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This article aims to explain at a glance the administration and implementation of Islamic law during the period of Brooke's reign in Sarawak. This study uses a historiographical approach that is historical writing, principles or methods of historical writing and works or results of writing related to Islamic law in Sarawak during the reign of Brooke. The historiographic research approach used in this study went through four steps, namely; heuristic; source criticism; interpretation; and historiography. The problems answered in this paper are related to the administration and existence of Islamic jurisprudence throughout the period of Brooke’s reign. Manuscripts, notes of Brooke and notes of British officials from the West relating to Islamic jurisprudence in Sarawak during Brooke's reign were collected, critiqued and interpreted to produce a new historiography of the development of Islamic jurisprudence in the state of Sarawak. All information obtained from historical materials is crosschecked or audit trail to test the validity of the information. Inductive and deductive analysis approaches are used in the content analysis of historical materials to give meaning to the historical facts found. This study successfully explains the administration and implementation of Islamic law from the beginning of the reign of James Brooke until the last Rajah Brooke in Sarawak. The historical materials also managed to prove that the administration and implementation of Islamic law is the result of the legacy of the governments in Sarawak before the appointment of James Brooke as Governor of Sarawak in 1841. [ABSTRACT FROM AUTHOR]

Museum is a reflection of the civilization from a country in the aspects of heritage, culture, tradition, economy, politic and social. Museum functions as to store and conserve cultural objects that have significance and value in term of forming the identity of a country. The Sarawak museum has been standing for a century and act as a silent witness to the various changes in culture, history, politic, including social within the state. Therefore, this paperwork emphasized on the histories of Sarawak museum since the Brooke's administration until the modern Malaysia. The methodology of this paper applied the qualitative approach by interviewing multiple curators at the Sarawak museum department and reference through secondary data obtained by books and journals as to support the research. The research findings focus on the difference and renewal in the development phase of the Sarawak museum department throughout the year. The roles of the curator and the contribution to the Sarawak state. [ABSTRACT FROM AUTHOR]

This paper describes the formation of diphthongs in Saribas Malay dialect by providing a theoretical analysis based on Halle’s features geometry (1995) and Clements’s syllable structure (1985). Data for this study was obtained through a field research in Saratok district, Sarawak. Ten native speakers of Saribas Malay dialect contribute the data. The data was collected by wordlists, interviews, and audio recording. The data shows the dialect has the same diphthongs as in the Standard Malay that is [ay], [oy] and [aw]. Diphthongs [ay] and [oy] arises in the surface structure, while diphthong [aw] only arises in the underlying structure. The formation of diphthongs in Saribas Malay dialect produces in three ways; origin words, monophthongization and feature changing. Monophthongization only occurs in the Standard Malay loanwords /aw/ and /ay/ by diluting the diphthong’s segments to form [ɛ] and [ɔ]. Feature changing occurs when low vowels precede the liquid /l/ in the word-final position resulting diphthongs [ay] and [oy]. Liquid /l/ is not permitted in a coda of the final syllable structure in Saribas Malay dialect. In contrast, other Sarawak Malay subdialects such as Kuching and Rejang Malay dialects allow the presence of liquid /l/ in the coda. The findings of this study give added value to the previous studies which asserted that Saribas Malay dialect only consists of one diphthong [oy], as well as give recommendations for further study so that the linguistic development in Saribas Malay dialect can be studied extensively. [ABSTRACT FROM AUTHOR]

Divorce refers to the legal dissolution of a marriage between husband and wife which often bears negative connotations in view of the implications of the act itself and the emotions of the individuals involved. Generally, divorce is an issue that can be discussed explicitly or openly. However, not everyone feels comfortable talking about it directly and, thus, subtle language is used to express it. This paper describes the concept of divorce that exists within the Sarawak Malay community (MMS) by examining the use of euphemistic expressions in the domain of marital relations. A fieldwork was conducted at Kampung Buntal and Kampung Santubong, Sarawak involving interviews with two male informants and two female informants aged 40 and above. Interview questions revolved around the use of language in the topics of divorce. The data was further analyzed using the framework of Image Schemas, Conceptual Metaphors, and Metonymy within the Idealized Cognitive Models (ICMs) by Lakoff (1987). Findings reveal the use of divorce euphemisms such as sik ada jodoh gik (no longer a fated match), sik ada seratan (no longer destined), jodoh setakat tok jak (fate has run its course), seratan setakat tok jak (destiny has run its course), dah putus hubungan (have broken off the relationship), and dah bepisah (have separated) within the community. An analysis from a cognitive semantic point of view allows for a more systematic description of the MMS' way of thinking, for example, through the image schema of Containment, Path and Source-Path-Goals, conceptual metaphors of DIVORCE IS A LOSS, MARRIAGE IS A JOURNEY and DIVORCE IS THE END OF A JOURNEY, DIVORCE IS A BROKEN RELATIONSHIP, and the metonymy BROKEN BOND SYMBOLIZES THE DIVORCE BETWEEN HUSBAND AND WIFE, as well as SEPARATION SYMBOLIZES DIVORCE. This study also explains the relationship between euphemistic meanings and the MMS' experience and knowledge about divorce, which is based on the Malay culture and their belief in God's provision in human life. [ABSTRACT FROM AUTHOR]

This article focuses on social hierarchy and ethnographic observation research based on cultural artifacts that are considered to have sacred value in Iban culture in Sarawak. Sacred artifacts are cultural objects that are believed to have spiritual values and mystical powers that are capable of protecting and bringing harmony to their owners if executed according to customs and rituals. This belief is driven by the ancestral religion of Pengarap Lama and the habitat that has been home to the Iban community since time immemorial. In proving the critical findings, qualitative-based research methods have been implemented based on in-depth observations, interviews, and documentation. The research findings found that sacred artifacts are still important in the culture of the Iban community even though they have embraced new religions such as Islam and Christianity. Therefore, in preserving the significant value of sacred artifacts in Iban culture, this article is an effort to archive the culture of the various races community in Sarawak, especially the Iban community. [ABSTRACT FROM AUTHOR]

Folk literature is part of the communal culture that comprises all aspects of life. Initially, folk literature or verbal literature spread via word of mouth before being passed down from one generation to another. One of the well-known folk literature is folklores due to its universal characteristics and exist in all communities across the world. In Sarawak, the folklores of indigenous ethnics consist of stories of their origin, myths, and legends of particular places that become major tourist destinations of the state. Thus, this study is conducted to gather the latest data on the potential of folklores to the cultural tourism industry in Sarawak from the perspective of local wisdom. The data collection procedure comprised qualitative research method via texts analysis. A total of four Sarawak folklores from the Sarawak Folklores Anthology: Telichu and Telichai (2020) published by Dewan Bahasa dan Pustaka were analysed. The result shows that folklores have the potential of becoming a promotional tool for cultural tourism in Sarawak. Furthermore, the local wisdom contained in Sarawak folklores has commercial values that can be marketed to the international level. These findings serve as reference for stakeholders in the Sarawak tourism industry to formulate new strategies in order to further develop the local cultural tourism industry. [ABSTRACT FROM AUTHOR]

The Dayaks, despite being the majority population in Sarawak, were unable to avoid involvement in the communist movement in the 1960s in East Malaysia. Faced with difficulties in obtaining aid and support in the First Division of Sarawak, Kuching, the communists moved to the Third Division of Sarawak (Rajang) which was inhabited by many Dayaks, with the objective of obtaining help for their activities. The current study, based on a qualitative method of collecting and analysing primary and secondary archival sources, found that the communists realised the Dayaks were important in mobilising their activities in Sarawak. The Dayak settlements, concentrated in the rural areas, were not easily detected by the authorities. And it was difficult for the government and security forces to be in contact with the Dayaks due to communication system problems. The study also found that the communists used various strategies to attract Dayaks' attention and participation in their movement. They befriended the Dayak people by learning their language and culture, by establishing family ties with them, by championing their interests and by promoting their integration with other races. Despite this, the communist movement was not well-received by the Dayaks. [ABSTRACT FROM AUTHOR]

Makalah ini melihat perkembangan seni moden di Borneo khususnya di Sarawak, Sabah dan Brunei, selepas Perang Dunia Kedua sehingga tahun 1970-an. Ini adalah tempoh di mana pentadbiran British dan sistem Kolonial menentukan bentuk pendidikan dalam wilayah-wilayah di bawah perlindungannya. Perkembangan ini menyemai ideologi pendidikan seni moden melalui subjek seni visual dan kraf, yang diwajibkan ke atas semua sekolah vernakular di Borneo pada masa itu. Pengaruh British dalam sistem pemerintahan, sosial dan pendidikan, yang berlandaskan ideologi Barat, mewujudkan bukan hanya masyarakat yang berfikiran kebaratan, malah pada masa yang sama menghasilkan generasi pelukis dan penggiat seni tempatan yang tampil untuk memulakan gerakan Seni Moden di Borneo. Melalui analisis sejarah, data primer dan sekunder, perkembangan sosioekonomi dan jabatan dan institusi kerajaan kolonial seperti muzium dan kolej perguruan, serta organisasi sosial lain di Borneo pada waktu itu, dengan ketara menyumbang kepada pembangunan seni, di mana perkembangan artistik di rantau ini bergerak selari dan saling berkait antara satu dengan lain. Hasil analisis terhadap karya seni era ini memperlihatkan bahawa pemahaman penggiat seni pada masa itu tentang lukisan moden dan penafsiran budaya, apabila diasingkan daripada seni tradisional, mampu menghasilkan imej visual yang melangkaui etnik dengan penggunaan medium dan alat baru. Pembaharuan dalam kesenian ini divisualisasikan dalam setiap lukisan yang disaji dalam karya era ini dan dilihat sebagai satu peningkatan dalam pemahaman dan penghargaan terhadap perkembangan seni modern di Borneo. [ABSTRACT FROM AUTHOR]

Disputes in customary land ownership have sparked a question of the true motives of the Bidayuh community to defend their rights to land. Therefore, this study aims to understand the motive of land ownership among the Bidayuh community in Sarawak. The data collection methods used in this research are using narrative qualitative methods by taking into account the world-view and social experience of the Bidayuh community on the motifs of customary land ownership amongst them. As such, indetph interviews with indigenous land owners among customary land owners in the Serian district have been conducted. The results show that the ownership motives of Bidayuh community on land are more focused on efforts to maintain their identity and economic needs. An indepth interview with landowners found that social motives of land ownership were very necessary for some reasons such as the need to maintain the identity of the group, the land as the value of the community's wealth, the land as a community economic asset and through a solidary bond land would be created. Whereas in the context of the economy it is clear that the land as a source of the tribe's quests, fearing that there would be an increase in the land market, there was competition in ownership and that there was a disruption of ownership. Hence some efforts touched on the need for empowerment of their land in the context of individual land titles are indispensable to avoid various conflicts of interest and at the same time protect the security of customary land ownership. [ABSTRACT FROM AUTHOR]

Migration is one of the key factors in the formation of a state over a long period of time. Migration control is a prerequisite to ensuring the existence of a country on its own identity. For Malaya, British was responsible for establishing the Immigration Department and gradually introducing immigration control at border checkpoints in legal aspect and procedures in order to control the entry of migrants and to assist economic development. Although the establishment of organized immigration control can be traced back to the era of British government, the fact is that its concept and practice generally existed as early as the Malacca Malay sultanate, which regulated a vast foreign trade activities and collected tax through the port. The development of immigration control after independence until today focused more on coordination of policies and legislation as well as modernization of the system and technology within the Immigration Department of Malaysia as the agency that enforces control of foreigners' entry at the border checkpoints. This article collects information and data from feedbacks gathered from senior officials in the Immigration Department of Malaysia as well as literatures in the history, legal and social sciences. The main focus of this article is the changes in the border checkpoint control system in Malaya due to the process of state formation which includes the colonization, economic, security, migration, legislation and consolidation of the Malayan territories, Singapore, Sabah and Sarawak which eventually formed Malaysia. All of these factors gradually formed a system of immigration control from one simple process during Malacca era to a complete and advance process with legislations and the role of specific agencies. [ABSTRACT FROM AUTHOR]

Sarawak is regarded as Barisan Nasional (BN) stronghold. BN has never lost in the state and parliamentary elections. The Sarawak Barisan Nasional (BNS) strength is associated with the concepts of strongman and patron-client. Through these two concepts, the BNS leadership has been able to utilize various government facilities to burnish their reputation as the people's champion to win in every election. This effort had led to the great success of the BNS in the elections and allowed them to retain power in Sarawak by winning nearly 90 percent of parliamentary seats. However, the 14th general election challenged the concepts of strongman and patron-client in Sarawak. Although the BNS managed to win half the parliamentary seat in Sarawak, some Bumiputera seats were won by the opposition. In previous elections BNS had always won these Bumiputera seats. This shows that the Bumiputera voters have the tendency to support Pakatan Harapan (PH). Consequently, the BNS can no longer depend on government facilities and rhetoric of BNS as a development agent to provide them with a continuous victory. Therefore, BNS must work harder and focus more on people-oriented issues, rather than recycling old issues that voters are slowly rejecting now. [ABSTRACT FROM AUTHOR]