Pub Date : 2020-08-05DOI: 10.1080/13639811.2020.1794584
Tan Zi Hao
ABSTRACT Raja Bersiong, the Fanged King, is a cannibal monarch in the Kedah epic literature Hikayat Merong Mahawangsa (HMM). By looking closely into the character of Raja Bersiong, this article examines the underlying ambition of the Kedah Sultanate in commissioning the HMM as a rhetorical statement of power, presumably around the early 19th century. By the late 18th century, Siamese predation had greatly destabilised Kedah. Lacking military capacity to deny Siamese suzerainty, Kedah plunged into double-dealing: through writing, the HMM downplays Siamese power by masking Kedah’s subordinate status to Siam as a relation of kin, and by considering Siam as an offshoot of Kedah’s royal legacy. Adopting an approach informed by Hendrik Maier, this article interprets the HMM as an ambiguous text that alludes to the diplomatic desperation of a small state. Such critical lens enables a more complex understanding of court writing as a historical source. In the face of geopolitical insecurity, Raja Bersiong figures as the abject, the symbolic surrogate for Siam to be expelled from Kedah, embodying a dialectics between Kedah and Siam, self and other, civility and savagery.
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Pub Date : 2020-05-03DOI: 10.1080/13639811.2020.1751948
Collin Jerome
ABSTRACT This article explores the meanings of ‘home’ for queer Malays in Malaysia through an analysis of the central gay Malay male character in Azwan Ismail’s story, Tiada sesalan (No regrets). Drawing upon studies of home by feminist and queer geographers, the article examines the character’s notions of ‘home’ and how these notions are constructed across time and space. The findings show that ‘home’ has been conceived of in many ways: as (1) a material-imaginative space; (2) a site of identity and power; and (3) a multi-scalar construct. The character has, for the most part of his life, been engaged in the process of queering home through which he developed a queer sense of ‘home’ and identity. This, however, has not been an easy task because the home is a powerful site that can both facilitate and complicate the process.
{"title":"A Place I Could Call My Own","authors":"Collin Jerome","doi":"10.1080/13639811.2020.1751948","DOIUrl":"https://doi.org/10.1080/13639811.2020.1751948","url":null,"abstract":"ABSTRACT This article explores the meanings of ‘home’ for queer Malays in Malaysia through an analysis of the central gay Malay male character in Azwan Ismail’s story, Tiada sesalan (No regrets). Drawing upon studies of home by feminist and queer geographers, the article examines the character’s notions of ‘home’ and how these notions are constructed across time and space. The findings show that ‘home’ has been conceived of in many ways: as (1) a material-imaginative space; (2) a site of identity and power; and (3) a multi-scalar construct. The character has, for the most part of his life, been engaged in the process of queering home through which he developed a queer sense of ‘home’ and identity. This, however, has not been an easy task because the home is a powerful site that can both facilitate and complicate the process.","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1751948","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47957979","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-03DOI: 10.1080/13639811.2020.1745442
Article title: Qur’anic readings and Malay translations in 18th-century Banten Qur’ans A.51 and W.277 Authors: Nurtawab, E. Journal: Indonesia and the Malay World DOI: https://doi.org/10.1080/13639811.2020.1724469 The title of this article was originally ‘Qur’anic readings and Malay translation in 18thcentury Banten Qur’ans A.51 and W.277’. The title of this article has been corrected to ‘Qur’anic readings and Malay translations in 18th-century Banten Qur’ans A.51 and W.277’.
{"title":"Correction","authors":"","doi":"10.1080/13639811.2020.1745442","DOIUrl":"https://doi.org/10.1080/13639811.2020.1745442","url":null,"abstract":"Article title: Qur’anic readings and Malay translations in 18th-century Banten Qur’ans A.51 and W.277 Authors: Nurtawab, E. Journal: Indonesia and the Malay World DOI: https://doi.org/10.1080/13639811.2020.1724469 The title of this article was originally ‘Qur’anic readings and Malay translation in 18thcentury Banten Qur’ans A.51 and W.277’. The title of this article has been corrected to ‘Qur’anic readings and Malay translations in 18th-century Banten Qur’ans A.51 and W.277’.","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1745442","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46031339","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-03DOI: 10.1080/13639811.2020.1766794
{"title":"Young Scholar Prize 2022","authors":"","doi":"10.1080/13639811.2020.1766794","DOIUrl":"https://doi.org/10.1080/13639811.2020.1766794","url":null,"abstract":"","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1766794","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45918707","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-03-12DOI: 10.1080/13639811.2020.1724469
Ervan Nurtawab
ABSTRACT This article examines two copies of the Qur’an from 18th-century Banten held in the National Library of the Republic of Indonesia, A.51 and W.277, that contain interlinear Malay translations, focusing on two aspects, i.e. Qur’anic readings and Malay translations, to reveal Qur’anic pedagogical practices in the region. This article suggests that differences in the way a Qur’anic reading is used for the writing of the Qur’an guide us to understand the users and their levels of acquired skills and knowledge. In this regard, the Qur’an A.51 was possibly used for those who gained high level skills in Qur’anic recitation, while the Qur’an W.277 was possibly made for students at basic levels or ordinary Muslims. Meanwhile, the examination of their Malay translations reveals that both present a different style in rendering, compared to those in two 17th-century Malay commentaries (i.e. the Cambridge manuscript Or. Ii.6.45 and the Tarjumān) and the Jalālayn, a well known work on Qur’anic exegesis in the Muslim world. In a broader context, this article affirms the existence of Malay translations in the Qur’ans A.51 and W.277 as a proof for the continuation of Malay exegetical activities in 18th century after the composition of the Tarjumān in the late 17th century.
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Pub Date : 2020-03-09DOI: 10.1080/13639811.2020.1729536
M. Mora
ABSTRACT This article examines the complex cultural identities of the newly formed Indonesian province of Kepri through an examination of a rap rendition of the revered poetry of the region’s most esteemed son, Raja Ali Haji (1808–1873). This rendition, ‘Gurindam dua belas’, by the Jogja Hip Hop Foundation was designed to inculcate an awareness of Malayness amongst the youth of Kepri and the Malay world more generally. The article examines how local popular music is created in a situation where entangled allegiances to global, national and local cultural identities are characteristic of the ‘borderless’ space that has resulted from the formation of the ‘Growth Triangle’.
摘要本文通过对该地区最受尊敬的儿子拉贾·阿里·哈吉（1808-1873）的诗歌的说唱表演，探讨了新成立的印尼凯普里省复杂的文化身份。Jogja嘻哈基金会的这首名为“Gurindam dua belas”的歌曲旨在向Kepri和整个马来世界的年轻人灌输马来人的意识。这篇文章探讨了在“增长三角”形成的“无边界”空间中，对全球、国家和地方文化身份的纠缠忠诚是如何创造出当地流行音乐的。
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Pub Date : 2020-03-02DOI: 10.1080/13639811.2020.1735155
Geoffrey K. Pakiam
ABSTRACT The significance of food in colonial Malayan society went far beyond sustenance. Food reconfigured Malaya’s physical landscape, mediated social difference, accentuated hierarchies, and shaped the textures of everyday thought. These contentions are grounded in a case study of bovine milk, focusing on how different versions were created, processed, traded, consumed, and perceived in Malaya. By analysing bovine milk’s multi-faceted history alongside other important edibles such as breast milk, sugar, rice, and coconut oil, this study investigates the extent to which patterns of agriculture, household consumption, child-rearing, and state intervention changed during Malaya’s colonial period. The social histories surrounding these foodstuffs also indicate that the fundamental drivers of Malayan consumption – namely those related to life and death – were differentiated primarily by wealth, rather than ethnicity.
{"title":"Milk for Everyone?","authors":"Geoffrey K. Pakiam","doi":"10.1080/13639811.2020.1735155","DOIUrl":"https://doi.org/10.1080/13639811.2020.1735155","url":null,"abstract":"ABSTRACT The significance of food in colonial Malayan society went far beyond sustenance. Food reconfigured Malaya’s physical landscape, mediated social difference, accentuated hierarchies, and shaped the textures of everyday thought. These contentions are grounded in a case study of bovine milk, focusing on how different versions were created, processed, traded, consumed, and perceived in Malaya. By analysing bovine milk’s multi-faceted history alongside other important edibles such as breast milk, sugar, rice, and coconut oil, this study investigates the extent to which patterns of agriculture, household consumption, child-rearing, and state intervention changed during Malaya’s colonial period. The social histories surrounding these foodstuffs also indicate that the fundamental drivers of Malayan consumption – namely those related to life and death – were differentiated primarily by wealth, rather than ethnicity.","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1735155","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44857968","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-03-02DOI: 10.1080/13639811.2020.1729540
S. Rijal
ABSTRACT Most studies on Muslim youth in post-New Order Indonesia have concentrated on those who are affiliated with global Islamist movements. Such studies overlook another spectrum of Muslim youth, those who engage with traditionalist Muslim groups. This article analyses the growing popularity of Hadhrami Arab preachers among urban Muslim youth in contemporary Indonesia. The preachers who claim descent from the Prophet are popularly called habib (sing.) or habaib (pl.). Inheriting holy blood from the Prophet, habaib have enjoyed a special status and respect among Indonesian Muslims, especially traditionalist ones. This study focuses on the late Habib Munzir al-Musawa and his sermon group (majelis taklim), the Majelis Rasulullah (The Prophet’s Assembly), as well as his young followers in Jakarta. The Majelis Rasulullah is arguably the most popular sermon group in Indonesia and has attracted tens of thousands of people to its public preaching events. Seeking to explain its popularity, this study considers the views and experiences of Habib Munzir’s young followers concerning their participation and activism within the group. It explores both structural and cultural factors that drive urban Muslim youths to participate in the sermon group. Borrowing Bayat’s perspective on Muslim youth and leisure, the paper argues that Indonesian Muslims participate in the habaib sermon groups not only for spiritual shelter but also because they see them as sites where they can express both their piety and their ‘youthfulness’ in the midst of uncertainty, discontent, and limited spaces for expressing themselves in Jakarta.
{"title":"Following Arab Saints","authors":"S. Rijal","doi":"10.1080/13639811.2020.1729540","DOIUrl":"https://doi.org/10.1080/13639811.2020.1729540","url":null,"abstract":"ABSTRACT Most studies on Muslim youth in post-New Order Indonesia have concentrated on those who are affiliated with global Islamist movements. Such studies overlook another spectrum of Muslim youth, those who engage with traditionalist Muslim groups. This article analyses the growing popularity of Hadhrami Arab preachers among urban Muslim youth in contemporary Indonesia. The preachers who claim descent from the Prophet are popularly called habib (sing.) or habaib (pl.). Inheriting holy blood from the Prophet, habaib have enjoyed a special status and respect among Indonesian Muslims, especially traditionalist ones. This study focuses on the late Habib Munzir al-Musawa and his sermon group (majelis taklim), the Majelis Rasulullah (The Prophet’s Assembly), as well as his young followers in Jakarta. The Majelis Rasulullah is arguably the most popular sermon group in Indonesia and has attracted tens of thousands of people to its public preaching events. Seeking to explain its popularity, this study considers the views and experiences of Habib Munzir’s young followers concerning their participation and activism within the group. It explores both structural and cultural factors that drive urban Muslim youths to participate in the sermon group. Borrowing Bayat’s perspective on Muslim youth and leisure, the paper argues that Indonesian Muslims participate in the habaib sermon groups not only for spiritual shelter but also because they see them as sites where they can express both their piety and their ‘youthfulness’ in the midst of uncertainty, discontent, and limited spaces for expressing themselves in Jakarta.","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-03-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1729540","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44630378","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-03-02DOI: 10.1080/13639811.2020.1732094
Wang Zhaoyuan, Danny Wong Tze Ken, Welyne Jeffrey Jehom
ABSTRACT When many Chinese immigrants settled in the Malay peninsula in the late 19th century, they not only brought the patron gods of their homeland, but also created a new local patron deity – the alien Datuk Gong. Datuk Gong worship is a combination of Malay keramat and Chinese Bo Gong worship. Although usually regarded as a personal guardian spirit, Datuk Gong is also seen as a communal patron deity of some Chinese communities in Malaysia. Different communities shape their own images of the patron deity based on the social reality, especially that of ethnic groups in these communities. This article selects two Chinese communities in Malaysia, Broga in Negeri Sembilan and Machap Baru in Melaka, as examples of distinct types of Datuk Gong worship: Chinese spirit worship versus trans-ethnic saint worship. A comparative analysis of similar legends of Datuk Gong, and disparate rituals and development of the worship in the two communities indicates that Datuk Gong worship reflects the Chinese community’s understanding of the social reality they have experienced, and their response to changes in the social environment.
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Pub Date : 2020-01-02DOI: 10.1080/13639811.2020.1725328
{"title":"Russell Jones (1926–2019)","authors":"","doi":"10.1080/13639811.2020.1725328","DOIUrl":"https://doi.org/10.1080/13639811.2020.1725328","url":null,"abstract":"","PeriodicalId":44721,"journal":{"name":"Indonesia and the Malay World","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13639811.2020.1725328","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43324103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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