~MERGED~ Champa - kerajaan Melayu Yang Dilupakan

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From the agreement it is apparent that the Cham territories were well penetrated by Vietnamese settlers and that there was no distinctive demarcation between a Cham and a Vietnamese area in the Binh Khang Garrison (Thuan Thanh area). The terms of the agreement also suggest that the Nguyen had conceded a great deal of administrative authority to their sponsored Cham king. However, the great influx of foreign culture and people inevitably forced the Chams to accept the presence of the Viet people and adopt some of their ways, including wearing Vietnamese costumes and using the Vietnamese language.

Nguyen-Champa relations between 1697 and 1728 were described by Vietnamese sources as amicable. In the seventh month of 1714, for instance, after the completion of the renovation of the Thien Mu Temple in Phu Xuan, Po Saktiraydaputih brought his three sons to attend a religious celebration hosted by Nguyen Phuc Chu. Chu, a devout Buddhist, was very pleased

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The Sejarah Melayu (Malay Annals) mentions the presence of Chams in Malacca during the reigns of the Malay sultans. They were known to be political refugees who had arrived in Malacca after 1471. They were well received by the rulers of Malacca, who appointed some Cham noblemen to official positions in the court. In highlighting the Cham presence in Malacca, Marrison draws attention to the fact that the Chams probably contributed to the racial admixture of the Malays of the Peninsula and hence some Cham influences may have survived in Malay cultural tradition.


It is more important for our purposes to note that Malacca was a destination in the post-1471 Cham diaspora. The year 1471 marked the sack of Vijaya by the Vietnamese, the year Henri Maspero suggested as the end of Champa. Was the Cham decision to go to Malacca prompted by ethno-cultural considerations or by religion ?


It was probably based more on ethno-cultural factors

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Cham Resistance and the Malay-Islamic Regional Network



French missionary sources mention that during the thirty years prior to the fall of Champa to the Nguyen in 1693, there were many Malay scribes and missionaries in the court of Champa. Their main task was to propagate the Islam faith to the Chams. It is likely that these Malays became involved in the Cham struggle against Vietnamese encroachment into Cham territories, resulting in several anti-Vietnamese movements. In this regard, the Chams clearly invoked their Malay-Islamic identity in trying to enlist help against the Vietnamese.

Between the establishment of Nguyen rule over Champa in 1693 and the final annihilation of the Cham political entity in 1835, the Chams made many attempts to break away from Vietnamese rule. These normally took the form of armed revolts. Among the major Cham revolts were those of 1693, 1728, 1796, and 1832-34.

In the case of the 1728 revolt, Po Dharma suggests that the main cause was Cham dissatisfaction with their socio-economic situation. It was through these revolts that the Chams began to rekindle their ties with the Malays and seek their help in resisting the Vietnamese.

The Cham resistance of 1796 control was led by a Malay nobleman named Tuan Phaow. He is believed to have been from Kelantan, as he told his Cham followers that he was from Mecca (Kelantan). His followers consisted mainly of Chams from Binh Thuan and from Cambodia (giving rise to the suggestion that he was from Cambodia), as well as Malays. Tuan Phaow, resistance had a religious dimension (Jihad). In order to legitimize his actions, Tuan Phaow claimed to have been sent by God to help the Chams resist the Vietnamese. Tuan Phaow, forces were up against Nguyen Anh (Gia Long, founder of the Nguyen Dynasty). Despite putting up strong resistance for almost two years, Tuan Phaow, forces were cornered and defeated by the Nguyen army working in league with a pro-Nguyen Cham ruler. Tuan Phaow reportedly escaped to Mecca. This resistance movement was the first clear indication that Cham resistance had a strong Malay connection. It also shows the Islamic religious dimension becoming a common rallying call.


The 1832 Cham revolt took place as a reaction against Emperor Ming Mang, harsh oppression of the Chams in reprisal for their support of Ming Mang, viceroys in Gia Dinh in the south. Viceroy Le Van Duyet had refused to accept orders from Hue since 1728. After Duyet passed away in 1832, he was succeeded by his adopted son, Le Van Khoi, who continued to resist the Nguyen court. Ming Mang, army carried out a series of oppressive activities against the Cham population in Binh Thuan to punish them for supporting Le Van Duyet and Le Van Khoi. In this conflict, the Malay-Cham connection is again evident in the form of Malay leadership. The Chams were led by a Islamic clergyman from Cambodia named Katip (Khatib) Sumat, who had spent many years studying Islam in Kelantan. Apparently, upon hearing that Champa was under attack by the Nguyen army, Katip Sumat immediately returned. Arriving in Binh Thuan in 1833, he was accompanied by a large force of Malays and Chams from Kelantan. Katip Sumat led the Chams in a series of guerrilla attacks against the Nguyen army. Apart from fighting for the survival of Champa, Katip Sumat invoked the Islamic bond in rallying Malay and Cham support for the cause. In some ways this turned the Cham struggle against the Vietnamese into a form of religious war. The Katip Sumat-led resistance, however, was defeated by the Nguyen army.

Katip Sumat, Malay contingent did not consist only of volunteers. It is believed that they were sent by Sultan Muhamad I of Kelantan (1800-1837), who raised an army to accompany Katip Sumat to Champa. According to Po Dharma, the underlying factors were the Sultan, acknowledgement that he and the ruler of Champa shared the same lineage (descendants of Po Rome) and of the need to preserve Islamic unity.

The defeat of Katip Sumat and other Malay-Cham resistance against the Vietnamese in 1835 marked the end of Champa as an independent or autonomous political entity. However, resistance up to that time demonstrates that the Malay-Cham relationship was very old and based first on their common Malay identity and, increasingly since the sixteenth century, on their common adherence to the Islamic faith. Malay-Cham relations continued after 1835 as well, mainly culturally and religiously.



The Twentieth-Century Legacy of Cham-Malay Linkages


The final annihilation of Champa by the Vietnamese Emperor, troops in 1835 effectively marked the end of almost two millennia of continuous Champa existence. Since then, the last strips of Champa territories, known as Panduranga to the Chams, were fully incorporated into the Vietnamese realm. The end of the Cham royal house also effectively ended the little protection afforded the Cham population between 1693 and 1835. Unlike the previous arrangement, wherein the Chams were subjects of the Cham rulers and governed by Cham regulations and laws, the post-1835 Cham population came under direct Vietnamese rule. The provincial administrators were the highest authority, and Cham notables served as middlemen between the population and the Vietnamese rulers.

With the end of 1835 revolt, Cham links with the external world were also considerably reduced. This situation persisted until the second half of the nineteenth century, when Binh Thuan and five other provinces in the south were ceded to the French by the Nguyen at the end of the Franco-Vietnamese War of 1858-1861. The advent of French colonization of Vietnam actually ended Nguyen attempts to wipe out the Chams. The breakdown of the Nguyen administrative apparatus in the face of greater French control over the provinces saw the rekindling of ancient Cham aspirations to exert Cham identity. Efforts to re-establish traditional external linkages, including those with the Malay states, played an important role. This is evident from reports of religious teachers (ulama) from the Malay Peninsula who frequented the former land of Champa during the final years of the nineteenth century and the early decades of the twentieth. Like their predecessors, many of these visitors stayed for long durations in the former Champa as well as among the Chams in Cambodia. They married local Cham women and had children. Several of these families remained in the former Champa and in Cambodia, cementing relationships established in earlier centuries.

During the twentieth century, exchanges of visits between the Chams and the Malays became more frequent and were often family visits, though the religious factor remained strong. Until recently, Malay missionaries visited southern Vietnam to spread the Islamic faith among the Chams. In the annual international Quranic recital competition in Kuala Lumpur, representatives from Vietnam (Binh Thuan) continued to take part until the escalated Vietnam War made it impossible for them to attend.

From the end of the Vietnam War in 1975 until 1993, the Malaysian government took in no fewer than 7,000 Muslim Cham refugees from Vietnam and Cambodia, making them the only group out of the tens of thousands of Vietnamese refugees who passed through Malaysia to be accepted and settled. Though the official explanation was based on humanitarian considerations, the truth lies with Malay-Cham connections based on common Malay and Islamic identity.



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Danny Wong Tze Ken is associate professor in the Department of History, University of Malaya. This project was funded by a SEASREP-Toyota Foundation Regional Collaboration Grant.



Sources : http://kyotoreview.cseas.kyoto-u ... e4/article_353.html

tongkatali

Memang aku sokong kita beri saja kerakyatan kepada sapa-sapa sahaja yang serumpun yang nak jadi warganegara Malaysia setelah mereka menunjukkan ketaatsetiaan mereka kepada negara. Ini secara tak langsung  akan menambahkan lagi jumlah MUSLIM ni Malaysia. Kalu kita kaji dasar luar kita sebenarnya sudah banyak kali hal ini berlaku. Kita pernah "mengambil" orang-orang ACHEH, PATANI, MINDANAO...dan KEMBOJA...semua serumpun ! Hidup MELAYU.

NoraHay_08

setau saya jawa tu salah satu dr rumpun melayu

dCrook

orang jawa malaysia jek yang percaya camtuh..jawa indon mane percaye..

came77

tak tengok tv ke? orang2 indonesia sentiasa mengaku mereka adalah serumpun dengan orang2 melayu di malaysia.

dCrook

serumpun mmg btol, tapi mengaku diorang melayu? tidak sekali

came77

itu le silapnye org indon, sebab tu diaorang selalu bergaduh sesama suku.
pada hakikatnye diaorang semua berbangsa melayu.

Maxx

good info...x tahu pun pasal ni sebelum nih

tongkatali

Originally posted by dCrook at 16-12-2008 09:53 AM
orang jawa malaysia jek yang percaya camtuh..jawa indon mane percaye..

Dulu aku ada bersembang dengan seorang military "intel"...katanya mereka diajar cara-cara nak "mengenali" asal-usul seseorang...orang tu datang dari negeri mana?...so, katanya orang JAWA yang sebenar "ori" memang ada di Kelantan...katanya orang JAWA mempunyai kuku yang kontot....dan banyak lagi la "clue" lain.

nice_72

Originally posted by tongkatali at 18-12-2008 10:26 AM



Dulu aku ada bersembang dengan seorang military "intel"...katanya mereka diajar cara-cara nak "mengenali" asal-usul seseorang...orang tu datang dari negeri mana?...so, katanya orang JAWA ya ...

pasal kuku tu aku 100% setuju.....

kena balik kepada sejarah lama... apa kaitan Bukit Panau dengan Medan.....

tongkatali

Originally posted by nice_72 at 18-12-2008 10:29 AM



pasal kuku tu aku 100% setuju.....

kena balik kepada sejarah lama... apa kaitan Bukit Panau dengan Medan.....

Menarik ni bang...tolong la cerita lebih lanjut...tolong dehhhh

orion_pax

orang kemboja banyak berhijrah ketika perang anjuran rejim Pol Pot 30 tahun lampau..dorang panggil askar Pol Pot ni tentera merah..ada yang berhijrah kat Perancis,Malaysia..dorang kena kejar sampai masok border Thailand dan bila kerajaan Thailand bagitau takleh nak lindung mereka..dorang lari sampai Malaysia..

Narutah

Champa (abad ke-2M hingga ke-19M1) merupakan kerajaan Melayu kuno terawal yang ditubuhkan. Pada abad yang sama kerajaan Hindu Langkasuka (abad ke-2 hingga ke-9) yang keluasannya meliputi kawasan-kawasan dari Segenting Kra (dari selatan Senggora [Songkhla] iaitu keseluruh Patani) hingga ke Kedah Lama dan Kelantan, muncul sebagai kerajaan Melayu kedua dan maju berkembang sebagai pusat pertukangan dan pengeluar barang-barang terutamanya daripada perak dan barang-barang keluaran Langkasuka terkenal hingga ke semenanjung Arab.

Di Sumatera pula pada abad ke-7 terdiri kerajaan Buddha Srivijaya (abad ke-7 hingga ke-12) yang berpusat di Palembang sebagai kuasa Melayu yang agak berbeza daripada Champa dan Langkasuka kerana kekuatannya bukan dari segi peranannya sebagai pusat dagangan, tetapi sebagai kerajaan Melayu pertama yang mementingkan kuasa ketenteraan daripada perdagangan.

Kemudian diikuti oleh Perlak, sebuah pusat dagang penting di Sumatera di kawasan yang kini di dalam Propinsi Aceh, diasaskan dalam tahun 804 (abad ke-9) dan merupakan Kerajaan Melayu-Islam pertama di rantau ini. Dengan munculnya kekuatan Srivijaya timbullah perebutan kawasan dan jajahan dan pada abad ke-9 Langkasuka jatuh ke tangan Srivijaya dan bermulalah pengembangan jajahan Srivijaya ke Tanah Melayu (termasuk juga ke Pahang dan Terengganu).

arizly_sha

bukit panau mano
yg kt t.merah tu ko..selalu gak lalu kot tu kali gi jale umoh warih..

arizly_sha

seksanya nk ingat nama org dlm sejarah champa ni

mamathir

The First Malay Kingdom was Melayu Jambi and/or Sriwijaya  ...

Langkasuka and Champa were not Malay Kingdom ...they are Mon Khmer Kingdom ..

Please note that Mon Khmer of Langkasuka absorbed Malay culture and language after Srwijaya "defeated" them in 7th AD....

dCrook

well mas, that is one of those theories about that kingdom..but in another theory , the kingdom was a malaykingdom with malay rulers, but the population was mixed between mon n malay (predominantly mon).

Hmm..if it wasn't conquered by srivijaya, i think malaysia will have a different national language..

WonBin

Originally posted by dCrook at 16-12-2008 09:53 AM
orang jawa malaysia jek yang percaya camtuh..jawa indon mane percaye..

Cuba tanya pembantu rumah dari Jawa. Mereka hanya tahu bahwa melayu iatu ialah satu suku kaum di Sumatera.