from the field trips, this paper represents an extensive study of the beliefs surrounding Bambarayon. As well as focusing on the origins of the paddy spirits and their classification, the paper examines related ritual ceremonies and charms and briefly compares the findings with those from traditional belief systems elsewhere in Malaysia and across Southeast Asia. In so doing, the author hopes to facilitate a better understanding of one of the Kadazandusun’s central beliefs

    Reading Symbols And Mythical Landscape In The "Tambunan Dusun Origin Myth" Of North Borneo

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    Tambunan is a district in the interior of Sabah, East Malaysia in Northern Borneo (Map 1). The majority of the indigenous peoples residing here are known as Tambunan Dusuns. Tambunan Dusuns belong to a Dusunic family. In the early 20th century, the social structure of the Tambunan Dusuns was based on seven sub-tribes, namely Tuwawon, Tagahas, Tibabar, Bundu, Gunnah, Palupuh and Kohub. Three out of the seven sub-tribes, i.e. Tuwawon, Tagahas and Tibabar are still residing in Tambunan district to dat

    Superioriti rakyat dalam Lelucon cerita Abu Nawas Asal dan Cerita Abu Nawas versi Sabah

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    Makalah ini menganalisis unsur superioriti rakyat yang terkandung dalam lelucon cerita Abu Nawas asal dan cerita Abu Nawas versi Sabah berasaskan Teori Superioriti. Makalah ini juga menjejaki sejarah penyebaran cerita Abu Nawas ke Sabah. Cerita Abu Nawas dikategorikan oleh pengkaji sastera rakyat sebagai cerita jenaka yang berasal dari Arab-Parsi. Penyebaran cerita Abu Nawas ke Alam Melayu berkait rapat dengan penyebaran agama Islam ke rantau ini sejak dari kurun ke-15. Bahan kajian ini ini dikumpulkan menerusi kerja lapangan di beberapa buah daerah di Sabah. Cerita Abu Nawas ini didapati popular dituturkan dalam kalangan peribumi Sabah yang beragama Islam, seperti orang Melayu Brunei, Bajau, dan Suluk serta dalam kalangan peribumi Sabah bukan Islam, seperti etnik Kimaragang,Rungus dan Murut. Perasaan superioriti rakyat yang tersirat dalam lelucon cerita Abu Nawas ditimbulkan kepada umum

    Penggunaan tumbuh-tumbuhan dalam pengubatan tradisional etnik Murut Tahol di Sabah: penelitian terhadap unsur kearifan tempatan

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    Etnik Murut Tahol yang tinggal di pedalaman Sabah memiliki kaedah pengubatan tradisional mereka yang tersendiri. Kaedah pengubatan etnik ini disebarkan secara lisan dalam kalangan anggota masyarakatnya. Kajian ini berasaskan kerja lapangan di beberapa buah kampung di sekitar Daerah Kecil Kemabong, Tenom. Dalam kajian ini, tumpuan pengkaji adalah terhadap penggunaan tumbuh-tumbuhan bagi mengubati beberapa jenis penyakit fizikal, yang diamalkan oleh etnik Murut Tahol. Seterusnya, unsur-unsur kearifan tempatan yang berkait dengan pengubatan tradisional etnik Murut Tahol turut dibincang. Dalam kajian ini, sebanyak 32 jenis tumbuh-tumbuhan yang berguna sebagai ubat-ubatan oleh etnik Murut Tahol telah berjaya didokumentasikan. Seterusnya, tumbuh-tumbuhan tersebut dikategorikan mengikut bahagian-bahagian tertentu seperti daun, batang, pucuk, kulit, buah dan akar yang berguna sebagai ubat-ubatan. Selain itu, kajian ini mendapati bahawa etnik Murut Tahol turut memiliki beberapa unsur kearifan tempatan berhubung pengubatan tradisional seperti memiliki pengetahuan tentang kaedah mengenal pasti tumbuh-tumbuhan yang berguna sebagai ubat-ubatan; kaedah penyediaan tumbuh-tumbuhan yang mudah serta mempunyai pengetahuan tersendiri dalam memahami dan menafsir maksud mimpi dan sasampui (mantera). Kebijaksanaan etnik Murut Tahol dalam mengenal pasti jenis tumbuh-tumbuhan yang sesuai dijadikan ubat beserta kaedah penyediaan ubat-ubatan yang ringkas telah menonjolkan kearifan yang ada pada etnik Murut Tahol sejak turun-temurun

    Pandangan dunia dan konteks upacara dalam Sumazau Penampang, Sazau Papar dan Sumazau Paina Membakut

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    Secara turun-temurun, kepercayaan terhadap pelbagai semangat baik dan semangat jahat sangat mempengaruhi pandangan dunia (world view) dan kepercayaan etnik Kadazan di Sabah. Pandangan dunia mereka berkonsepkan keharmonian antara alam ghaib dan alam nyata. Daripada pandangan dunia yang sedemikianlah timbulnya konsep ahasu (panas) dan osogit (sejuk). Keadaan ahasu, yang dipercayai sebagai punca kepada penyakit dan masalah lain yang timbul dalam komuniti Kadazan harus disejukkan melalui pelbagai ritual. Kajian ini berasaskan kaedah temu bual dan pemerhatian secara langsung terhadap persembahan ketiga-tiga jenis tarian rakyat etnik Kadazan yang telah dikaji. Kajian ini mendapati Sumazau Penampang, Sazau Papar dan Sumazau Paina Membakut berkait rapat dengan pandangan dunia dan ritual yang dikendalikan oleh bobohizan (pakar upacara etnik Kadazan). Semasa bobohizan mengendalikan sesuatu ritual, tubuhnya akan bergerak-gerak dalam keadaan yang dikenali sebagai menurun. Perbuatan bobohizan sedemikian dikenali sebagai “sumazau”, yang bermaksud menari. Tarian sedemikian dianggap suci kerana etnik Kadazan percaya bahawa pada ketika ini, bobohizan sedang dipimpin oleh semangat dari alam ghaib. Fokus analisis dalam tulisan ini tertumpu kepada makna simbolik di sebalik persembahan ketiga-tiga jenis tarian rakyat etnik Kadazan. Selain itu, kaitan antara tarian, pandangan dunia dan kepercayaan turun-temurun etnik Kadazan turut dibincang. Dengan berbuat demikian, tulisan ini menonjolkan tarian rakyat etnik Kadazan dari segi simbolisme dalam upacara yang tidak banyak dikaji orang

    Paganism, animism or Polytheism? an investigation into the labeling and categorisation of traditional belief system of the Kadazandusun

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    The article surveys the difficulties associated with the attempts to describe the Kadazandusun belief system, which includes attempts to label it as pagan, animist or polytheist. The characteristics of the traditional Kadazandusun belief system are compared against these three concepts and the authors observe that both animistic and polytheistic elements are present. The authors highlight the fact that the Kadazandusun once believed in a hierarchy of deities. They show the similarities between Kadazandusun polytheism and the polytheistic forms of belief found in well-known civilisations such as Greece and China. Besides, the authors argue that the Kadazandusun are not pagan but they did posses their own belief system before the majority of them embraced the Christian and the Muslim faiths. By approaching the subject in this manner, it is hoped that a more accurate understanding of the traditional belief system of the Kadazandusun people can subsequently be obtained. More importantly, this article establishes beyond doubt that the traditional Kadazandusun do in fact posses system of belief, one that is a folk religion in its own right

    Beliefs in the Komburongo (Acorus Calamus) and its spiritual healing among the Dusunic people of Sabah, Malaysia

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    In Sabah, Malaysia, the Komburongo or the sweet flag plant plays an important role in the lives and rituals of the Dusunic ethnic people, who believed that this plant is actually a form of spiritual helper, able to obstruct evil spirits and prevent them from doing harm during spiritual healings. The aim of this field research, based on interviews and direct observations, is to record and document the information given orally by the believers and practitioners of ritual healings. This research focuses on the importance of the Komburongo, in its many guises as spiritual helper, sacred ritual instrument and obstructer of evil in combating the invisible powers in spiritual healings as practised by selected Dusunic ethnic groups in Sabah. Currently, after they became either Christians or Muslims, belief in the Komburongo and spiritual healings have become less dominant

    Membaca masa silam Kadazandusun berasaskan mitos dan legenda

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    Sehingga masa kini, sesetengah orang Kadazandusun masih mewarisi cerita mitos dan legenda daripada nenek moyang mereka. Berdasarkan teks-teks verbatim hasil daripada kerja lapangan dan koleksi mitos dan legenda yang telah diterbitkan, penyelidikan ini cuba mendekati persepsLorang Kadazandusun terhadap aspek-aspek seperti kemunculan Tuhan/dewa-dewijmakhluk mitos diikuti dengan penciptaan alam semesta, asal manusia pertama (premordial man), kosmologi, kepercayaan, tahyul, pembentukan suku, pembukaan petempatan baru1 dan unsur-unsur kehebatan nenek moyang Kadazandusun. Persepsi masa silam orang Kadazandusun dalam aspek-aspek yang disebut di atas juga dibandingkan dengan persepsi masa silam pelbagai suku dan bangsa lain. To date, within the Kadazandusun community, myths and legends are still being passed on from one generation to another via oral traditions. Based on verbatim texts obtained through field works as well as in published accounts of Kadazandusun myths and legends, this thesis attempts to read the perception of the Kadazandusuns in terms of aspects such as the origins of gods, the creation of the universe, the origin of premordial man, cosmology, beliefs, superstitions, formation of various tribes and settlements and finally the superiority of the Kadazandusun ancestors. A comparison of the above mentioned perception with those of other tribes and races has also been included as part of the discussion

    Citra Wira Rakyat dalam lagenda Mat Salleh

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    Dalam tempoh ( 1894 - 1900) pemerintahan Kompeni Berpiagam Borneo Utara (KBBU) di Sabah, Mat Salleh telah dicap oleh pihak berkuasa KBBU sebagai ketua pemberontak yang paling menggerunkan. Dalam tempoh tersebut, apabila berlaku sahaja kes pembunuhan atau perompakan di Borneo Utara (Sabah); pihak polis KBBU akan mengaitkan insiden tersebut dengan angkara Mat Salleh. Imej buruk Mat Salleh ini kemudiannya disebar dan diturunkan kepada generasi penduduk tempatan Sabah. Hal ini disebabkan sejarah Mat Salleh yang ditulis oleh sejarawan (sama ada sejarawan tempatan atau sejarawan Barat) kebanyakannya adalah berdasarkan laporan atau catatan pihak pentadbir KBBU yang sememangnya tidak memihak kepada penentang dasar kerajaan seperti Mat Salle h. K. G Tregonning ( 1956 : 20) umpamanya menggambarkan Mat Salleh sebagai ... a proud, fiery and commanding personality and all the colourful and warlike characteristics of his ancestors, as well as their dislike of authority ... Kemudian, timbul pula kesedaran di kalangan pemimpin dan penduduk tempatan Sabah untuk memberikan persepsi yang lebih adil terhadap imej Mat Salleh yang sebenarnya. During the sovereignty of The British North Borneo Chartered Company (1894 - 1900) over North Borneo (Sabah), Mat Salleh had been labelled by the Chartered Company as the most feared Chief of rebels. It was always assumed that it was Mat Salleh's doing whenever riots, cases of murders and robberies took place. In other words, Mat Salleh's reputation was indeed bad. This bad image painted by the Chartered Company had been handed down to the generations of the locals in Sabah. This occurred because the history ofMat Salleh written by historians (both locals or western alike) were mostly based on the reports by the authority of the Chartered Company who indeed would not support someone who had refused to accept the Company's policies. K.G Tregonning (1956 : 20) for example described Mat Salleh as : ... a proud, fiery and commanding personality with the colourful and warlike characteristics of his ancestors, as well as their dislike of authority
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