William Marsden and Patterns of British Scholarship in the Malay Peninsula

Carroll, Diana

doi:10.1080/13639811.2011.575623

Cited by 5 publications

(2 citation statements)

References 8 publications

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“…Before being touched by Islam, Hindu-Buddhism (Carroll, 2011), which reflected a distinct character of Islam, characterised Malays, especially in the social structure implemented in the caste system. The social system of the Malay community at that time was divided into two groups, namely the kings and the aristocrats as the government and the ordinary people as those who were governed.…”

Section: Religious Characters Of Malays Based On Syair Burungmentioning

confidence: 99%

Exposing the Religious Characters of the Malays in the 19th Century: A Symbolic Analysis of the Manuscript of Syair Burung

Roza

Pama

Erni

et al. 2022

Wawasan J. Ilm. Agama dan Sos. Budaya

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This article is focused on analising the religious character of the Malays in the 19th century in the Syair Burung manuscripts. It was one of the cultural relics of the Malay community in the past that can provide useful information for the religious life of today's society. This paper was based on library research with a qualitative method approach that leads to content analysis, while the primary source is the text edition of Syair Burung manuscript. The results of the analysis found that Syair Burung is a symbolic poem that uses various birds for the storyteller. This is because the Malay people were colonised by the British, thus, they did not dare to write the truth. Likewise, regarding the religious life that occurs in society, the author is only able to change the character of the story. This research found the religious character of the Malays in the 19th century was divided into a three-character group. First, a group that understands religious teachings and was obedient in practicing them, was symbolised by 13 species of birds. Second, a group that comprehends religious teachings but does not practice them, which is symbolised by 8 types of birds. Third, the group does not understand religious teachings and also does not practice them, which is symbolised by 9 types of birds.

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Section: Religious Characters Of Malays Based On Syair Burungmentioning

confidence: 99%

Exposing the Religious Characters of the Malays in the 19th Century: A Symbolic Analysis of the Manuscript of Syair Burung

Roza

Pama

Erni

et al. 2022

Wawasan J. Ilm. Agama dan Sos. Budaya

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“…By the time the English-speaking colonists had established a presence in Southeast Asia in the 1800s, enough scholarly interest had developed in the cultures therein, which led to the pioneering Malay Studies of the eighteenth-century scholar William Marsden, who proposed Hindu influences on what he considered as an ancient Malayo-Polynesian language (Carroll 2011: 269–270). Another scholar whose seminal works shaped an anglophone understanding of a broader “Malay” language was John Crawfurd (1848: 364) who held that shared vocabulary diffused progressively from west to east, including to the Philippines, with language being “immemorially the common medium of communication throughout all the islands.…”…”

Section: Review Of Related Literaturementioning

confidence: 99%

Locating the Filipino as Malay: A Reassertion of Historical Identity from the Regional Periphery

Gomez

2020

TRaNS

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In Malaysia, Brunei, Singapore, and Indonesia, being Malay usually means being a practitioner of Islam and a speaker of standard Bahasa. However, such understandings no longer comprehend other members of the so-called brown-skinned race who were once united with the Malay aggrupation: numerous Filipinos (and East Timorese), who inhabit the same broad geopolitical region. Challenging the recent narrowly defined conceptions of who is, or was Malay, this study recalls an inclusive borderless understanding acquired in antiquity by the Filipino nation, whose peoples were considered by Spanish and American colonisers and educated by their government to consider themselves as part of a pre-modern “Malay” world. Geohistorical evidence shows how such auto-consciousness evolved and preceded the entry of the term into the nearby British colonisers’ lexicon, before its social-reconstruction for the perpetuation of post-colonial polities as well. The author interweaves his textual survey with the problematisation of the location of ethnicity, and points out the seemingly neglected corpus of Iberian works that demonstrate how the knowledge of Malayness could only have been approached by Europeans from a geographic periphery, of which the Philippine archipelago was very much a part, especially the Mindanao area. The author builds on and constructively critiques work by one scholar who had initiated the claims of the Filipino to Malayness. It is shown how sociocultural and geopolitical priorities can help or hinder the relaxation of definitions of who is Malay and where Malays are properly situated, if only because these counter perceptual rigidities, and allow the creation of hybrid third spaces that admit new possibilities of coexistence.

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Hybridity and harmony

Irving¹

2014

Indonesia and the Malay World

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William Marsden and Patterns of British Scholarship in the Malay Peninsula

Cited by 5 publications

References 8 publications

Exposing the Religious Characters of the Malays in the 19th Century: A Symbolic Analysis of the Manuscript of Syair Burung

Exposing the Religious Characters of the Malays in the 19th Century: A Symbolic Analysis of the Manuscript of Syair Burung

Locating the Filipino as Malay: A Reassertion of Historical Identity from the Regional Periphery

Hybridity and harmony

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