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Tarian Melayu
jemekelate
post Apr 20 2008, 07:59 PM
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dikir barat is pretty new actually, not as old as the court dances(makyong, asyik). People say it is invented in the early 1900. Even the creator of the famous song Wau Bulan, Seman Wau Bulan had just passed away recently.
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Bhaskara
post Apr 21 2008, 12:18 AM
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Ah, I see... that explains everything. Thanks for the info, jemekelate!
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AwangPembela
post Apr 21 2008, 04:15 AM
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Cmon, dont be so serious.

A bit of lewd once in a while, wont do anyone any harm.
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AwangPembela
post Apr 21 2008, 04:30 AM
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It's not like we're all pure, asexual, pious, lustless monks then, is it?

Even monks have been seen to drool at beautiful young wimmen sometimes.

It's just human nature, leh.
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Bhaskara
post Apr 21 2008, 08:32 PM
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But there's no need to show it in a vulgar way icon_neutral.gif
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dreamhunter
post Apr 25 2008, 06:38 AM
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Go on, Bhasky. Don't be too sensitive.

He's just being the good lad that he is. Like the man said, "You can't keep a good man down." biggthumpup.gif
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AwangPembela
post Apr 26 2008, 02:29 PM
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This aint about dance. But since it's cultural/histrocial, perhaps someone might still be interested:

A Thai movie entitled Queen of Pattani or Queen of Lung Gasuka directed by Nonzee Nimibutr, loosely based on a south Pattani myth will be released in 2008.

http://en.wikipedia.org/wiki/Nonzee_Nimibutr

Nonzee Nimibutr (Thai นนทรีย์ นิมิบุตร, born in 1962 in Nonthaburi Province, Thailand) is a Thai film director, film producer and screenwriter. Best known for his ghost thriller, Nang Nak, he is generally credited as the leader among a "New Wave" of Thai filmmakers that also includes Pen-Ek Ratanaruang, Wisit Sasanatieng and Apichatpong Weerasethakul.

Nonzee's next project, Queen of Langkasuka, is an epic historical-fantasy involving pirates and three princesses who must protect their realm, Langkasuka. The film was originally to be called Queens of Pattani, but the name was changed to avoid possible political overtones stemming from the South Thailand insurgency and Pattani separatism.[2] Shooting began in August 2006 and the film is to star Ananda Everingham from Shutter and Dan Chupong from Kerd ma lui. [3]

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Bhaskara
post Apr 27 2008, 10:20 PM
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Oh yeah, I've been waiting for this movie. It's very interesting to see the history of that part of Thailand! The ladies' costumes are very beautiful too. I'm just not sure about the costume of the men, I think they are too modern for that time. I think that would be the costumes worn in Islamic time icon_neutral.gif
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dreamhunter
post Apr 27 2008, 10:54 PM
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QUOTE(Bhaskara @ Apr 27 2008, 10:20 PM) [snapback]3665614[/snapback]
Oh yeah, I've been waiting for this movie. It's very interesting to see the history of that part of Thailand! The ladies' costumes are very beautiful too. I'm just not sure about the costume of the men, I think they are too modern for that time. I think that would be the costumes worn in Islamic time icon_neutral.gif


Very interesting for me too.

Yes. To see that part of Thailand - the part that used to be a sovereign, independent Malay kingdom that was invaded n conquered by imperialist, expansionist Thais.

Seems that they still couldn't get their fill after having previously invaded n conquered so many Khmer kingdoms.
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PerisaiLangkasuk...
post Apr 28 2008, 02:35 AM
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Just thought some of you guys might be interested:

http://www.rockmekong.org/media-cov/News2002/queens.htm

THE RAJAS IJAU, Biru and Ungu, who ruled Pattani from 1584 to 1635, were named after the colours of the rainbow - Ijau means green, Biru is blue and Ungu is violet. The three sisters were followed on the thrown by Ungu's daughter Kuning; together they oversaw an unprecedented era of prosperity for the southern kingdom.

The Queens of Pattani

If stories give life to a place, those of the four queens of Pattani recall laughter and tears, love and revenge that shaped a chatpter of the little known history of this Islamic maritime kingdom about sex centuries ago. Subhatra Bhumiprabhas and Natiya Tangwisutijit trace the facinating story of the queens

Nobody knows what Princess Ijau might have thought when she ascended the throne as the first queen of Pattani in 1584.

After the death of her father, Sultan Manzur Syah, in 1572, Ijau and her two younger sisters had to endure 12 traumatic years witnessing brothers and cousins killing one another in their battle for the throne. The conflict was resolved when all of the male heirs were assassinated, paving the way for Ijau's ascension.

Today's historians - and, indeed, ancient European traders and travellers who arrived in the Islamic kingdom - had different views about Pattani's century-long rule by women. Some opinions appear more favourable than others. But the predominant conclusion was that Queen Ijau and her sisters who succeeded to the throne were no more than puppet monarchs. Behind them must have been capable male ministers who governed in her name without the queens' actual participation.

French traveller Nicholas Gervaise, for example, wrote in the 1680s that Raja Ijau was not allowed to enter at all into the secrets of state affairs.

"[The queen] had to content herself with the respect and homage which everyone formally rendered her as their sovereign," Gervaise was quoted in "Hikayat Pattani", a classic Malay account of the history of this Islamic kingdom.

"They [the ministers] did not allow her the freedom to choose her own high officials, but they never refused her anything which could contribute to her pleasure," he wrote.

Such a view, however, could not properly explain why under the rule of the queens, especially the first two, Pattani reached its greatest prosperity from maritime trade with Europe, Japan and around Southeast Asia. Prices for commodities, particularly foodstuffs, were at an all time low, pleasing the rich and poor under their reigns alike. Farmers were also recorded to have enjoyed irrigation projects initiated and supervised by the queens.

If they were just puppets, how did the three sisters succeed one another in a row? The youngest sister even managed to have her daughter become queen as well. They all survived several coup attempts amid a fluctuating political situation in the region. All the men who challenged their power were "dealt with" in different ways. Nobody knows what actually happened to them, but they were never seen again.

Reading between the lines, scattered historical accounts suggest the queens were capable rulers who knew how to play both internal and regional politics. In other words, the ancient kingdom of Pattani prospered "because of", and not "in spite of", the queens.

The three sisters - Ijau, Biru and Ungu - succeeded one another from 1584 to 1635. Their father named them after the colours of the rainbow - Ijau means green, Biru is blue and Ungu is violet. Whether the rainbow connotation was intended as a good omen, the princesses did have a shining future - they all made their way to the prestigious throne without much struggle.

Raja Ijau ruled for 31 years before she died, and passed the throne to her second sister Biru, who led the kingdom for seven years. The throne then passed to the third sister, Ungu, who reigned for 12 years.

Among them, Ungu was the only one married. Her sister Ijau made her the bride of Sultan Abdul-Ghafur Mohaidin Syah of Pahang, another influential kingdom on the Malay Peninsula. Princess Ungu gave birth to a charming daughter, Kuning, who succeeded her mother as the monarch. She reigned for about 50 years in what was one of the wealthiest and longest reigns for the region.

Perhaps Raja Ijau's understanding of regional politics was deeper than her ministers might have realised. She had Princess Ungu marry the sultan of Pahang, given the close connections between Pahang and Johore at the time, and also tightened relations with Johore, another strong political centre on the peninsula.

In retrospect, Raja Ijau turned to concentrate on strengthening relations with neighbouring kingdoms because Pattani became relatively independent from the influence of Ayutthaya, the powerful inland kingdom. Ayutthaya, from 1564 to the 1590s, was struggling for its own survival against Burma and Cambodia.

Secure politics entailed economic prosperity. Pattani itself was among the best natural harbours along the lengthy east coast of the Malay peninsula. The mid-sized kingdom enjoyed long-distance trade with China and India, as well as localised trade with Siam, Malaya and Indonesia. It served as an entrepot to which pepper could be brought from the neighbouring lands for Chinese merchants in return for luxury textiles and porcelain. At the same time Indian textiles were brought to Pattani in exchange for gold, spices and foodstuffs.

Raja Ungu knew her marriage to the sultan of Pahang was to secure political and economic prosperity for Pattani. Love was not a part of it. To her, the marriage was for the "love for her land". Her situation was not much different from other women of other kingdoms in the region in the same period. Their parents sent them as "gifts" for rulers of kingdoms they wanted to make friends with for their protection or other security purposes.

However, what was different for Ungu was that she returned to Pattani and became queen after Raja Biru passed away. Her daughter, Kuning, followed in her footstep decades later by marrying into politics and for the love of her motherland.

Raja Ijau died in 1616 and was succeeded by Raja Biru. It was Raja Biru who sent her ministers to Pahang to request the return of Queen Ungu after she became a widow when Sultan Abdul-Ghafur Mohaidin Syah died. Ungu also brought with her Princess Kuning, who was then four years old.

Princess Kuning was only 12-years-old when her monarch aunt Raja Biru arranged her marriage to a nobleman from Siam, Okya Decho, a son of the ruler of Ligor, or Nakhon Si Thammarat, who served the king of Ayutthaya. By the end of the 16th century, Ayutthaya's power was on the rise again during the reign of King Naresuan.

At the time, no one could read the heart of Princess Ungu, who watched her daughter's wedding in silence.

Soon after Raja Biru died, however, Raja Ungu, who succeeded her sister in 1624, arranged for her daughter to be remarried to the Sultan of Johore. Indeed, Pattani under the reign of Ungu adopted an anti-Siam policy. Unlike her two predecessors, Ungu refused to allow herself to be called by the Siamese royal title Phra Chao.

Perhaps, Okya Decho would not have asked to return to Nakhon Si Thammarat had he known he would not be allowed to take his young wife with him.

When informed of the new wedding of his wife, a furious Okya Decho asked for permission from the king of Siam to lead Siamese troops to attack Pattani. To aid her defence, Ungu received support from her late husband's state, Pahang, and the Sultan of Johore also led his troops to help his mother-in-law. The Siamese troops weren't familiar with sea warfare. The week-long war ended with the heart-broken Okya Decho returning home empty handed.

The love story of Princess Kuning didn't end there, but continued dramatically until her last breath. Raja Ungu died in 1635 and Kuning succeeded her mother to the Pattani throne. After the funeral ceremony, Kuning's husband left Pattani for his homeland. The sultan asked his younger brother and his mother to stay in Pattani to guard Kuning from her ex-husband Okya Decho.

But the sultan had left the fish with the cat. The prince of Johore went too far from the role of protector. The Malay historical account of Hikayat Pattani stated that the prince "violated" Kuning. However, the prince did not seem to have Kuning's heart for long. Raja Kuning found her lover had committed adultery with a court singer. The prince of Johore appeared to be madly in love with the singer whom he planned to give a royal title.

However, many ministers and the people took the queen's side. They volunteered to "deal" with the problem for her. Raja Kuning only asked her men to spare the prince's life. The prince was never seen in Pattani again. He safely returned to Johore while the prince's mother and their people were later escorted by the queen's men to their homeland as well.

No matter how chaotic her personal life, Raja Kuning never forgot her duty as the ruler of Pattani. During her reign, Pattani returned to the glorious era of international trade. The queen ordered her men to expand the mouth of the Pattani River and to dredge the river's tideway to welcome an increasing number of cargo barges. The bay of Pattani shone with lights from trader junks day and night. The Hikayat Pattani noted that the last queen didn't live on royal revenues, she made her income from the crops in her own gardens, feeding and clothing herself from the profits on the flowers and vegetables. Moreover, she turned her personal possessions into royal property.

Unlike her mother, who was hostile to Ayutthaya, Raja Kuning decided to make friends with the larger kingdom by paying a visit in 1641. The queen of Pattani was welcomed by King Prasat Thong of Siam. They re-established relations and Siam promised to end its interference in Pattani, at least during the reign of Raja Kuning.

A decade later, nonetheless, Kuning was forced to leave the throne by Raja Sakti of Kalantan who staged a coup in 1651 after she failed to handle the internal conflict between the sultan and another prince. On her way to seek refuge in Johore, the last queen of Pattani died near the shore of Kalantan. Her body was buried in a small village called Kampung Pancor.

The queen's laughter and tears and her "love for the land" was also buried there.

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PerisaiLangkasuk...
post Apr 28 2008, 02:44 AM
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Just thought some of you guys might find this interesting:

http://www.rockmekong.org/media-cov/News2002/queens.htm

THE RAJAS IJAU, Biru and Ungu, who ruled Pattani from 1584 to 1635, were named after the colours of the rainbow - Ijau means green, Biru is blue and Ungu is violet. The three sisters were followed on the thrown by Ungu's daughter Kuning; together they oversaw an unprecedented era of prosperity for the southern kingdom.

The Queens of Pattani

If stories give life to a place, those of the four queens of Pattani recall laughter and tears, love and revenge that shaped a chapter of the little known history of this Islamic maritime kingdom about six centuries ago. Subhatra Bhumiprabhas and Natiya Tangwisutijit trace the facinating story of the queens.

Nobody knows what Princess Ijau might have thought when she ascended the throne as the first queen of Pattani in 1584.

After the death of her father, Sultan Manzur Syah, in 1572, Ijau and her two younger sisters had to endure 12 traumatic years witnessing brothers and cousins killing one another in their battle for the throne. The conflict was resolved when all of the male heirs were assassinated, paving the way for Ijau's ascension.

Today's historians - and, indeed, ancient European traders and travellers who arrived in the Islamic kingdom - had different views about Pattani's century-long rule by women. Some opinions appear more favourable than others. But the predominant conclusion was that Queen Ijau and her sisters who succeeded to the throne were no more than puppet monarchs. Behind them must have been capable male ministers who governed in her name without the queens' actual participation.

French traveller Nicholas Gervaise, for example, wrote in the 1680s that Raja Ijau was not allowed to enter at all into the secrets of state affairs.

"[The queen] had to content herself with the respect and homage which everyone formally rendered her as their sovereign," Gervaise was quoted in "Hikayat Pattani", a classic Malay account of the history of this Islamic kingdom.

"They [the ministers] did not allow her the freedom to choose her own high officials, but they never refused her anything which could contribute to her pleasure," he wrote.

Such a view, however, could not properly explain why under the rule of the queens, especially the first two, Pattani reached its greatest prosperity from maritime trade with Europe, Japan and around Southeast Asia. Prices for commodities, particularly foodstuffs, were at an all time low, pleasing the rich and poor under their reigns alike. Farmers were also recorded to have enjoyed irrigation projects initiated and supervised by the queens.

If they were just puppets, how did the three sisters succeed one another in a row? The youngest sister even managed to have her daughter become queen as well. They all survived several coup attempts amid a fluctuating political situation in the region. All the men who challenged their power were "dealt with" in different ways. Nobody knows what actually happened to them, but they were never seen again.

Reading between the lines, scattered historical accounts suggest the queens were capable rulers who knew how to play both internal and regional politics. In other words, the ancient kingdom of Pattani prospered "because of", and not "in spite of", the queens.

The three sisters - Ijau, Biru and Ungu - succeeded one another from 1584 to 1635. Their father named them after the colours of the rainbow - Ijau means green, Biru is blue and Ungu is violet. Whether the rainbow connotation was intended as a good omen, the princesses did have a shining future - they all made their way to the prestigious throne without much struggle.

Raja Ijau ruled for 31 years before she died, and passed the throne to her second sister Biru, who led the kingdom for seven years. The throne then passed to the third sister, Ungu, who reigned for 12 years.

Among them, Ungu was the only one married. Her sister Ijau made her the bride of Sultan Abdul-Ghafur Mohaidin Syah of Pahang, another influential kingdom on the Malay Peninsula. Princess Ungu gave birth to a charming daughter, Kuning, who succeeded her mother as the monarch. She reigned for about 50 years in what was one of the wealthiest and longest reigns for the region.

Perhaps Raja Ijau's understanding of regional politics was deeper than her ministers might have realised. She had Princess Ungu marry the sultan of Pahang, given the close connections between Pahang and Johore at the time, and also tightened relations with Johore, another strong political centre on the peninsula.

In retrospect, Raja Ijau turned to concentrate on strengthening relations with neighbouring kingdoms because Pattani became relatively independent from the influence of Ayutthaya, the powerful inland kingdom. Ayutthaya, from 1564 to the 1590s, was struggling for its own survival against Burma and Cambodia.

Secure politics entailed economic prosperity. Pattani itself was among the best natural harbours along the lengthy east coast of the Malay peninsula. The mid-sized kingdom enjoyed long-distance trade with China and India, as well as localised trade with Siam, Malaya and Indonesia. It served as an entrepot to which pepper could be brought from the neighbouring lands for Chinese merchants in return for luxury textiles and porcelain. At the same time Indian textiles were brought to Pattani in exchange for gold, spices and foodstuffs.

Raja Ungu knew her marriage to the sultan of Pahang was to secure political and economic prosperity for Pattani. Love was not a part of it. To her, the marriage was for the "love for her land". Her situation was not much different from other women of other kingdoms in the region in the same period. Their parents sent them as "gifts" for rulers of kingdoms they wanted to make friends with for their protection or other security purposes.

However, what was different for Ungu was that she returned to Pattani and became queen after Raja Biru passed away. Her daughter, Kuning, followed in her footstep decades later by marrying into politics and for the love of her motherland.

Raja Ijau died in 1616 and was succeeded by Raja Biru. It was Raja Biru who sent her ministers to Pahang to request the return of Queen Ungu after she became a widow when Sultan Abdul-Ghafur Mohaidin Syah died. Ungu also brought with her Princess Kuning, who was then four years old.

Princess Kuning was only 12-years-old when her monarch aunt Raja Biru arranged her marriage to a nobleman from Siam, Okya Decho, a son of the ruler of Ligor, or Nakhon Si Thammarat, who served the king of Ayutthaya. By the end of the 16th century, Ayutthaya's power was on the rise again during the reign of King Naresuan.

At the time, no one could read the heart of Princess Ungu, who watched her daughter's wedding in silence.

Soon after Raja Biru died, however, Raja Ungu, who succeeded her sister in 1624, arranged for her daughter to be remarried to the Sultan of Johore. Indeed, Pattani under the reign of Ungu adopted an anti-Siam policy. Unlike her two predecessors, Ungu refused to allow herself to be called by the Siamese royal title Phra Chao.

Perhaps, Okya Decho would not have asked to return to Nakhon Si Thammarat had he known he would not be allowed to take his young wife with him.

When informed of the new wedding of his wife, a furious Okya Decho asked for permission from the king of Siam to lead Siamese troops to attack Pattani. To aid her defence, Ungu received support from her late husband's state, Pahang, and the Sultan of Johore also led his troops to help his mother-in-law. The Siamese troops weren't familiar with sea warfare. The week-long war ended with the heart-broken Okya Decho returning home empty handed.

The love story of Princess Kuning didn't end there, but continued dramatically until her last breath. Raja Ungu died in 1635 and Kuning succeeded her mother to the Pattani throne. After the funeral ceremony, Kuning's husband left Pattani for his homeland. The sultan asked his younger brother and his mother to stay in Pattani to guard Kuning from her ex-husband Okya Decho.

But the sultan had left the fish with the cat. The prince of Johore went too far from the role of protector. The Malay historical account of Hikayat Pattani stated that the prince "violated" Kuning. However, the prince did not seem to have Kuning's heart for long. Raja Kuning found her lover had committed adultery with a court singer. The prince of Johore appeared to be madly in love with the singer whom he planned to give a royal title.

However, many ministers and the people took the queen's side. They volunteered to "deal" with the problem for her. Raja Kuning only asked her men to spare the prince's life. The prince was never seen in Pattani again. He safely returned to Johore while the prince's mother and their people were later escorted by the queen's men to their homeland as well.

No matter how chaotic her personal life, Raja Kuning never forgot her duty as the ruler of Pattani. During her reign, Pattani returned to the glorious era of international trade. The queen ordered her men to expand the mouth of the Pattani River and to dredge the river's tideway to welcome an increasing number of cargo barges. The bay of Pattani shone with lights from trader junks day and night. The Hikayat Pattani noted that the last queen didn't live on royal revenues, she made her income from the crops in her own gardens, feeding and clothing herself from the profits on the flowers and vegetables. Moreover, she turned her personal possessions into royal property.

Unlike her mother, who was hostile to Ayutthaya, Raja Kuning decided to make friends with the larger kingdom by paying a visit in 1641. The queen of Pattani was welcomed by King Prasat Thong of Siam. They re-established relations and Siam promised to end its interference in Pattani, at least during the reign of Raja Kuning.

A decade later, nonetheless, Kuning was forced to leave the throne by Raja Sakti of Kalantan who staged a coup in 1651 after she failed to handle the internal conflict between the sultan and another prince. On her way to seek refuge in Johore, the last queen of Pattani died near the shore of Kalantan. Her body was buried in a small village called Kampung Pancor.

The queen's laughter and tears and her "love for the land" was also buried there.


Ayutthaya versus Pattani in the 'era of rebellion'

While many historians believe that Pattani had been a tributary state of Siam since time immemorial, and gradually incorporated to become an integral part of Siam, more-recently discovered journals of travellers and merchants of the era suggest otherwise.

The struggle to control Pattani was more than merely starting a few minor rebellions, as simplified in Thai chronicles. The resistance Pattani put up was determined, with residents of Pattani impassioned to defend the local Malay culture and determined to keep alive the historical ideal of an independent state of Pattani.

Jaramias van Vliet, the Dutch official of the Verenigde Oost-Indische Campagnie (VOC), or Dutch East Indies Company, who assumed a post at Ayutthaya in 1633, wrote about the Pattani rebellion during the earlier reign of King Maha Chakkrabat. He stated that Pattani had often sent tribute to Ayutthaya.

Later on, when King Prasartthong staged a coup and crowned himself in 1630, Raja Ungu, the ruler of Pattani, objected to paying tribute to the newly self-installed king. Apart from this affront to Ayutthaya, Pattani even sent troops to attack Phatthalung and Nakhon Si Thammarat, seized two vessels departing from Ayutthaya, and transported Chinese goods to Batavia.

In late 1633, Ayutthaya recruited troops to subjugate Pattani again, but had to delay the campaign for a year. In the middle of this intense atmosphere of war, the Raja of Kedah intervened and assisted in a reconciliation between the parties. King Prasartthong changed his mind and Ayutthaya sent a diplomatic mission to negotiate with Pattani again.

In March, 1636, during the reign of Raja Kuning, a Pattani diplomat came up to Ayutthaya. A preliminary agreement resulted in a "very important person" of Pattani coming up to the Ayutthaya court in August of the same year to pay a tribute of golden flowers to King Prasartthong. Pattani continued to pay tribute to Ayutthaya for several years. It is recorded as doing so in June 1639, while Kedah did her part in August of the same year. The situation, however, changed when Pattani joined Kedah and Songkhla to resist Ayutthaya during 1646-9. They even sent troops to attack and occupy Nakhon Si Thammarat for some time in 1649.

In late 1649, Ayutthaya sent troops to suppress the rebellion again. There is no detailed evidence about the battle, but it turned out that in September 1650, two ships of Songkhla brought a peace message with the usual golden flowers to pay homage to King Prasartthong.

Excerpt from a paper entitled "Ayutthaya in Pattani's Grasp: Historical Writings and Local History" presented by Davisakd Puaksom, Institute of Liberal Arts, Walailak University Nakhon Si Thammarat, at The First Inter-Dialogue Conference on Southern Thailand held in Pattani last month.






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Bhaskara
post Apr 29 2008, 09:25 PM
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Being ruled by gentle and wise feminine hands would do Malaysia good icon_wink.gif
Anyway, all this talk makes me want to visit Kelantan, it seems that it's the state with the richest heritage in Malaysia biggthumpup.gif
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PerisaiLangkasuk...
post Apr 29 2008, 11:39 PM
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QUOTE(Bhaskara @ Apr 29 2008, 09:25 PM) [snapback]3669945[/snapback]
Being ruled by gentle and wise feminine hands would do Malaysia good icon_wink.gif
Anyway, all this talk makes me want to visit Kelantan, it seems that it's the state with the richest heritage in Malaysia biggthumpup.gif


Please do, you're most welcome. You'll find the Kelantanese a most hospitable n friendly people.

Between the northernmost Malay states (i.e. Kelantan, Terengganu, Kedah n Perlis, perhaps Perak as well) n Thailand, I guess we both inherited elements of ancient Mon n Khmer cultures, n syncretised them with our own local culture.

On the other hand, the ancient Mon n Khmer cultures in turn inherited elements of even more ancient Old Malay cultures that preceded them.

So, perhaps, stuff ended up interwoven into a rich cultural tapestry, if you like.
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Bhaskara
post Apr 30 2008, 12:27 AM
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QUOTE(PerisaiLangkasuka @ Apr 30 2008, 11:39 AM) [snapback]3670239[/snapback]
Please do, you're most welcome. You'll find the Kelantanese a most hospitable n friendly people.

Between the northernmost Malay states (i.e. Kelantan, Terengganu, Kedah n Perlis, perhaps Perak as well) n Thailand, I guess we both inherited elements of ancient Mon n Khmer cultures, n syncretised them with our own local culture.

On the other hand, the ancient Mon n Khmer cultures in turn inherited elements of even more ancient Old Malay cultures that preceded them.

So, perhaps, stuff ended up interwoven into a rich cultural tapestry, if you like.

^I agree! I wonder why, but it seems to me that even though it was very hard to communicate to each other back then, but people at that time succeeded to achieve more cultural exchanges, can't really say the same thing to us nowadays, even though we got all the modern gadgets....

But I wonder if I went to Kelantan would I get to see these heritages? I thought all of them have been banned because of their "un-Islamic" ways?
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HangPC2
post May 1 2008, 09:54 PM
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P.Ramlee feat Saloma - Joget Malaysia


http://www.youtube.com/watch?v=DfUsteATvpM
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dreamhunter
post May 1 2008, 11:55 PM
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QUOTE(Bhaskara @ Apr 30 2008, 12:27 AM) [snapback]3670307[/snapback]
^I agree! I wonder why, but it seems to me that even though it was very hard to communicate to each other back then, but people at that time succeeded to achieve more cultural exchanges, can't really say the same thing to us nowadays, even though we got all the modern gadgets....

But I wonder if I went to Kelantan would I get to see these heritages? I thought all of them have been banned because of their "un-Islamic" ways?


Could be that in ancient times, especially prior to 10th century, we didn't have Islam coming in as an invisible barrier between the Malay, Mon n Khmer peoples. During that time, they were prolly v much like brothers or cousins.

The Mon n Khmer, even Malay, were also all over Thailand then, the Thai hadn't arrived there yet. Some folks even say there could be ancient ethnic links between Malay, Mon n Khmer peoples. Not that surprising cos they all r supposed to have come out of Yunnan originally.

I believe those stuff now banned r being gradually 'unbanned', conditional on certain modifications, e.g. replacing the Hindu/Buddhist/animist 'jampi' deemed un-Islamic, when starting the Wayang Kulit/Menora for instance, with Quranic verses.

If you wanna see Kelantanese culture, there is a time the locals call "Jina Wori", coinciding with the birthday celebrations of the Kelantan Sultan, where these shows n dances r performed for several days at a designated place in Kota Bharu, the state capital. My uncle used to take me to see them every year when I was a kid.

You could try contacting the Malaysian Ministry of Arts and Culture to get the exact dates.

Honestly, I don't know where the word "Jina Wori" came from. Could be something of Sanskrit or Siamese origin. Or could just be the local pronounciation of January, which could be the birth month of a previous Kelantan Sultan.

But as far as I can recall, the times that I went there were not in the month of January, I don't think. More like February or March. Like, a while after the rainy season over there.
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Bhaskara
post May 2 2008, 04:30 AM
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QUOTE(dreamhunter @ May 2 2008, 11:55 AM) [snapback]3674324[/snapback]
Could be that in ancient times, especially prior to 10th century, we didn't have Islam coming in as an invisible barrier between the Malay, Mon n Khmer peoples. During that time, they were prolly v much like brothers or cousins.

The Mon n Khmer, even Malay, were also all over Thailand then, the Thai hadn't arrived there yet. Some folks even say there could be ancient ethnic links between Malay, Mon n Khmer peoples. Not that surprising cos they all r supposed to have come out of Yunnan originally.

I believe those stuff now banned r being gradually 'unbanned', conditional on certain modifications, e.g. replacing the Hindu/Buddhist/animist 'jampi' deemed un-Islamic, when starting the Wayang Kulit/Menora for instance, with Quranic verses.

If you wanna see Kelantanese culture, there is a time the locals call "Jina Wori", coinciding with the birthday celebrations of the Kelantan Sultan, where these shows n dances r performed for several days at a designated place in Kota Bharu, the state capital. My uncle used to take me to see them every year when I was a kid.

You could try contacting the Malaysian Ministry of Arts and Culture to get the exact dates.

Honestly, I don't know where the word "Jina Wori" came from. Could be something of Sanskrit or Siamese origin. Or could just be the local pronounciation of January, which could be the birth month of a previous Kelantan Sultan.

But as far as I can recall, the times that I went there were not in the month of January, I don't think. More like February or March. Like, a while after the rainy season over there.

Ah, I'm so glad people realize that these heritages are too important. There is always a way around the rigid rules, as long as we are willing to compromise.

This Jina Wori is very interesting, I would love to be there and watch all of the performances!
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polisrichard
post May 2 2008, 12:05 PM
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Zapin Pekajang Moden
Rancak dan bertenaga
http://www.youtube.com/watch?v=IC_Nt3aKaNI...feature=related
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Esfandiari
post May 2 2008, 01:34 PM
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QUOTE(Bhaskara @ May 2 2008, 04:30 AM) [snapback]3674673[/snapback]
Ah, I'm so glad people realize that these heritages are too important. There is always a way around the rigid rules, as long as we are willing to compromise.

This Jina Wori is very interesting, I would love to be there and watch all of the performances!


Be ready to royak kelate when you arrive in Kelantan! Then you will enjoy the Kelantan culture even more! The language of Kelantan, though Malay, is quite distinct and unique, quite unlike the standard Bahasa Melayu of Malaysia! Hehehehe...even for a Malaysian Malay like me, not originating from Kelantan, pure and thick Kelantanese accent seems like anothert language!
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AwangPembela
post May 4 2008, 09:41 AM
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QUOTE(Esfandiari @ May 2 2008, 01:34 PM) [snapback]3675203[/snapback]
Be ready to royak kelate when you arrive in Kelantan! Then you will enjoy the Kelantan culture even more! The language of Kelantan, though Malay, is quite distinct and unique, quite unlike the standard Bahasa Melayu of Malaysia! Hehehehe...even for a Malaysian Malay like me, not originating from Kelantan, pure and thick Kelantanese accent seems like anothert language!


It's just slight differences in pronunciation, actually. Plus some differences in terminology.

Once you've worked out the 'transformations' n different terms, you're well on your way to full fluency. Well, ya'll need some tongue flexibility exercises, perhaps.

for example:

kapa (Kelantanese) = kapal (standard Malay) = kapai (Kedahan)

besa (Kelantanese) = besar (standard Malay) = besaaq (Kedahan)

beto (Kelantanese) = betul (standard Malay) = betui (Kedahan)

male (Kelantanese) = malam (standard Malay) = malam (Kedahan)

ghoyak (Kelantanese) (from Arabic 'riwayat') = beritahu (standard Malay) = habaaq (Kedahan) (from 'khabar')

kkecek (Kelantanese) = cakap (standard Malay) = cakap (Kedahan)

The thing about Kedahans/northerners though, is that they may be able to speak English fluently, but when it comes to speaking Malay they can never, never speak in standard Malay properly, even when they become Prime Minister. They just can't change from the Kedahan/northern lilt. icon_neutral.gif

There is a story about a Kedahan young man in Kuala Lumpur. He stops by a roadside drinks stall, orders something to drink. "Minta air kelapa segelas," he says at first in perfect Kuala Lumpur Malay, wanting to impress his newfound city friends. "Buh nyok banyak-banyak" (put in plenty of coconut flesh), he suddenly slips back into his old Kedahan lilt when it really matters. beerchug.gif

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