Search

Most studies on the poetry of Sheikh Hamzah Fansuri are focused on religious and divine aspects, while the linguistic aspect has not been thoroughly explored by any scholars, especially those involving the Syair Dagang manuscript, leading to a noticeable gap in the research. This paper addresses relevant issues such as the identification of linguistic styles, manipulation of language, and the effectiveness resulting from such manipulation. This qualitative study employs literature review methods and content analysis of the manuscript Syair Dagang Adanya with catalogue number MSS 3160. The Stylistics Model by Henry Guntur Tarigan is used as the analytical framework, focusing on the comparative stylistic elements consisting of four forms, namely; (1) simile; (2) metaphor; (3) personification; and (4) anticipation. Comparative stylistic elements refer to the position of comparison and balance in poetry production. The analysis finds that Sheikh Hamzah Fansuri utilizes all four forms in his poetry. In addition to using existing similes, Sheikh Hamzah Fansuri creates new similes, introducing freshness and vigour, thereby producing additional meaning brought about by these variations. Metaphors are manipulated by placing ordinary language in a new context to enable the language to shed its usual meaning, align with new meanings, thus expanding the meaning of his poetry. The use of personification allows objects to create meaning, build atmosphere, convey messages, and expand the scope of the poetry to explore sensitive or forbidden issues. The application of the anticipation form can anticipate or predict something to broaden the scope of his poetry when presenting the realities of the present and future simultaneously, while conveying the message of his poetry. This systematic study is expected to contribute to scholarly research on the use of comparative stylistic elements in Syair Dagang Adanya. [ABSTRACT FROM AUTHOR]

Most studies on Usman Awang's poetry are focused on themes, while those that touch on his language are not systematic, thus creating a significant gap in the study of his poems. With its objective to fill this gap and engage further interest in Usman Awang's language usage, this paper highlights relevant issues such as identification of language style, manipulation of language used, and the effectiveness of such manipulations. The analytical framework used is Henry Guntur Tarigan's Language Style Model particularly the four language forms related to comparison namely simile, metaphor, personification and anticipation. The analysis found that all four forms are present in Usman Awang's poems. He uses old similes and creates new ones to introduce unfamiliar elements that are forceful and refreshing in order to generate new meanings for his poems. His use of metaphors allows everyday language to shed its regular meanings and absorb new ones, thereby extending its semantic reach. His use of personifications allows objects to create meanings, develop atmosphere and convey messages, as well as explore sensitive or forbidden issues. He uses anticipation's property of foreshadowing and preceding to depict present and future realities simultaneously, thereby widening his poems' reach and forcefully convey his messages. The analysis also found that Usman Awang avails himself of Malay traditional heritage to enrich his poems although the latter are modern. This article's systematic study is expected to fill the gap and engage interest in scholarly works on Usman Awang's poetry. [ABSTRACT FROM AUTHOR]

This paper discusses the concept of wisdom of manner in the Malay world featured in the traditional Malay hikayat from the perspective of manner. Traditional Malay hikayat play an important role as a platform for the formation of human civilization to produce individuals who are wise in fulfilling his responsibility as God's vicegerent on earth. The data of this study involves the text of Hikayat Isma Yatim and Hikayat Hang Tuah - among the treasures of traditional Malay hikayat produced or copied from the 15th century until the 19th century. In establishing the functions of traditional Malay hikayat as a platform for the formation of human wisdom, this study applies Syed Muhammad Naquib Al-Attas's (2001) framework on manner. This qualitative study use the method of content analysis of the Hikayat Isma Yatim and Hikayat Hang Tuah. The study demonstrates that traditional Malay hikayat has played the important role of instilling wisdom towards producing a noble, well-balanced individual, spiritually and physically, in this world and the hereafter. Elements of wisdom absorbed through traditional Malay hikayat is apparently conceived by its readership as providing enlightening principles in seeking for a guided relationship both with their Creator (hablumminaLLah) and fellow human beings (hablumminannas) as well as explicating the divine purposes of every living human being in this world - to become His vicegerent and servant. [ABSTRACT FROM AUTHOR]

This study explores the role of jihad as the foundation of Malay ethnocentrism as reflected in Syair Perang Mengkasar, Syair Peperangan Aceh and Syair Perang Menteng/Muntinghe. The context for ethnocentrism thus refers to the initial resistance of the natives against the invaders at the onset of colonialism. This study deploys the concept of jihad fi sabilillah and William Graham Sumner's notion of ethnocentrism as one's tendency to perceive and value another culture as being superior to his or her own. The deconstruction of the texts is carried out through the intrinsic analysis on the depth of their literariness as well as the poets' portrayal of ethnocentrism among ethnic Malays in Makasar, Aceh and Palembang. Based on the written form, it is found that the bards have utilised their poetic strength to raise and uphold the stature of the Acehnese Malays. The accuracy in the choice of dictions has enabled them to illustrate the highly spirited sense of jihad among the comrades in Makasar, Acehnese and Palembang to triumph over their adversaries. The spirit of Islam, sustained by the invocations ofjihad fi sabilillah, is seen as the main factor in engaging a deeper sense of ethnocentrism among the Acehnese studied. It seems clear that, as shown in the works, the poets' propensity to attach importance to their own ethnicity as opposed to that of the Other, is strategic in order to boost ethnocentrism among the Malays of Makasar, Aceh and Palembang. [ABSTRACT FROM AUTHOR]