CINA PERANAKAN KELANTAN PDF

Although the status of the national language of Malaysia has been consolidated in the Constitution, the Malay language remains commonly associated with a specific segment of Malaysian society, i. The language is often seen as a distinct marker for Malayness whereas the non-Malay ethnic groups, particularly in Peninsular Malaysia, are not widely associated with the language. Such a scenario suggests that language-wise, Malaysian society remains divided along ethnic lines. This paper seeks to highlight Malay language use among Peranakan Chinese youth in Kelantan. Abdul Jalil Anuar, Abd. Glosari Dialek Kelantan.

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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Papers People. With a population size of 55, in the year , the Chinese community is the largest ethnic minority group in Kelantan, yet it makes up only about 3.

Living in a Living in a society whose social environment is predominantly influenced by conservative Malay-Muslim hegemony in almost every aspect, religion has become a prominent marker of ethnic boundaries in Kelantan society.

However, in comparison to the general overview of Malay-Chinese interethnic relations in Malaysia that is depicted as constantly conflicted and contested, the interethnic relation between both Kelantanese Malay and Chinese is relatively more peaceful and harmonious. Both ethnic groups are seen as on good terms with each other despite their religious differences; particularly in the context of interethnic relations between the Malay and Peranakan Chinese community, a Chinese subethnic group whose members are local-born Chinese and practice highly localized Chinese culture.

By focusing on the Himpunan Sin Beng Kelantan HSBK , a religious event in Taoism that was recently held for the first time ever in the state as a case study, this paper seeks to explore and examine how the Kelantan Peranakan Chinese community as a minority ethnic group, has been successful in maintaining and negotiating ethnic boundaries in the society peacefully through their religious activities.

Save to Library. Although the status of the national language of Malaysia has been consolidated in the Constitution, the Malay language remains commonly associated with a specific segment of Malaysian society, i.

The language is often seen The language is often seen as a distinct marker for Malayness whereas the non-Malay ethnic groups, particularly in Peninsular Malaysia, are not widely associated with the language.

Such a scenario suggests that language-wise, Malaysian society remains divided along ethnic lines. This paper seeks to highlight Malay language use among Peranakan Chinese youth in Kelantan. Hong Chuang Loo. Ras dan etnisiti masih menjadi satu isu yang amat sensitif dalam dunia hari ini, termasuk di Malaysia. Walau bagaimanapun keadaan ini tidak menghalang kumpulan-kumpulan etnik untuk berinteraksi dan seterusnya berasimilasi antara satu sama Walau bagaimanapun keadaan ini tidak menghalang kumpulan-kumpulan etnik untuk berinteraksi dan seterusnya berasimilasi antara satu sama lain.

Proses asimilasi yang dimangkinkan dengan amalgamasi perkahwinan campur seterusnya membawa kepada kemunculan kumpulan etnik minoriti lagi marginal yang mempunyai identiti etnik dan kebudayaan yang memperlihatkan kesinambungan dan pengaruh daripada kumpulan-kumpulan induk tadi.

Kumpulan etnik minoriti sebegini dirujuk dengan pelbagai label, termasuklah Peranakan. Namun, sejauh mana Peranakan wujud sebagai satu fenomena sosial, yakni realiti sosial yang empirikal? Tumpuan utama buku ini adalah terhadap kewujudan fenomena Peranakan dalam konteks lapisan-lapisan generasi yang berbeza dalam sebuah komuniti Peranakan iaitu Cina Peranakan Kelantan.

Walaupun Cina Peranakan Kelantan merupakan salah satu subkumpulan etnik Cina di negara ini, masih tidak ramai yang menyedari kewujudan dan keunikan komuniti ini. Penulisan dalam media massa dan akademik tentang Cina Peranakan di Malaysia lebih tertumpu kepada komuniti-komuniti Cina Peranakan di pantai barat semenanjung terutamanya komuniti Baba dan Nyonya di Melaka.

Walhal, komuniti Cina Peranakan turut terdapat di pantai timur Semenanjung Malaysia khususnya di Kelantan. Identiti etnik dan kebudayaan Cina Peranakan Kelantan mirip dengan masyarakat setempat hasil daripada proses asimilasi yang lama dan rapat dengan bukan satu, tetapi dua kumpulan etnik tempatan iaitu Melayu dan Siam Kelantan.

Menggunakan Wakaf Bharu sebagai latar kajian kes, buku ini membincangkan kedinamikan dan trajektori identiti etnik dan budaya Cina Peranakan Kelantan mengikut amalan generasi lama dan muda dalam kehidupan seharian. Komuniti Peranakan di Pantai Timur: perekayasaan kearifan tempatan warisan negara. Elemen-elemen kebudayaan Peranakan semakin kerap mendapat perhatian masyarakat daripada pelbagai lapisan hari ini, misalnya daripada segi fesyen, cara masakan, gaya hidup dan senibina rumah dan seni hiasan dalaman.

Peningkatan trend ini Peningkatan trend ini dapat diukur secara relatif misalnya daripada peningkatan jumlah majlis atau premis perniagaan yang menggunakan kebudayaan Peranakan sebagai tema, dan juga peningkatan bilangan persatuan-persatuan atau kumpulan-kumpulan yang berkisar kepada identiti Peranakan. Dalam konteks ini, menjadi satu perkara yang dibanggakan kerana berbanding dengan negara-negara lain di rantau ini seperti Indonesia dan Thailand, komuniti-komuniti Peranakan yang terdapat di Malaysia tidak terhad kepada etnik Cina sahaja, tetapi juga etnik-etnik lain seperti Melayu, India dan Portugis.

Pada masa yang sama, tidak ramai yang menyedari bahawa komuniti Peranakan bukan sahaja masih wujud di Malaysia, malah tidak terhad kepada kawasan pantai barat Semenanjung seperti Melaka dan Pulau Pinang sahaja. Engagement of undergraduate students as custodians in heritage conservation enrichment.

In , National Heritage Act was enacted by the Government of Malaysia as an effort to protect and preserve tangible and intangible cultural heritage in the country. Despite its significance and well intentions, the Act remains weak and Despite its significance and well intentions, the Act remains weak and limited in terms of its definition, scope, implementation and awareness.

This, in particular, becomes problematic when it comes to intangible cultural heritage ICH as it is living and continuously evolving. The increasingly rapid globalisation at the end of the 20th century causes more communities to become susceptible to frequent changes. In addition, Malaysian studies itself is still in the early phase of forming and building the breadth and depth of local knowledge of the country and its society.

One particular aspect of concern is knowledge about minority ethnic groups with the potentials to be considered as regional heritage such as the various Peranakan communities in Malaysia. Hence, it is a race against time to have the communities' rich and invaluable culture documented for future preservation and conservation. Against this background, the present article explores theses as a potential viable source of knowledge on a minority ethnic community in Malaysia with a focus on Peranakan Chinese in Kelantan.

Selected available theses pertaining to social aspects of the community that were written at bachelor degree levels at Universiti Kebangsaan Malaysia UKM and Universiti Malaya UM from s to s are analysed using content analysis technique. Findings of the study suggests that theses can potentially serve as custodians to the untapped "treasure trove" of Malaysian heritage by preserving arcane information of the community at the grass-root level.

As many societies in this globalized era increasingly become more pluralized ethnically, the need to find the glue that holds society together towards unity is imperative.

Perkahwinan campur dan fenomena Peranakan di Semenanjung Malaysia. Perkahwinan campur sering ditampilkan dalam masyarakat pluralistik kontemporari Malaysia sebagai satu isu sosial yang bermasalah dan cenderung menimbulkan konflik antara etnik, khasnya apabila melibatkan faktor agama.

Namun, fenomena ini Namun, fenomena ini sebenarnya bukanlah satu perkara baru, sebaliknya berlaku sejajar dengan pertembungan kontak antara etnik.

Ini dibuktikan dengan kewujudan golongan Peranakan yang muncul hasil daripada proses asimilasi yang dimangkinkan oleh amalgamasi sosial perkahwinan campur secara turun-temurun antara kumpulan etnik majoriti dengan kumpulan etnik minoriti yang diamalkan secara meluas.

Justeru, makalah ini cuba mengupas manifestasi isu perkahwinan campur dalam konteks fenomena Peranakan di Semenanjung Malaysia. Makalah terdiri daripada tiga bahagian utama. Bahagian pertama menyerlahkan kepelbagaian komuniti-komuniti Peranakan yang wujud di Semenanjung Malaysia.

Bahagian kedua pula membincangkan faktor-faktor yang dikenal pasti sebagai penggalak kepada amalan perkahwinan campur untuk berlaku secara meluas sehingga membawa kepada kemunculan golongan Peranakan. Seterusnya, bahagian ketiga memfokus kepada penerimaan golongan Peranakan oleh masyarakat. Daripada situ dapat disimpulkan bahawa isu mengenai perkahwinan campur bukanlah disebabkan oleh masalah dalam institusi perkahwinan itu sendiri, sebaliknya berakar-umbi daripada isu pengkategorian masyarakat mengikut garis etnisiti yang terlalu sempit dan superfisial sehingga menidakkan kewujudan interaksi antara etnik yang subur dan dinamik dalam realiti kehidupan sebenar.

Identiti etnik minoriti di Malaysia: antara realiti sosial tafsiran autoriti dan tafsiran harian Ethnic minority identity in Malaysia: between authority-defined and everyday-defined social reality. Questions of ethnicity and ethnic identity remain ardent in Malaysian community life.

Despite having a high ethnic awareness, not many people recognize or fully understand other ethnic groups, particularly minority ethnic groups. The study found that the Kelantan Chinese Peranakan and Sikh Punjabi ethnic identities are very different from mainstream stereotypes associated with Chineseness or Indianness; Kelantan Peranakan Chinese identity, for example, is strongly influenced by elements of local culture, and the Sikh Punjabi identity is rooted in Sikh religious elements.

Although living in two areas with different ethnic diversity indexes, it was found that both ethnic minority groups shared the mutual problems of mistaken identity and negative ethnonymic connotations. These findings show that Malaysian society has only skin-deep awareness and knowledge about ethnic minority groups living within the country.

Over time, this knowledge has become an accepted, pervasive and dominant social fact in the society. Wacana Cina Peranakan Kelantan dahulu dan sekarang: menatang kesepaduan sosial ke arah keharmonian bersama [Discourse on Peranakan Chinese of Kelantan past and present: upholding social cohesion towards mutual harmony]. Peranakan wearing. Peranakan as a social phenomenon with focus on Peranakan Chinese community in Kelantan: in a nutshell. Peranakan as a social phenomenon with focus on Peranakan Chinese community in Kelantan.

Discourse on 'Peranakanness' with focus on the Peranakan Chinese community in contemporary Kelantan, Malaysia. One way to address the issue is by organizing social differences according to ethnicity.

When interplay of majority and When interplay of majority and minority ethnic groups subsequently produces an amalgam, it tend to be referred to in negative manner. However, this is not the case with Peranakan, a concept used in Malay Archipelago to refer to amalgams which consist of local-born of non-indigenous descents and have localized culturally.

Instead, it is one of a rare concept that is neutral in nature and embracing differences. Nevertheless, Peranakan is said to be on the verge of extinction. Modernization and the pressing need to re-orient themselves with mainstream ethnic group are seen as main push factors which rendered the 'extinction' of Peranakans inevitable. By analyzing a Peranakan Chinese community in Kelantan, Malaysia as a case study, this paper shows that instead of going 'extinct', Peranakanness has instead moved in different 'trajectories' even within the same community.

In Malaysia, religion is one of important ethnic identity markers for some ethnic groups such as Malay, Sikh and Thai. The same, however, might not apply to ethnic Chinese. Instead, they adhere to a variety of religions such as Instead, they adhere to a variety of religions such as Confucianism, Taoism, ancestor worship, local folk belief as well as Christianity. More often than not, they practice more than one abovementioned religions simultaneously under an umbrella label, viz.

Similar phenomenon may also be found in a highly assimilating Chinese subethnic group such as Peranakan Chinese of Kelantan. Interestingly, this community is unique compared to other communities of Peranakan Chinese as well as mainstream Chinese in terms of their identification with Theravada Buddhism of Thai version as part of their Chinese religion. In this aspect, they share a similarity with the Thai - one of two local ethnic groups that have been significantly influential in assimilation process of Peranakan Chinese of Kelantan.

Whilst interethnic relationship between Thai and Peranakan Chinese of Kelantan has been well-studied, relationship between Theravada Buddhism as a religious institution and the Peranakan Chinese is still little known.

This paper offers a brief overview of social significance of Theravada Buddhism with focus on institutions of Sangha and temple in everyday life of Peranakan Chinese of Kelantan. Related Topics.

Follow Following. Minority cultures. Malaysian Studies. Critical Mixed Race Studies. Ethnic Identity. Cultural Identity. Ethnic Studies.

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The Federation of Peranakan Associations

Peranakan culture, especially in the dominant Peranakan centres of Malacca , Singapore , and Penang , is characterized by its unique hybridization of ancient Chinese culture with the local cultures of the Nusantara region, the result of a centuries-long history of transculturation and, in the earliest days of settlement, interracial marriage. The ancestors of most individuals who identify as Peranakan were immigrants from the southern provinces of China who arrived in significant numbers in the Nusantara region between the 15th and 17th centuries, taking abode in the Malay Peninsula where their descendants in Malacca, Singapore, and Penang are referred to as Baba-Nyonya ; the Indonesian Archipelago where their descendants are referred to as Kiau-Seng ; [6] and southern Thailand , primarily in Phuket and Ranong. The particularities of genealogy and the unique syncretic culture are the main features that distinguish the Peranakan from descendants of later waves of Chinese immigrants to the region who are instead generally referred to using larger umbrella terms such as Malaysian Chinese , Chinese Singaporean , Chinese Indonesian or Tionghoa , or Thai Chinese , categories under which the Peranakan Chinese might be considered be a minority subset. Popular accounts of the Peranakan Chinese in Malacca, Singapore, and Penang sometimes state exclusive descent from the royal retinue of a purported Ming Dynasty princess named Hang Li Po or Hong Li-Po [13] [14] — mentioned in the Malay Annals as having made a marriage of alliance with the Sultan of Malacca in the fifteenth century [15] — but the historical evidence for this likely romanticized claim is unreliable. The word Peranakan — which can have very broad and labile meanings in Malay and Indonesian and, when used in common parlance, is simply an indicator of heritage or descent — may also be used to refer to other ethnic groups in the same region.

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