The Kimaragang, an indigenous Dusunic ethnic group from the Districts of Kota Marudu and Pitas in Sabah, Malaysia (formerly North Borneo), traditionally practice the shifting cultivation of hill rice with maize. This study focuses on Kimaragang hill rice cultivation and discusses some of their traditional agriculturally-focused beliefs and communal healing and cleansing rituals. Over time, with the conversion to Christianity and the movement towards the towns of Tandek and Kota Marudu, many of these practices have declined. Christianity became the main religion among the Kimaragang during the 1950s and more so after the expulsion of missionaries from Sabah in the early 1970s. The factors that led to this large-scale conversion to Christianity and the gradual demise of some of the old agricultural rituals and some of the associated beliefs are herein examined. Other factors for this decline are also discussed. keywords: Kimaragang-hill rice-traditional beliefs-communal healing and cleansing rituals-Christian conversion
Suku kaum Melayu Brunei telah menetap di sepanjang persisiran pantai barat Sabah sejak dari zaman awal Kesultanan Melayu Brunei lagi. Seperti suku kaum Melayu lain di Nusantara, berpantun ialah sebahagian daripada budaya mereka yang istimewa sejak dari dahulu hinggalah sekarang. Dalam kerja lapangan yang telah dijalankan di beberapa buah kampung Melayu Brunei di sekitar pantai barat Sabah, sejumlah pantun yang bertemakan cinta dan kasih sayang telah dirakamkan, ditranskripsi dan didokumentasi. Pantun kasih sayang yang terkumpul ini, antaranya menonjolkan unsur-unsur rasa rindu, jatuh hati, naik berahi dan hajat di hati untuk merisik dan meminang. Selain mendokumentasi sejumlah pantun yang bertemakan cinta dan kasih sayang, tumpuan kupasan dalam makalah ini adalah terhadap unsur “berahi” yang terbayang dalam pantun kasih sayang orang Melayu Brunei. Selain itu, perbandingan terhadap pantun cinta Melayu Brunei di Sabah dengan pantun cinta Melayu dan Tionghoa Peranakan terpilih juga akan dilakukan. Menerusi kupasan sedemikian, keistimewaan perasaan cinta dan berahi dalam budaya suku kaum Melayu Brunei di Sabah akan tertonjol kepada pembaca. Kata kunci: Melayu Brunei, pantun cinta, kasih sayang, unsur berahi. Abstract The Brunei Malay ethnic group settled all along the western shores of Sabah since the early part of the formation of the Brunei Malay Sultanate. As is the case with other Malay ethnic groups in Nusantara, reciting the pantun is part of their unique culture since the bygone days until the present time. In a field study conducted in several Malay Brunei kampongs along the western shores of Sabah, a number of pantuns with the themes of love and affection were recorded, transcribed and documented. These love pantuns that have been collected , among other things highlight the elements of yearning, falling in love, feeling amorous and wanting to seek a person’s hand in marriage. Apart from documenting some pantuns with the themes of love and affection, the focus of this article is on the element of lust which is reflected in these pantuns of love of the Brunei Malays. In addition, a comparison will be made between these love pantuns and selected Malay and Straits-born Chinese pantuns. By making this analysis, the uniqueness of the elements of lust and affection in Brunei Malay pantuns will be unravelled. Keywords: Brunei Malay, loved pantun, affection, elements of lust
Many contemporary Buddhist organisations have registered in Malaysia since the early 21st century. This article aims to analyse the issues of rationalisation in terms of the structure of organisational and the business concepts of five contemporary Buddhist organisations. In-depth interview, telephone interview, and observation were the methods used to gather qualitative data from the informants and the websites of the selected organisations. Weber’s concepts of rationalisation were employed to analyse data collected from the field as well as the secondary data. In terms of the organisational structure, our analysis revealed that two out of five selected Buddhist organisations, namely Kechara and Tzu Chi, are highly structured and formalised. In addition, their bureaucracy is in line with Weber’s rationalisation model that emphasised calculability, predictability, control, and capitalism. In terms of business, two out of five selected Buddhist organisations, namely the Buddha’s Light International Association and the Nalanda Buddhist Society do not participate in business. In other words, these two organisations showed that the Buddhist’s norm and values do not rationalise the believers into accumulating wealth as their goal and then creating the spirit of capitalism. However, the Kechara, Tzu Chi, and Buddhist Business Network do actively participate in business activities to generate their own income. The elements of calculability, predictability, control, and capitalism are significant in all the three organisations’ business involvement too. Overall, this study has indirectly highlighted the similarities and differences of the five selected contemporary Buddhist organisations in Malaysia with respect to their structure of organisation and business involvement based on Weber’s concepts of rationalisation.
The tales of Abu Nawas, which originated in Arab-Persia are popular humorous stories told in the Malay world. Several written sources reveal that these tales spread to the Malay world between the 13th and 15th centuries, through the books One Thousand and One Nights and Hikayat Abu Nawas . Drawing from field trips conducted in a number of places in Sabah, a total of 13 tales, that had been transmitted orally among Sabah indigenous informants, have been collected. Upon comparison with Hikayat Abu Nawas , it was found that some of the Sabah folk version of Abu Nawas tales are similar to those published in Hikayat Abu Nawas while some are very different. This study attempts to compare the motifs of the original Abu Nawas tales with those of the Sabah folk version based on the principles of intertextuality. The intertextual comparison shows that early on, the indigenous people of Sabah had been exposed to the Abu Nawas stories. Later however, the stories were retold based on local elements. In the end, the indigenous storytellers of Sabah began to create their own version with motifs different from that of the original tales. These retold stories are rich in local color and motifs, highlighting the genius and creativity of local Sabah storytellers. Keywords: Abu Nawas, humorous tale, intertextuality, motif comparison, local genius, creativity Abstrak Cerita Abu Nawas ialah cerita jenaka popular di alam Melayu yang berasal dari Arab-Parsi. Beberapa sumber tulisan melaporkan bahawa cerita ini telah disebarkan ke alam Melayu antara kurun ke-13 hingga kurun ke-15 melalui Hikayat Seribu Satu Malam dan Hikayat Abu Nawas . Dalam kerja lapangan yang dikendalikan di beberapa tempat di Sabah baru-baru ini, sejumlah tiga belas buah cerita Abu Nawas, yang tersebar secara lisan dalam kalangan informan pelbagai etnik peribumi Sabah telah dikumpul. Setelah diteliti, sesetengah daripada cerita Abu Nawas versi rakyat Sabah didapati mirip dengan cerita Abu Nawas yang diterbitkan dalam Hikayat Abu Nawas manakala sesetengah yang lain didapati jauh berbeza. Tulisan ini bertujuan membuat perbandingan antara motif cerita Abu Nawas versi rakyat Sabah dengan motif cerita Abu Nawas dalam Hikayat Abu Nawas berasaskan prinsip intertekstualiti. Hasil perbandingan intertekstual yang dilakukan mendapati bahawa, pada mulanya penduduk peribumi Sabah telah didedahkan dengan cerita Abu Nawas. Terdapat sesetengah cerita Abu Nawas kemudiannya telah diolah semula berasaskan unsur tempatan. Akhir sekali, pencerita peribumi Sabah telah mencipta sejumlah cerita Abu Nawas, yang motifnya berbeza sama sekali daripada motif cerita Abu Nawas asal. Cerita Abu Nawas versi rakyat Sabah seperti ini didapati kaya dengan motif dan unsur tempatan. Penghasilan cerita Abu Nawas versi rakyat Sabah turut menonjolkan kearifan dan kreativiti yang ada pada pencerita tempatan Sabah. Kata kunci: Abu Nawas, cerita jenaka, intertekstualitii, perbandingan motif, kearifan tempatan, kreativiti
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 yang diamalkan oleh etnik Murut tahol bagi mengubati beberapa jenis penyakit fizikal. Seterusnya, unsur-unsur kearifan tempatan yang berkait dengan pengubatan tradisional etnik Murut Tahol turut dibincangkan. 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 daripada 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 mentafsir maksud mimpi dan sasampui (mantera). Kebijaksanaan etnik Murut Tahol dalam mengenal pasti jenis tumbuh-tumbuhan yang sesuai dijadikan ubat berserta kaedah penyediaan ubat-ubatan yang ringkas telah menonjolkan kearifan yang ada pada etnik Murut Tahol sejak turun-temurun.
Muinsamung ialah ritual turun-temurun etnik Tombonuo, yang menetap di daerah Pitas, Sabah. Ritual ini pada asalnya berkait rapat dengan aktiviti mengayau sebelum Syarikat Berpiagam (British) Borneo Utara mentadbir Borneo Utara (Sabah) pada akhir kurun ke-19. Makalah ini bertujuan menganalisis aspek perubahan ritual muinsamung berasaskan teori perubahan ritual. Selain itu, pengolahan tarian Sumanggak oleh Suana Kabora pada tahun 1983 sebagai satu usaha kreatif bagi memulihara ritual silam Tombonuo turut diteliti. Bagi mengumpul data kajian, dua siri kerja lapangan yang menggunakan kaedah temu bual dan pemerhatian telah dilakukan di tiga buah kampung Tombonuo di daerah Pitas. Kajian ini mendapati fungsi ritual muinsamung yang berkait dengan aktiviti mengayau telah berubah menjadi ritual monginsamung, yang dikendalikan untuk upacara pengebumian disebabkan perubahan politik dan kehendak sosial. Disebabkan wujudnya keinginan untuk memastikan agar ritual turun-temurun etniknya terus dikekalkan, sebahagian daripada persembahan ritual lama ini telah diolah secara kreatif oleh anggota masyarakat menjadi satu bentuk tarian lantas dianggap sebagai satu perubahan daripada ritual yang sakral kepada persembahan estetik yang sekular.
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