Malay Heritage track

Grateful and fortunate was born in Malaysia after seeing the fate of relatives Darwin and religion in other countries

WALKING overall extent covers 4.120 kilometers distance, not for fun but to meet exploration missions Tracks Heritage of Peninsular Malay Jawi to Ayutthaya, Thailand for 10 days, the track of the Malay community minority in Thailand have been increasingly eroded their culture and heritage.

In looking back groove edge of the Malay community which is separated by the Malay Peninsular after signing the Treaty of Bangkok Thailand, British Malaya and in 1909, the convoy of four wheel drive vehicle (4x4), accompanied by 22 members , including representatives of Berita Minggu move across borders using the land route. expedition through 14 city stop start 12 to February 21, 2009 and began traveling from city to city boundaries Klang Bukit Kayu Hitam, further into Thailand through the small town Danok.

Test level have patience we face as early as the first day of the convoy immediately began traveling into the city boundary when Danok vehicle convoy passed the border to face problems due to document problems that caused our vehicle stranded in almost 10 hours before Danok can travel to our first destination to the Malay village on the island of Koh Klang , Krabi approximately 6 pm.

The journey takes almost six hours before we reached the village of Koh Klang and greeted people with a friendly village-style Malay Thai feast day was a late night though.

Once complete agenda on the island of Koh Klang we go to the second destination Pang Nga city to go boating for the Malay community to track a group of Thai survivors of the tsunami in 2004 on the island or name Panyee Melayunya Island Panji.
Could not sure how the word 'banner' that may exist, but according to the story of the local community, it comes banner of greatness before the government have anything to do with the history of the sultanate government Siam Ayutthaya.

Overview of the authors can provide after track two in the minority Malay community placement is generally the same, living relatively isolated, far from development to live and fight to maintain the identity of the chosen Malay or in accordance with government policy and ruling that ultimately survival by gradually erode their Malay culture.

to continue our journey to Chumphon Ayutthaya city, however we are stranded in the middle of travel for several hours following the damage caused to a small convoy of vehicles we had to spend the night in the city Prachuap Kiri Khan is not listed in the list of city stopover before continuing the next day.

When moving in the group, amateur radio interactions become the main artery and the key to ensure smooth movement and we will not face any major difficulty. Even when the convoy moved toward Ayutthaya which took nearly eight hours, we again tested when the shop failed to find food to Muslim forces went to our 24-hour convenience stores to buy bread and snacks to cover the stomach.

We menjengah around the historic city of Ayutthaya 8 pm berkeroncong in the stomach, once we move in. find out the stomach lining around the city by riding `tut-tut 'most popular vehicles in Thailand and brought to the center of Muslim hawkers on the outskirts of Ayutthaya. Prestige in Muslim tourists here get discount prices of food with different prices charged to foreign tourists.

Although Ayutthaya became the top destination search Banu Jawi, the title given Majmak Malay Jawi, the group responsible for organizing this expedition, searching for connected routes to go home and follow different routes.

Regardless, the experience and track civil religion even in the Festival this relaxed atmosphere full of warmth and bring enough. Lifestyle, culture, and beliefs may be similar, but self-esteem and identity and their struggle to live a very different causes and affectionate enough writers feel quite lucky and grateful was born in Malaysia that our beloved earth.

Malay increasingly lost

to the tsunami, despite almost five years later but left a big impact and depth of Ramlah Din, 53, one of the Malay community who live in settlements in the Malay minority Ban Muang Kluang is located in Ranong province, thailand.

Although not experienced enough memeritkan effects caused by the death of relatives casualties in the tragedy, but the tsunami changed the landscape of many lives and make life that exists now no longer like first.

"Dulu people here are flooded during high with prosperity through agricultural and fish that can be said to be enough to accommodate our daily

lives." But after the tsunami conditions, such as village distance field `field terkukur 'search results and the longer the less," he said, still speaking in fluent Malay in Kedah dialect as often commute glance many relatives who still reside in Malaysia.

Clearly, the effects of the tsunami true true-life people in the village sandwich because large waves as high mountain areas is destroying the rice bowl area was also destroyed hundreds of hectares which became the main livelihood people in the area besides the sea.

"After the tsunami, declining fish and fishermen in the area also tempiasnya feel as catches dropped from about 2,000 baht (RM200) per day to only about 200 to 300 Baht (RM20 to RM30) a day. Sometimes it is related to oil money.

"Many children are forced to quit school and are forced to descend to the sea to help the family to ensure our family can continue to eat more but that is our compassion to the orphans that the death of their parents when the tsunami came," reported calm.

Ban Muang Kluang is located before the Andaman Sea inhabited about 4,000 residents 100 percent Malay Muslims. Throughout the trip organized by Travel Impressions Heritage Jawi Jawi Heritage Majmak, authors can also feel the distress and hardships faced by people here who still have not recovered fully from the effects of the tsunami tragedy that even though five years have passed.

Tells the tsunami incident which happened on December 26, 2004, the Ramlah said, although villagers killed hundreds of lives, especially who live near the sea, but the power of God, two mosques in the area was only slightly affected.

However, religious schools that provide classes Qur'an and obligatory Ain to Malay students in the village it has been destroyed and rebuilt.

Kembara we went to minority Malay village as accommodation provided by homestay accommodation, but still maintain a given treatment Malay tradition, only a small language constraints limiting our activities.

While we were touring with the Malay culture beat kompang seizure, and silat performances marhaban faces, and joy clearly emitted. May enjoy their own custom view that has long been neglected because they are long separated from culture.

In the fun kompang dipalu, looked sorrowful face Abdul Rashid Ibrahim, 85, watching a presentation with our view that enough.

When asked, Abdul Rashid from Kedah and has nearly 40 years living in the village acknowledge kerinduannya of Malay heritage can not be described.

He is still fluent in the Malay dialect in Kedah also tells the life experience and pain of the Malay community in Thailand who are forced to choose between whether to maintain the identity and traditional Malay Muslim or comply with the national spirit to ensure that they continue to lag.

"kat Living here is not happy children. Malay even many who have been tak reti nak cakap. In this village only Malay village despite its name, but they do not speak Malay clever because most of the many clever already died.

"Tok Tok even feel sad but I can not do that. Where there is interest I think learning Tok teaching, "said Short

Fate of the Malay language on their own country

PROPOSED compulsory subject Malay (BM) for approximately 65.000 foreign students currently studying in Malaysia is certainly a good step in our efforts to develop the Malay language, more so for internationalisation.

Among its importance in this context, the Malay language is the medium of communication in this country, knowledge and mastery of the Malay language that will better enable students to function well in the Malaysian society, whether in terms of both efficiency and courtesy Malay grammar. Actually the effect is quite valid and should be supported.

However, whether the infrastructure and ecological Malay language that exists now, whether formal or otherwise, support conditions conducive? Both are very important in helping and encouraging students to menekuni Malay language, particularly the stimulus integratif, ie not only to mix, but mengadunkan themselves in local life, while they are in Malaysia. The answer is not positive as appropriate. Malay although given the variety of views more beautiful by some good parties, it is actually on the edge melukut shà in some cases, the earth watannya own. Linguistic ecology in this country do not always memperlihat importance of Malay language as the language of the country, namely in the context of a national language and official language. For example, naming public in Malaysia are not many who use the Malay language. The use of English becomes more the norm. 'Bangsar South' to a new municipality in Kuala Lumpur and 'Mara Liner' for that bus services in rural areas, especially among the Malay community placement for example.

All this gives the message that the Malay language is not important, not only to foreign students, but also to the Malaysian society itself. In this regard, local communities participate give a negative picture of the Malay language when they are not much use, especially in the context of a national language to communicate with each other. They prefer to use other languages and proud and if the Malay language is used, it is used in the form of mixed also.

Overview of the evil of the Malay language per happens when we do not want to use when talking with some foreign students, although there are of them fluent in the language Malay. Instead, we use the English language instead. This bad attitude we give people the impression that Malaysia is not proud, love and allegiance to the country's own language. Indeed, this is not the picture again, but true statement about the act, our views and compliance of the Malay language. Natif speakers as the Malay community or the original Malay language should display a good example in memperlihat positive attitudes towards the language. They must at all times 'memperlaku' Malay language, which not only their mother tongue, but now has become a language that represents the country and owned by all, with the full order and manners.

In this case, they should use the Malay language is good and right and not mixed together, especially at official functions and ceremonies. Use it as not only important in conveying the message that the Malay language competent, but believed by the other dibangga among speakers about natifnya authority is. Actually the authority of the Malay language should exist in various forms robust. Among them is the knowledge and mastery of Malay society in Malaysia, especially the non-original, which should be increased beyond that form known as 'market language'. Still among many that the market could only speak when using the Malay language, for example in the form of " I have pompuan Atak, married the widow Ipoh have olang. "Efficiency Malay cases, especially among the young, the Philippines occupies since 1957 is not only not good for the image of the Malay language as the language of the country, but that more harm is more understanding nasionaliti Malaysia them in the context of the Malay language, the language of their homeland! attitude like this certainly observed by foreign students, who may conclude that the Malay language is not much respected by Malaysians themselves.

This follow formulated by foreign workers. Some of them found to be fluent in Malay, although recently arrived, compared with a handful of trainees National Service Training Program (PLKN), the same can not be fluent in Malay, although born and raised in Malaysia!

In the Malay language preservation issues in weak form, the Malay community can participated. They often communicate with their communities of origin in the Malay language is not such, even when they communicate with a very fluent. This accommodating nature of the Malay community should be stopped and replaced with the communication in the Malay language of good and correct, but in a form easily. In fact a lot to do before we expand the domain use the Malay language, especially to foreign students in the country and also in the business we mengantarabangsakan Malay language. For this purpose, first, the Malaysian society must show a more positive attitude towards the Malay language. This attitude can be nurtured and further shown by all sectors of Malaysian society with relatively easy. Malay race is the instrument of unity and progress of the country, has 'dikodifikasikan' in the national education system. In this matter, determination of the Malay language to be renewed again, by example with the full commitment and responsibility of the Malay community as speakers natif, which will also followed by the positive effects from many other non-Malay community.

This is important not only in efforts to elevate the Malay language in this country, O my son, but also to the PERSADA world. Indeed, the Malay language is also the fifth largest in the world, has much potential.

Adapted from

by Teo Kok Seong

Professor of Sociolinguistics at the Institute of Malay and Malay Civilization, Universiti Kebangsaan Malaysia (UKM)