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Pakaian/Aksesori/Senjata/Pengangkutan/Gaya Hidup Masyarakat Melayu Zaman Silam
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Mon dan Melayu
Dalam History of Laos oleh Maha Sila Viravond,seorang sarjana Laos,ada menceritakan bahasa purba yang dipertuturkan di Indochina pada zaman silam adalah Khmer Boran (Khmer purba),Suey,Kha,Mon dan Malayu.Saya begitu terharu sebab sejarahwan Laos mengaku bahasa saya sebagai bahasa purba Indochina pada masa silam.Pengarang buku ini bukan cakap saja.Beliau sudah mengkaji dari riwayat Laos purba,manuskrip dan catatan-catatan orang dahulukala.
Orang Lao adalah serumpun dengan orang Thai di Thailand.Namun dari segi sejarah,orang Lao lebih dahulu menduduki Indochina sebelum migrasi beramai-ramai orang Thai pada abad ke-12 dan 13.Semasa orang Lao sampai di Indochina,sudah ada orang Mon,Khmer dan Malayu yang membuat penempatan di sana-sini.
Orang Mon pula adik-beradik dengan orang Khmer seperti juga orang Pyu serumpun dengan orang Bamar (Burma) terutamanya dari segi linguistik.Orang Mon jika kita perhatikan banyak berkongsi kostum dan budaya dengan orang Melayu terutama dari utara.Bahasa Siam iaitu bahasa Thai selatan banyak dipengaruhi oleh sukukata Mon-Khmer dan bahasa Melayu Segenting Kra.Sebab itu orang Pendang yang berbahasa Siam,tidak akan difahami oleh orang yang faham bahasa Thai standard atau Thai Bangkok.Bunyi macam nak sama bagi orang yang tidak tahu.Samalah kalau kita dengar orang Kemboja (Khmer) bercakap.Bunyi macam bahasa Thai tapi lebih berirama.Lebih kurang macam dengar bahasa Korea,Jepun atau Mandarin.
Orang Mon pernah bina peradaban.Pagoda kebanggaan Myanmar,Shwedagon itu adalah binaan orang Mon.Di tengah Thailand,pernah muncul sebuah city-states Mon paling terkenal,Dvaravati.Di Burma pernah wujud kerajaan Hamsavati di mana sejarahwan Khmer mendakwa kononnya dua lelaki dari negeri Melayu telah menubuhkan kerajaan ini sebabnya nama dua lelaki itu,Samala dan Vimala adalah nama yang berkait dengan dinasti Ketomala,iaitu istilah Khmer kepada dinasti raja-raja Melayu dari kerabat Kedah Tua.Pada masa dahulu,raja-raja Melayu memerintah kerajaan yang rakyatnya bercampur antara Melayu,Mon,Khmer dan Thai.
Masa kemuncak peradaban Mon,ia banyak mempengaruhi kesenian Khmer dan Burma,sekaligus kepada orang Thai juga.Orang Mon selalu mengenangkan tempat asal-usul mereka,yang dinamakan Ramanadesa atau 'Negeri Raman'.Menariknya negeri Reman memang ada di utara negeri Perak dulu yang kini sudah sebahagiannya terserap ke Thailand dan yang lain jadi daerah Hulu Perak.Jelas,dua raja pengasas Hamsavati itu kemungkinan besar berasal dari negeri Reman.
Jika anda ingin mengkaji bahasa Siam (bukan bahasa Thai),anda perlu kaji juga bahasa Mon,sebab banyak sukukata dialek utara termasuk bahasa Siam mempunyai pengaruh bahasa Mon.Sesungguhnya orang Melayu utara semenanjung memiliki kenangan dan pengalaman dengan bangsa-bangsa di Indochina berbeza dengan orang Melayu di Selangor atau di Johor yang banyak bercampur dengan orang Jawa atau Bugis,juga orang Melayu Borneo yang mempunyai pengalaman dengan orang Dayak,Kadazan dan lain-lain.
Hari ini orang Mon perlahan-lahan pupus bahasa dan budaya.Sebahagian terserap ke masyarakat Thai dan sebahagian sudah menjadi orang Burma.Mereka hilang negara dan jatidiri.Jika mereka memegang tampuk pemerintahan sekalipun,mereka tidak berupaya membawa imej orang Mon,sebaliknya mereka menjadi orang Thai atau Burma.Berbeza dengan dua lagi bangsa yang hidup sezaman dengan mereka,orang Khmer dan Melayu yang masih punya negara.
Kita bersyukur sebab perjuangan orang Melayu di selatan Thailand masih bergelora dan sedikit-sebanyak merunsingkan Thailand.Sekurang-kurangnya orang Melayu di sana masih kuat untuk menuntut hak.Tidak seperti orang Mon yang seolah-olah menyerah pada nasib dan terus membiarkan diri pupus ditelan zaman.
- Srikandi -
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Malacca Musket / Istinggar Melaka / Mosquete Luso-Cingalo-Malaio
Malacca Musket / Istinggar Melaka / Mosquete Luso-Cingalo-Malaio
This matchlock being displayed at the CCCM Museum Lisbon is labelled as either Malaccan or Ceylonese. But it looks too cool to be Ceylonese. Besides, the hammer on ceylonese matchlocks are shaped like heads of animals or heathen gods while Malay gun hammers look more Islamic like on this musket. Since this gun is Malaccan, it definitely was made no later than 1511.
Sources : Museu do CCCM, Lisboa, inv. 1000
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Selain keris,apakah lagi senjata tradisional yang biasanya dibawa dan dipakai orang semasa menghadiri majlis-majlis rasmi? |
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jkkkj posted on 29-10-2013 12:03 AM 
Selain keris,apakah lagi senjata tradisional yang biasanya dibawa dan dipakai orang semasa menghadir ...
setakat ini dalam kajian.. cuma Keris sahaja
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Kota Johor Lama
Kota Johor Lama terletak di tebing kiri menghilir Sungai Johor kira-kira 27km dari Bandar Kota Tinggi atau kira-kira 30km dengan darat melalui jalan ke Desaru masuk ke Teluk Sengat.
Sejarah Kota Johor Lama bermula pada tahun 1540 apabila Sultan Alauddin Riayat Shah II (Raja Johor Kedua 1528-1564) berpindah ke Tanjung Batu yang terletak di tepi Sungai Johor.
Baginda telah mendirikan sebuah kota yang dibina daripada susunan batu dan kemudianya ditambak dengan tanah dan sekarang dikenali sebagai Kota Johor Lama. Dengan terbinanya kota ini, kerajaan Johor menjadi sebuah negeri yang kuat sehingga dapat mematahkan serangan Acheh beberapa kali.
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We didn’t know significance of the stones, says Lembah Bujang builder
By Ida Lim
December 3, 2013
Locals looking around the site where candi number 11 once stood in Lembah Bujang, Kedah, December 2, 2013. — Picture by K.E. Ooi
KUALA LUMPUR, Dec 3 — Hit by brickbats for bulldozing the remains of an ancient Hindu civilisation in Lembah Bujang in Kedah, a housing developer for the area has claimed to be unaware of the site’s historical significance.
Saw Guan Keat, project manager for Bandar Saujana Sdn Bhd, was reported in The Star newspaper as saying the company would have left candi number 11 alone if they had known the stones on the land were the temple ruins of a once-great civilisation.
“We had a site visit before land clearing started in September. We saw a stone structure (the candi). We did not know what it was, ” Saw was quoted saying.
He added: “If we had known the structure was a historical site, we would not have cleared it.”
According to Saw, the company had learnt of the stones’ significance only through news reports, by which time it was too late as its contractors had already discarded the demolished structure as debris.
He related that Bandar Saujana had taken over the development project for the area from another builder, adding that the project had been approved by the Sungai Petani municipal council in the mid 1990s.
Saw said Bandar Saujana had twice carried out land searches at the Kedah Land Office — on January 14 this year before purchasing eight plots of land from the previous developer and again on July 30.
On both occasions, the land search showed that there were no encumbrances for the land, which Bandar Saujana subsequently purchased in February this year.
A local archaeologist has also said the 8th century candi can be rebuilt if drawing plans of the temple are available.
“ As long as we have the plans, we can reconstruct it, ” Prof Dr Mokhtar Saidin, who is the director of USM Centre for Global Archaeological Research (CGAR), was quoted saying.
He reportedly said that the candi could be rebuilt using laterite and pebbles found in Lembah Bujang if those materials were originally used.
Tourism and Culture Minister Datuk Seri Nazri Aziz said the National Heritage Act 2005 could be used to impose a stop work order even if private property is involved.
The Kedah state government has since asked the developer to stop the land clearing pending investigations into the issue, which it has complied with.
Lembah Bujang is the richest archaeological site in Malaysia and the home of the oldest man-made structure recorded in Southeast Asia — a clay brick monument dating back to 110AD.
Excavations on the site have also uncovered jetty remains, iron smelting sites and relics with Hindu and Buddhist influences that point towards a Hindu-Buddhist kingdom there as early as 110 CE.
British colonists first discovered the ancient ruins in the 1840s and ever since, archaeologists from the world over have visited the site to conduct extensive research.
In 1974, the then Museum Department commissioned a team of archaeologists to reconstruct 10 of the candi where four were relocated to the current museum grounds while the rest were left in situ.
Since then, researchers and archaeologists have found more candi located all over the Lembah Bujang and a recent study by Universiti Sains Malaysia (USM) revealed that there are 127 archaeological sites in Kedah with over 90 candi in Lembah Bujang.
Many sites are still in the midst of being excavated and a team from the USM Centre for Global Archaeological Research (CGAR) also has a base there excavating and researching some of the sites in the valley
- The Malay Mail -
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terbaik la kajian HangPC2 .. im follooooooowww !! |
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Datuk Keramat
The religious belief of the Datuk Keramat worship can be found in Malaysia, Singapore and along the Strait of Malacca. It is a fusion of pre-Islamic spirit belief, Sufi saint worship and Chinese folk religion.
Origins
According to local legends, all Datuks were once humans who had a standing in society either for their position or special attributes. They could have been an important leader, a renowned healer, a silat warrior, a pious man or even a shaman. Upon their death, locals and their followers would sometimes offer prayers at their gravestones, in line with the concept of keramat. With the arrival of Chinese immigrants who carried along with them the Confucianist belief of ancestor worship, both practices converged and formed a new micro-culture as observed today. Datuks, referred to in Chinese as Na Tuk Kong (earth spirits), is considered a localised form in the worship of the spirit of the land, along with Tu Di Gong.
Shrines
Around the Malaysian countryside some small, red-coloured painted shrines by the roadside or under a tree can be found, and these shrines are usually worshipped by the residents living around the neighbourhood. The shrines are normally of a fusion Chinese-Malay design, with Islamic elements such as the crescent moon decorations. Inside the simple room, a small, decorated statue is venerated, depicting the datuk. Around the statue offerings are brought, sometimes on a small altar in front of the datuk statue.
Types
One belief is that there are a total of nine types of Datuks, and that each of them were once great warriors and expert in Malay local martial arts, the Silat except for the last Datuk. They were also known to possess great magical powers. Worshippers usually pray to Datuks for protection, good health, and good luck, and sometimes seek divine help to overcome their problems.
Below are the nine Datuks named according to their seniority from the eldest to the youngest :
1. Datuk Panglima Ali (Ali)
2. Datuk Panglima Hitam (Black)
3. Datuk Panglima Harimau (Tiger)
4. Datuk Panglima Hijau (Green)
5. Datuk Panglima Kuning (Yellow)
6. Datuk Panglima Putih (White)
7. Datuk Panglima Bisu (Mute)
8. Datuk Panglima Merah (Red)
9. Datuk Panglima Bongsu (Youngest)
The structure of Datuk worship is diversified according to localities. For example, in the old quarters of Georgetown, the presence of The Seven Brothers or Tujuh Beradik is common while in the royal town of Klang in Selangor, most of the spirits worshipped are believed to be members of the royal court (Sultans, officers, warriors etc), each with their own unique identity.
Worship ritual
Worshippers usually offer fresh flowers, sireh (betelnuts), rokok daun (local hand rolled cigarettes), sliced pinang (areca nuts) and local fruits. An important part of the praying ritual is also to burn some kemenyan (benzoin - made of a local gum tree, when burnt will emit a smoky fragrant smell).
If their prayers are answered, the worshippers usually return to the shrine and make offerings or hold a Kenduri (feast). Another common practise is for individuals to renovate the shrines to create a better looking shrine for the Datuk. In most places where there is a heavy presence of Datuk spirits, it is common to see shrines becoming larger over time, especially if individuals consider the Datuk to be 'powerful'.
The kenduri items usually consist of yellow saffron rice, lamb or chicken curries, vegetables, pisang rastali (bananas), young coconuts, rose syrup, cherrots (local cigars) and local fruits.
Pork items are considered impure and are therefore totally forbidden in a shrine; visitors are also asked to not show disrespect when inside or around a shrine.
NA TUK KONG
Na Tuk Kong (Chinese : 拿督公, Pinyin: Na Du Gong) are local guardian spirits in Malaysia. One derivation of the name unites Dato or Datuk from the local Malay word for 'grandfather', which is used as an honorific, combined with Kong from the Malaysian Chinese, also used as an honorific. Another derivation of Na Tuk Kong is that they belong to the gods of Teh Choo Kong (Tu Di Kong) which originated from China.
One of the notable features of traditional Asian religions is nature worship. Na Tuks could be remnants of pre-Islamic Malay religion. Before Jabatan Agama Islam (JAIS) started to clearly define what Islam is and isn't, the worship of Datos and Keramats were widespread among Malays and Indian Muslims. In Malay pagan spirits are usually called fin kafir while guardian spirits are called penunggu. Penunggu usually means watchman, guard or attendant.
Datos and Keramats were seen as an alternative power to help in spiritual healing and grant protection. Mediums (bomoh) were engaged to enable communication between worshippers with the Datos and Keramats. The Datos and Keramats include spirits residing in trees, stones and even the spirits of well known local Muslim religious teachers (worshipped at their graves).
The worship of Datos among Malays and Indian Muslims declined steadily after JAIS started clamping down on such activities. By that time, Dato worship have taken root in the local Chinese spiritual beliefs.
It is not clear why the Chinese, having their own Earth deity can easily accept the Dato into their religious pantheon. May be they need a local deity to gain more spiritual protection. Datos are known to grant winning numbers to worshippers. That could be one reason Datos were absorbed into the Chinese religious pantheon.
Na Tuk Ah Li (Datuk Ali)
One of the Malay-Chinese Na Tuk Kongs in Malaysia
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Pengaruh dari Pakaian Cina '' Hanfu ''
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Pemahaman Busana Tradisional Melayu (Adat & Adap)
1. Pemakaian Baju Melayu telah di ‘ kuat-kuasa ’ kan sewaktu pemerintahan Sultan Muhammad Syah (1424-1444) – Sultan ketiga dari empayar Kesultanan Melayu Melaka.. Beliau telah mengeluarkan satu bentuk titah yang melarang orang-orang Melayu memakai cara Atas Angin (Arab, India & Eropah) serta cara Bawah Angin (China & Khmer).. Pada hari Jumaat juga semua lelaki Melayu di kehendaki pergi ke Masjid dengan memakai sepersalinan bersih dan cantik lengkap bertanjak dengan wangian kasturi.. Pemakaian serban Arab bagi lelaki Melayu hanya dibenarkan di dalam masjid sahaja..
2. Asal baju Melayu & baju sikap / layang adalah berlengan pendek (3 suku). Ada juga baju Melayu yang di buat tidak berlengan.. Asal seluar Melayu juga adalah pendek separas betis kaki.. Pada zaman Bendahara Paduka Raja Abdul Jalil diangkat menjadi Sultan Johor setelah mangkatnya Sultan Mahmud II (Mangkat dijulang ) pada tahun 1699, beliau telah mengubah pemakaian baju dan seluar dengan memanjangkan kain sehingga ke pangkal lengan (baju) dan ke pangkal buku lali (seluar).. Semua buatan baju Melayu dan seluar adalah berkekek dan berpesak..
3. Baju sikap / baju layang pula hanya boleh dipakai oleh golongan Bangsawan yang berdarah Raja dan juga orang-orang yang di anugerahi gelaran seperti Datuk, Tun dan sebagainya.. Jadinya bukan semua orang boleh memakai baju sikap ini..
4. Pemakaian tanjak / destar / ikat kepala juga telah ditetapkan mengikut darjat dan pangkat masing-masing dari jenis kain yang digunakan sehingga cara ikatan dan lipatan.. puncak tanjak yang dipanggil ‘Daun’ pula dihalakan ke sebelah kiri bagi rakyat biasa dan ke sebelah kanan (atau duduk) di tengah-tengah bagi golongan bangsawan dan Di Raja.. Manakala ekor tanjak yang disebut ‘pucuk’ pula perlu disimpan ke dalam bagi semua lapisan rakyat jelata melainkan 2 golongan sahaja iaitu Raja (termasuk ahli keluarga) dan Laksamana.. Pucuk ini adalah lambang kuasa yang ada pada seseorang.. Begitu juga dengan lapisan ‘ tingkat ’ lipatan.. makin besar darjat dan pangkat seseorang, makin tinggi lipatan tanjaknya..
5. Baju Melayu asalnya semua dicipta dengan gaya leher ‘ teluk belanga ’.. Baju cekak musang hanya boleh dipakai oleh Raja atau Sultan sahaja..
6. Bagi jenis-jenis seluar pula, terdapat pelbagai rekaan dalam alam Melayu.. golongan panglima, pahlawan dan sebagainya gemar mengenakan seluar dari gaya ‘Gunting Aceh’ yang mempunyai buatan kekek yang amat besar (kelihatan seperti kain sarung), manakala bagi orang-orang lain termasuk Sultan, mereka hanya mengenakan seluar biasa dari gaya ‘Gunting Cina’..
7. Pemakaian sampin pula adalah wajib bagi semua golongan di dalam istana.. di luar istana pula adalah ‘optional’.. Bagi penduduk asal kawasan-kawasan tertentu, kebanyakkan mereka mengenakan sampin dengan cara ‘Berdagang Dalam’ (kain sampin dipakai di bawah baju Melayu macam style Orang Johor sekarang – Baju di luar) manakala bagi golongan pedagang yang bukan berasal dari situ pula mengenakan sampin cara ‘Berdagang Luar’ (kain sampin dipakai di atas baju Melayu – Baju di selit ke dalam kain).. Dengan cara ini orang-orang Melayu dahulu kala dengan mudah mengenali siapa pedagang luar dan siapa penduduk asal sesuatu tempat.. Cara mengikat sampin juga dibahagikan dalam 3 cara mengikut pangkat dan darjat iaitu:
a. Ikatan pancung (Raja, Sultan dan Kerabat sahaja)
b. Ikatan kembung (Pembesar dan orang-orang bergelar)
c. Ikatan lingkup (orang kebanyakkan)
Begitulah unik dan indahnya kod-kod dan etika pemakaian Melayu bilamana kita terus dapat mengenali status seseorang, asal usulnya dengan hanya melihat cara ia berpakaian..
Credit : Muhammad Farul Azri Kuala Lumpur
http://blog.farulazri.com/
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Tun Mutahir Dijadikan Bendahara
Adapun bonda Sultan Mahmud, saudara Tun Mutahir itu, ada menengok-nengok dari balik pintu. Maka kata bonda baginda itu, "Tuan, Pak Mutahirlah kata, jadi Bendahara," kerana sangat kasih baginda akan saudaranya itu. Maka titah Sultan Mahmud, "Pak Mutahirlah jadi Bendahara." Maka se¬kalian orang pun sukalah, dan segala saudaranya pun kabullah akan Seri Maharaja jadi Bendahara. Maka datanglah persalin¬an seperti mana adat Bendahara; dan dianugerahi karas bandan dengan selengkap alatnya. Adapun akan adat dahulukala, apabila orang jadi Bendahara, atau jadi Penghulu Bendahari, atau jadi Temenggung, atau jadi Menteri, dianugerahi baju sakhlat dan karas bandan dengan selengkap alatnya, tetapi Penghulu Bendahari, dan Temenggung, dan Menteri tiada berkobak, hanya Bendahara berkobak dan buli-buli dawat; jika jadi Temenggung dianugerahi tombak bertetarupan.
Setelah Seri Maharaja jadi Bendahara, bergelar Bendahara Seri Maharaja, maka negeri Melaka pun makin makmurlah, lagi dengan ramainya, kerana Bendahara Seri Maharaja terlalu saksama, serta adil dengan murahnya; dan terlalu baik budi pekertinya pada membaiki orang, dan terlalu sangat pada merneliharakan segala dagang. Maka akan adat kapal dari atas angin apabila akan belayar ke Melaka, serta ia membongkar sauh, maka selawatlah malim, disahut nakhoda dengan segala kiwi, "Selamat Bendahara Melaka! Pisang jarum, air Bukit China; Bendahara Seri Maharaja." Maka sahut segala khalasi, "Orang berbayu tok, berbayur." Setelah itu belayarlah ia ke Melaka.
Adapun akan Bendahara Seri Maharaja, besar daripada Bendahara yang lain, jikalau ia duduk di balai dihadap orang di atas tikar pacar, di bawah tikar pacar itu di bentangi permaidani; jikalau raja-raja datang tiada dituruninya, sehingga diunjukkannya tangannya, katanya, "Naik tuan, naik tuan," melainkan anak raja yang akan ganti kerajaan maka dituruni oleh Bendahara Seri Maharaja. Jikalau raja Pahang, Bendahara Seri Maharaja berdiri; maka raja Pahang naik duduk pada tempat Bendahara Seri Maharaja itu, dan Bendahara Seri Maharaja duduk hampir dekat.
Adapun akan Bendahara Seri Maharaja banyak anaknya; yang tua sekali lelaki, Tun Hassan namanya; terlalu baik rupa¬nya, dan perdana lakunya; ialah menjadi Temenggung akan ganti ayahnya; akan istiadat Temenggung, mengatur orang (ms 206) makan di balairung. Adapun akan Tun Hassan Temenggung, apabila akan mengatur orang makan, maka ia memakai se¬berhana pakaian; berkain memancung, bersebai, berdestar berhalaman, bertajuk dan berkancing; maka ia berjalan di naga-naga mengatur orang makan itu, menunjuk-nunjuk dengan kipas, lakunya seperti pendekar yang tahu menari. Dan Tun Hassan Temenggung yang pertama melabuhkan baju Melayu, dan membesarkan pangkal tangan baju, dan meman¬jangkan tangan baju; akan dahulu baju Melayu kecil juga. Maka dipantunkan orang:
Murah dikata derji,
Empat hasta sehelai baju;
Muda berusul lela Manja,
Bagai mutia dalam teraju
Tetapi akan Bendahara Seri Maharaja pun terlalu baik rupanya, lagi sangatlah hiasan; pada sehari enam tujuh kali bersalin pakaian, baju yang hadir juga seratus banyaknya, pelbagai rupa dan warnanya; destar yang sudah terikat pada kelebut dua tiga puluh semuanya, sudah dipakai belaka; cermin besar setinggi berdiri satu. Apabila Bendahara Seri Maharaja sudah berkain, berbaju, berkeris, dan bersebai, lalu naik duduk di buaian. Maka Bendahara Seri Maharaja bertanya kepada isterinya, katanya, "Tuan, tuan, destar mana yang patut dengan kain baju beta ini?" Maka kata Bendahara perempuan, "Destar anu itulah yang patut" Maka barang yang dikata oleh Bendahara perempuan itulah yang dipakai oleh Bendahara Seri Maharaja, Demikianlah hal Bendahara Seri Maharaja pada zaman itu, seorang pun tiada taranya.
Sekali persetua, Bendahara Seri Maharaja duduk dihadap orang banyak; maka kata Bendahara Seri Maharaja pada segala orang yang mengadap dia itu, "Mana baik hamba, mana baik si Hassan?" Maka sembah segala orang itu, "Baik juga Datuk daripada anakanda." Maka kata Bendahara Seri Maharaja, "Salah kata tuan hamba itu, kerana hamba pun ada bercermin; pada mata hamba, baik juga si Hassan, kerana ia orang muda; tetapi termanis hamba sedikit." Maka sahut segala orang yang banyak, "Sungguhlah gerangan seperti sabda Datuk itu." (ms 207)
 
Credit to: http://sayangtunfatimah.blogspot ... alatus-salatin.html
- Aku suka baca perihal lifestyle org dulu2 di istana atau kehidupan yg biasa..petikan ni diambil dari Sulalatus Salitin..pasal Tun Mutahir ngan family dia..aku saja amik part yg menunjukkan life diorg dan pakaian yg diorg ada..jelas, anak Tun Mutahir yg cipta pakaian melayu berlengan besar dan labuh cam yg kita pakai skang..Tun Mutahir sekeluarga ni mmg kaya dan bole dikatakan yg paling fashionable time tu mengalahkan sultan sendiri..tgk je berapa banyak koleksi baju dan destar beliau..maksudnya, org melayu zaman dulu mmg sgt bergaya dan bercitarasa tinggi okey..bukan pakai serabai cam yg selalu kita tgk dlm cerita2 pendekar tu..jgn lupa, Melaka kaya dan jd tumpuan pedagang..mesti tekstil yg digunakan pun berkualiti..sutera cina, cotton india, etc.. |
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Boleh tak kawan-kawan kat sini bagi petua untuk pilih kain songket yang berkualiti? |
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MALAY ORIGINS : Evidence suggests otherwise
07 November 2012| last updated at 11:07PM
DATUK Dr Ananda Kumaraseri's comment piece, " Malaysia reflects its rich varied heritage " (NST, Nov 2), was a fair attempt at describing Malaysia's population and cultural variety, based on ancient history.
Unfortunately, his narration of the past was based on outdated theories and knowledge. There were no " waves " of migration into Southeast Asia, nor did Malays originate from Tibet or southern China, as he mentioned.
Dr Ananda was reading knowledge of the 1930s, basically just archaeological knowledge.
Lots of new evidence in archaeology and linguistics, as well as DNA studies, in Asia more recently have overturned the theories and views about Southeast Asia that originated from the 1930s.
For a round-up of some of the new evidence, refer to the book Tamadun Alam Melayu (by M.A. Ishak 2009, published by Persatuan Sejarah Malaysia).
The picture is now emerging that it was in Southeast Asia that man first began to differentiate and that the races began to emerge in Asia.
This evolution apparently resulted in the emergence of a spectrum of peoples, from darker-skinned Negritos to lighter-skinned ones (Jakuns) and the still lighter-skinned " Malays " .
That is to say, the Malay population did not go through the process of being deutero Malays and then proto Malays, as is so commonly mentioned.
What the new evidence seems to suggest is that Malays and Negritos both evolved together in Southeast Asia during prehistoric times.
At that time, southern Southeast Asia was one large block of land which then broke up to form the Malay Archipelago following rises in sea levels three times from 14,000 to 8,000 years ago. (For a comprehensive account of the sea floods and its significance in the history of Southeast Asia, please refer to the book Eden in the East by Stephen Oppenheimer, 2001).
Some of the people who arrived in Southeast Asia from Africa (about 60,000 to 80,000 years ago) did not stay in Southeast Asia long and moved on without going through the process of early differentiation in Southeast Asia. They became the aboriginal peoples of Papua New Guinea and Australia as we know them today.
Some others continued moving northwards instead and they differentiated further and became Tibetans, Yuehs, Thais and others, and only much later did the Chinese, Koreans and Japanese emerge.
In other words, human migration was from south to north, and not from north to south as suggested by the theories of the 1930s.
Thus, the Chinese are, in fact, a distant sub-set of Southeast Asians, and not the other way round.
The largest DNA studies conducted by scientists from 10 Asian countries, including Malaysia, China and Singapore, published their findings in December 2009.
They concluded that migration of man in East Asia was from south to north.
The 2009 findings reinforced findings from several earlier but much smaller studies, which also carried the same conclusions.
But much later, migrations of man from north to south in East Asia (and Chinese historical accounts mentioned these events) did take place. These migrations brought Vietnamese, Thais, the people of Myanmar and others into Southeast Asia.
These were thus back-migrations to the south, and these happened because of the pressure of the expanding Chinese population in the north.
But Malays have always been in the southern part of Southeast Asia.
There are no historical accounts, whether in China or wherever, of people who could be identified as Malays migrating south during historical times.
Malays (or, any other present-day Southeast Asians) could not have migrated south from the north earlier, meaning during prehistoric times either, as DNA studies have shown human DNA in Southeast Asia is older than that in China (in other words, human movement could only have been northwards during prehistoric times), and DNA composition in China showed a heavy Southeast Asian content, meaning Southeast Asian origin.
Over time, Malays having flourished as natives of Southeast Asia (alongside the Negritos) from the original migration from Africa and split following the break-up of their homeland -- the southern Southeast Asia land mass -- into the Malay Archipelago.
This resulted in the Malays becoming the population of all the islands of the archipelago. Their land-and-sea environment then caused the ancient Malays to develop a maritime way of life and maritime skills.
Eventually, the Malays sailed right into the Pacific Ocean populating all the islands there (where they are now known as Polynesians and Micronesians), and also to Madagascar across the Indian Ocean.
Malay kinship across these two oceans has been indicated by DNA studies from the 1960s and even earlier linguistic studies.
Their ancient presence in the archipelago led to the development of sub-identities like the Javanese, Bugis and others among the Malay ethnic group, also known as Malayo-Polynesian.
It is wrong, therefore, to suggest that Javanese or Bugis, for instance, are immigrant people in Malaysia, as all these people are mere sub-ethnic groups of a larger ethnic family, all inheriting a single common and extensive ancient homeland.
Thus, to get our prehistory and history right based on the new knowledge, Malays are the ancient ancestral people of southern Southeast Asia.
They did not migrate from anywhere else in Asia. The whole archipelago that resulted from the break-up of the original land mass of southern Southeast Asia was their original homeland and they kept sailing to and fro within the archipelago, even until present days.
The high cultural and linguistic diversity in the Malay Archipelago (despite being occupied by only one language family) is further proof of the Malays' ancient presence as linguistics theory suggests the more ancient a people are, the more they generate linguistic diversity.
Linguistic diversity among Malays in the archipelago is, in fact, the highest in the whole of Asia, thus pointing to their very ancient presence.
It is this ancient Malay population that is at the base of the country that we now call Malaysia.
Dr Ananda was right in suggesting that Malaysia's past shaped the " thinking, attitudes, ethos and the nature and substance of its statecraft ".
Diversity is nothing new to the archipelago or to Malaysia, even before the arrivals of Chinese and Indians during very recent historical times.
I look forward to the revision of our school history books to keep abreast of the new evidence.
A.I, Kuala Lumpur
- NST -
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Old Malay Kedah Zodiac Calendar (Paima Calendar)
1. Saiburi (Narathiwat) = Chuwat @ Tikus @ Rat
2. Patani = Chalu @ Lembu @ Cow
3. Kelantan = Khan @ Harimau @ Tiger
4. Pahang = Thoh @ Arnab @ Rabbit
5. Kedah (Sraiburi) = Merong @ Naga @ Dragon
6. Phattalung (Mardelong) = Masing @ Ular @ Snake
7. Trang (Terang) = Mamea @ Kuda @ Horse
8. Chumphon (Champon) = Mameh @ Kambing @ Goat
9. Chaiya (Jaya/Cahaya) = Wok @ Monyet/Beruk @ Monkey
10. Kanchanadit = Raga @ Ayam Jantan @ Roaster
11. Takuapa / Phuket (Bukit) = Chaw @ Anjing @ Dog
12. Ranong/Kraburi (Rundung) = Gur @ Kura-kura @ Turtle
Lambang di tengah : mewakili Negara Sri Dharmaraja
Dijumpai dalam kuil purba di Chaiya dalam wilayah Surathani.
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Sistem Pemerintahan Pengiliran Maharaja Srivijaya
The Maharaja was elected by the rulers of all the Malaysian states, called Kataha-rajyas. A list has been given of the Kataha-rajyas, the rulers of which, by giving their votes in secret, elected one of them as the Maharaja. Though it was theoretically possible for any of the rulers of the Kataha kingdoms to be elected Maharaja, in actual practice, it was either the king of Suvarnnapura or the king of Malayapura that was elected Maharaja. When the king of Suvarn-napura was not the Maharaja, he came to Java and functioned as its king and the prince who had been king of Java shifted to Tam-bralinga as its ruler
Interesting information has also been given about the formalities observed in the election of the Maharaja, and the para-phernalia attached to the position. In Suvarnnapura, there were two administrative centres, one to look after the affairs of the kingdom of that name, and the other in charge of the affairs of the Maharaja.
The institution of the Maharaja is said to have been established by Balaputra, the son of Visnu, at an assembly of all the heads of the Kataha states, but the imperial position of the ruler of Suvarnnapura or Malayapura was recognised even earlier under the style of Sri Bodhi, the word given in Chinese characters as Cheli-fo-che. Vijaya or Sri Vijaya is a synonym of Bodhi, as the Buddha obtained Victory over Mara under the Bodhi tree. So, when I-Tsing says that 'Mo-lo-yu is now Che-li-fo-che', it does not mean that Sri Vijaya had conquered Malayu, but that the ruler of Malaya had become Sri Bodhi (the equivalent of the later Maharaja)
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Melaka Tundukkan Dai Viet di Laos
'' According to Mao Qiling (Mansi hezhi, vol. 10, p. lb), Le Thanh-tong led 90,000 troops to invade Lan Sang but were chased by [the troops of] Malacca, and 30,000 soldiers died. It is hard to explain how this happened. ''
Petikan diatas adalah dari karya Laichen Sun berjudul " Ming-Southeast Asian overland interactions, 1368-1644 "
Campurtangan Melaka di Laos bertujuan mengekang perluasan wilayah Dai viet serta membalas dendam perbuatan menzalimi anggota rombongan diplomatik Melaka yang terkandas dalam perjalanan pulang dari China.
Pada tahun 1481 Melaka melaporkan kepada maharaja Cina bahawa di tahun 1469 sebuah kapalnya yang membawa perwakilan sultan telah dijarah oleh pihak Dai Viet setelah angin kencang menyebabkan ia ditiup sehingga menghampiri pantai negara Dai Viet. Semua anak kapal dan penumpang dibunuh atau dijadikan sida-sida. Maharaja China seterusnya membenarkan Melaka memerangi Dai Viet. Maka apabila Dai viet menawan Lan Sang mulai dari 1480, Melaka dengan sukacitanya segera bertindak demi mengekalkan keseimbngan kuasa di rantau Asia tenggara.
Walaupun tidak diakui oleh pihak yang terlibat seperti Dai Viet, Lan Sang atau Lanna , faktor penentu kekalahan Dai Viet ini pastinya adalah kehebatan melaka di medan tempur.
Memandangkan tentera Melaka perlu merentas negara Kemboja atau Ayuthia untuk ke Laos maka dapatlah disumpulkan bahawa salah satu atau kedua dua pihak ini telah membenarkan bala tentera Melaka melintasi negara mereka kerana merasa cukup terancam dengan dasar agresif Dai Viet sepanjang pemerintahan Raja Le Than-ton 1460-97.
Kegagalan besar ini melenyapkan impian raja Le thanh tung untuk mendirikan empayar; sekaligus mengesahkan keunggulan Melaka ke atas semua kuasa lain di Asia tenggara meskipun perbezaan bilangan penduduk amat besar
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Author
Post time 29-10-2013 12:03 AM
