Pelamin perkahwinan atau lemba’ dalam masyarakat Iranun di Sabah, Malaysia menampilkan rekabentuk yang tersendiri dalam adat persandingan perkahwinan. Penonjolan objek budaya (artifak) dan kerencaman warisan adat menjadi identiti masyarakat ini. Secara tradisional reka bentuk pelamin dalam perkahwinan menggabungkan unsur-unsur material seperti pahar, tepak sireh, barang kemas (tembaga), dulang, tempat duduk, tempat tidur, perhiasan diri, sepak manggis dan pelbagai alatan lain. Selain itu, artifak yang menghiasi seluruh ruang pelamin adalah termasuk pelbagai jenis kain rentang atau tabir (ulap-ulap), hiasan, kelambu, bantal, payung, tikar dan lainlain yang turut memberi pengertian tentang khazanah budaya Iranun. Selain itu, unsur warna yang diperagakan pada pelamin perkahwinan Iranun mencerminkan lambang identiti dan status kedudukan sosial dalam masyarakat. Wedding dais or lemba’ in Sabah Iranun community features a distinctive design in the wedding customs of marriage. The special highlights are cultural objects (artifacts) and the composition of the identity of the custom heritage community. Traditionally, the design of the wedding dais combines the elements like pahar material, slap betel, jewelry (copper), trays, seats, bedding, jewelery, sepak manggis and other tools. In addition, the artifacts that decorate the entire space of the dais is composed of various types of banners or scenes (ulapulap), furnishings, curtains, cushions, umbrellas, mats and other tools. The elements of color displayed on the Iranun wedding dais reflect the identity and status symbol of social standing.
Masyarakat Bajau Sama’ di Kota Belud masih mengamalkan tradisi makan sirih. Kajian ini berfokus kepada budaya makan sirih yang digambarkan melalui peralatan budaya yang digunakan. Aspek reka bentuk, motif dan corak dikenal pasti dalam konsep peralatan budaya yang menyimpan mesej dan nilai murni dalam masyarakat. Istilah selapa digunakan etnik Bajau Sama’ merujuk kepada peralatan budaya ini. Umumnya, komponen pelengkap sesebuah selapa tradisional terdiri daripada anak lapa/cupu, kelekati dan gusu yang masing-masing diperbuat daripada bahan logam. Sesebuah selapa yang dilengkapi ramuan piak sirih dipercayai sangat berkait rapat dengan falsafah kehidupan masyarakat.Memandangkan peralatan budaya makan sirih amat rencam, maka kajian ini berusaha mendokumentasi peralatan dan makna budaya penggunaan selapa dalam etnik Bajau Sama’ Kota Belud. Kajian juga berusaha untuk menginterpretasi makna dan kaitan penggunaan selapa terhadap adat dan budaya. Kajian yang bersifat kualitatif ini adalah untuk mendapatkan data dan sumber secara terus di lapangan. Maklumat kajian sebahagian besar diperoleh daripada responden yang mengamalkan tradisi makan sirih dan pengumpul peralatan budaya. Data kajian dianalisis menggunakan Pendekatan Erwin Panofsky (1955) yang menekankan aspek ikonografi, deskripsi dan pengklasifikasian. Nilai-nilai budaya makan sirih bukan sahaja dipaparkan melalui konsep visual tetapi dapat dinyatakan melalui perlakuan makan sirih dalam kalangan masyarakat Bajau di Kota Belud.The Bajau Sama community in Kota Belud still practices the betel leaf-eating tradition. This research focuses on the culture of eating betel leaf, which is described through the use of cultural equipment. The aspects of design, motives and patterns are identified in the cultural equipment, which stores unique messages and positive attributes of the community. The term of selapa is used by the Bajau Sama’ to refer to the equipment used for consuming betel leaf. Generally, the main components of a traditional selapa consist of lapa/cupu, kelekati and gusu which are made of metal. Selapa, which consists of sireh plak ingredient, is believed to be very close to the community’s lifestyle philosophy. Since there are many ways of eating betel leaf, this research focuses on documenting the equipment and the meaning behind the culture of using selapa by the Bajau Sama’ ethnic of Kota Belud. This research also aims to interpret the meaning and relationship of using selapa with regard to the customs and culture of the community. A qualitative data collection method was employed during the fieldwork to collect raw data and other resources. Most of the information in this research was gathered from respondents who eat betel leaf and collect antique selapa equipment. The data was analysed using Erwin Panofsky Approach (1955) which emphasizes the iconographic aspect, description and classificatory. The values of the betel leaf-eating culture are not only visually presented but also interpreted ithrough the practice of betel leaf-eating culture among the Bajau community in Kota Belud.
AbstrakEtnik Bajau merupakan etnik kedua terbesar di Kota Belud. DI daerah ini, sebahagian petaninya menjalankan kegiatan pertanian dan penternakan untuk meneruskan kelangsungan hidup. Bagi kaum lelaki, senjata amat penting dalam kehidupan seharian kerana kegunaannya sebagai alat untuk memburu, bercucuk tanam dan utiliti harian. Jenis senjata yang dihasilkan ialah pida’ (parang pendek), guk (parang), lading (pisau), keris, kagayan (parang panjang), beladau (parang jenis sabit) dan gayang (pedang). Fungsi pida’, guk beladau dan lading lazimnya digunakan untuk aktiviti harian seperti bercucuk tanam dan memburu. Karis, kagayan, dan gayang pula digunakan sebagai alat untuk mempertahankan diri. Setiap senjata memainkan peranan penting dalam kehidupan masyarakat. Walaupun begitu, setiap senjata yang ditempa boleh dimanipulasi sebagai senjata untuk melindungi diri daripada ancaman bahaya terutamanya daripada haiwan buas dan berbisa. Pelbagai jenis motif dan hiasan pada senjata melalui olahan idea yang diambil daripada persekitaran mereka. Tujuan kajian ini dihasilkan adalah untuk meneliti bentuk dan motif pada senjata tradisional dari segi visual dan istilahnya. Kajian lapangan (fieldwork) dijalankan di daerah Kota Belud khususnya di Kampung Siasai Jaya, Kampung Siasai Dundau, Kampung Siasai Kumpang, dan Kampung Tengkurus. Data yang diperolehi adalah berbentuk kualitatif dengan mengaplikasi indikator teori ikonografi daripada Panofsky (1939). Penelitian tentang data kajian melalui tiga peringkat iaitu identifikasi, analisis formalistik dan interpretasi makna. Motif yang dikenal pasti terbahagi kepada dua kategori iaitu bersifat organik dan geometri yang merangkumi motif flora, fauna, dan alam sekitar. Pengkaji juga melakukan pengesahan data bersama beberapa informan. Langkah ini bertujuan agar bentuk dan motif serta makna dalam nilai budaya etnik ini betul dan selaras dengan maklumat yang telah diberikan.
Mangrove swamp forests in Malaysia can reach maturity up to over 70 years and have 100 mangrove swamps that cannot sin other countries. Mangrove swamps are coastal wetlands that cannot find around the tropics and subtropics. The characterized Mangrove plants as halophyte trees live in high salt content areas and grow in tidal waters. In Sabah, the Kota Kinabalu Wetlands Conservation Society (Sabah Wetlands Conservation Society) preserved the unique mangrove swamp with 24 hectares hidden behind the rapid development of the State of Sabah capital. In this research, researchers researched Rhizophora Apiculata Blum. Trees and Rhizophora Mucronata Lam. as one source of coloring on batik cotton fabric. Mangrove tree structures have the potential to produce color pigments. Techniques used in color production on batik cotton fabric include mordanting technique, batik canting technique, material extraction technique, fixation technique, wax removal, and experimental colorfastness on batik fabric sampling. Throughout this research, mangrove trees are still well preserved-besides, Rhizophora apiculata Blum. Rhizophora mucronata Lam. trees can produce various colors that can guide the textile industry and batik industry in Sabah and worldwide.
There is no doubt in this age the role of women in economic development is no longer doubted at present and in fact able to match the capabilities of men. The involvement of women in the effort to provide their contributions and services to the country is not a small sacrifice. There are many things that they need to manage and at the same time balance their career as well as their family lives. This can be seen through the economic development they have achieved particularly in producing the kuron, a Sabah traditional pottery. This type of traditional pottery is usually made by women who are creative in conveying their ideas from a technical point of view, design and unique motifs. The purpose of this research is to highlight the skills and abilities of women as icons in the production of traditional pottery crafts. The researchers look at the women icon in detail using the feminist idea introduced by June Hannam (2007) that emphasizes on the current competitiveness and position of women in improving economic development. The aesthetic elements found in the production of this traditional pottery can not only explain its cultural value but also showcases the functional utility and the important role it plays in developing the economy of kuron pottery in Sabah. This can become a source of income and contribute in generating the country's economy.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.