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Malaysian Javanese is rooted back all the way before the 20th century with the migration of Javanese laborers to the Malayan land on seeking better life opportunity and escaping poverty. The Javanese that migrated would work as plantation labourers such as coffee and rubber plantations and also they were found working the mining sector. Many that migrated would come from the Western, Middle and Eastern Javanese islands(Tenaga Nasional University, 2024).

The Javanese people were already practicing the Islamic religion even before coming to the Malayan land. Arriving to Malaya, the Javanese would introduce Islamic education schools known as pondok to the community. They intended in expanding the teaching of Islam to everyone using books and building mosque for a place to learn (Latifah, 2015).

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According to Omar & Khazin Mohd. Tamrin (2009), the Bugis people has settle in the Malay Peninsula since the Malacca Malay sultanate during the 17th century. The Bugis people were known to be forest settlers and rural settlement builders in Johor. They were the one that contributed in opening the land for people to settle in. Many of the community in Johor and Selangor are comprise from the Bugis people. The migration of the Bugis to the Malay Peninsula has shapen the different communal perspective in Malaysia.

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The Penan people are a remote tribe that exist in the forest of Sarawak near the Baram and Limbang river located far north of Sarawak. The Penan tribe is a group of people that still practices the traditional ways of living such as foraging the jungles for food and hunting wild animals even in the modern century according to Bruno Manser Fonds (2024).

The believes of the Penan people was originally animistic but was christianised by Australian missionaries. Its is also stated that the Penan is a nomadic tribe same goes as to many of the indigenous tribe that are found in Sarawak. The livelyhood for the Penan depend on natural resources from the forest such as hunting, fishing and gathering fruits and plants. The main food source of the Penan people would be the sago that comes from the sago palm and then they would make it into a porridge (Bruno Manser, 2024).

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Where does the Malaysian Javanese people live?

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Where does the Malaysian Javanese people live?

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Most Malaysian Javanese people can be located in areas of Johor and Selangor (Latifah, 2015).

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The Bugis people are prominently found in the Johor and Selangor states of Malaysia.

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The Penan people lives in the northern part of Sarawak near the Baram and Limbang rivers (Bruno Manser, 2024).

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A Malaysian Javanese Keris is primarily resembles the Javanese keris version rather than the Malayan keris. The keris would be made from different type of metal layered between each other. The bladesmith would then fold the metal multiple of times in order to create a distinctive look for the keris. This process is handle with utmost precision from the bladesmith to create a high quality blade (Unesco, 2018).

The design of a keris is asymmetrical where the blade would have a wavy pattern on the blade with different number of it. Usually a keris length would varried from 12 to 15 inches long and both side of the keris's edge are sharpened. The sheath for the keris is commonly crafted from wood. (Maisey, 2024).

It is believes that the keris is not only a good weapon in battle but also in a spiritual aspect for its user. Other than that, the keris is also use as a family heirloom that is handed down through generations to generations and serve as an indicator to their social status as well (Unesco, 2018).

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A picture of the Malaysian Javanese Keris

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According to MacArthur (2023), the Iban community or also known as the Sea Dayak people is among the largest ethnic group is Sarawak, Malaysia. The group itself is well known for their infamous headhunting history as they were known to be considered as an aggressive group of people. The reason why the Iban people are called Sea Dayak is because the were originally located near rivers and streams and are well known for their skills on the water. However, the Iban people would later become nomads and change their locations in search for a better home to settle in. This is also the reason why the word Iban itself has been interpreted as "wanderer" among the many meanings of the Iban. before the modern days, the Iban people still believes in animism as their religion where they would worship an animal being called the bird-god of war, the Siggalang Burung. However, todays most of the Iban people are practicing Christianity and has been living in modern individual homes rather than living in traditional longhouses (MacArthur, 2023).

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The Badik Kawali is one of the weapon that the Bugis use as a defensive or hunting weapon. The Badik Kawali is also a symbol for Bugis ethnicity in identifying it identity. The weapon itself is believe to have mystical prowers to its beholder, either in spiritual or physical enhancements (Sekret, 2023).

A person image or status can also be identify by the type of Badik Kawali that the person is using. A right ranking person in the social society would often choose a Badik Kawali or Badik Gecong to show that they are from a royalty lineage. Another type of badik is Badik Lagecong which means to end anything. The Badik Lagecong is a war type of badik that only be use during battles and it is called Lagecong because it is believe to have poison in the blade itself hence it is nickname the blade that end anything (Sekret, 2023).

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The Penan blowpipes is a tool that is use for hunting wild animals for the Penan people to survive living the the deep forest of Sarawak. Usually the blowpipes are made from a belian tree as it is a hard type of wood. An average blowpipe would reach the length around seven feet long and additionally a metal spear would be attach to the end of the blowpipe with rattan. The metal spear serves as a target indicator to help precisely shoot the poison darts onto the target (Yi, 2015).

According to Yi (2015) the poisonous darts for the blowpipes are made from sago palm and the tip is poison with the venom of a poisonous snake such as a cobra. Once the dart has hit its target, the poison would quickly kill it in minutes or even seconds. The poisonous darts needs to be kept in a special container to ensure the darts would not be accidentally touched.

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The Iban people can be found in the largest state in Malaysia that is in Sarawak. According to MacArthur(2023) the population of the Iban people comprises more than a quarter of the whole population in Sarawak with 30% of Sarawakian being Ibanese. The Iban people originally lives near the rivers of Batang-Lupar and also the Saribas Rivers as well.

Iban People | History, Culture & Ceremonial Events | Study.com. (2023)

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The step by step process of making the Badik Kawali by a metal smith.

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WAh intif proses menempah badik/kawali bugis yg dibuat oleh panre ilyas

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According to Santhar (2023), The Bidayuh people or also known as the Land Dayak is among the many ethnicities that exist in Sarawak. Other than the Iban people, which is the largest ethnic group according to Visit Sarawak (2022), the Bidayuh people is the second largest ethnic that comes after the Iban. Santhar (2023) also states that the term of Land Dayak for the Bidayuh originate as they mostly settles on land rather than their other Dayak tribe tribe that is the Iban who primarily lives near rivers or streams.

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According to Ginyun & Kayad (2024), the Bidayuh people are mostly located in Kuching, Sarawak with some of them are located in Serian, Biatah, Bau and Salako.

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The differences between how you wear the Keris.

A Keris worn on the back of the body is commonly known for Javanese people while putting a Keris in the front of the body is commonly seen for the Malays.

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Hi, my name is Ngabdimmunib Bin Ananto Kabib. I am 23 years old. I was born in 2001, the year of the snake according to the Chinese calendar and my birth place is in Batu Pahat, Johor. I have a mix blood between Javanese and Malay in me. My

On the 8th day of the third month in that year, my mother had given birth to me as her only dearest male child in the family. I am the second and youngest child among my siblings. My older sibling is my sister who is one year older than me.

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My Profile

About the creator

Table of Content

1.0 Malaysian Javanese

1.1 Who are the Malaysian Javanese people?

1.2 Where does the Malaysian Javanese people live?

1.3 What is a Keris?

1.4 Video regarding the Keris

1.5 Reference

2.0 Bugis

2.1 Who are the Bugis people?

2.2 Where does the Bugis people live?

2.3 What is a Badik Kawali?

2.4 Video regarding the Badik Kawali

2.5 Reference

3.0 Penan

3.1 Who are the Penan people?

3.2 Where does the Penan people live?

3.3 What is a Blowpipe?

3.4 Video regarding the Blowpipe

3.5 Reference

4.0 Iban

4.1 Who are the Iban people?

4.2 Where does the Iban people live?

4.3 What is a Nyabor?

4.4 Video regarding the Nyabor

4.5 Reference

5.0 Bidayuh

5.1 Who are the Bidayuh people?

5.2 Where does the Bidayuh people live?

5.3 What is a Mandau?

5.4 Video regarding the Mandau

5.5 Reference

6.0 Reflection

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The Nyabor is an an ancient Ibanese warrior's weapon that was used since the 1800 to the late 19th century. The Nyabor is a sword in the Iban tribe that stretches with a from 60-90cm or 2-3 feet long. The history of the blade is renown as a head cutting weapon among the Ibans. It was significantly used during the British occupation in Sarawak. Among the distinctive feature of the Nyabor is it's broaded end and slightly curved shape. Other than using the Nyabor for war, it is also being use as a slashing tool to clear up dense jungle and for agriculture purposes as well (Gan, 2021).

According to Gan(2021), the kundieng is the part of the Nyabor that protrudes on the upper half of the blade near the hilt. This part of the blade is used to parry an attack from enemies thus served as a guard to the fingers. Other than that, the hilt of the Nyabor is usually crafted from the antlers of a deer and was engraved with a motif that resembles the head of a bird, horse or even a dragon.

The sheath of the Nyabor however is undecorated rather than the blade itself. The sheath would only be decorated with plain bands, feathers, and some animal teeth or small bones. These attachment would serve to be talismans for the warrior in order to gain more strength and skills during battles (Gan, 2021).

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The Mandau is a traditional Bidayuh weapon that is used to decapitate their enemies and it has been its legacy has been known with the headhunting custom of the Bidayuh according to Hului(2022). It was also stated that the Mandau had a major contribution against the Brooke administration and the Communist insurgency.

Other than signifying as a weapon on headhunting people, the Mandau also served as a status symbol to a family and usually kept as a family heirloom (Peter, 2020). He also states that the sword is designed with a moderate curve is used to efficiently penetrate and withdrawn the limbs of a person or animal. The Mandau's blade has a narrow base near the hilt and it becomes wider towards the tip of the blade. Usually the sharper edge of the blade is longer than the back of it with a moderate slanted tip at the end.

The blade hilt are usually made from carved deer antler with a motif of a hybrid between a dog and a dragon feature. The end of the hilt will have an attachment of an animal hair such as a horse or even with ordinary human hair. Meanwhile, the scabbard for the Mandau is made from carved wood and is wrap with braided rattan around it. (Peter,2020).

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The blowpipe's darts that are tipped with poison from venomous animals such as a cobra.

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How the Penan Blowpipe is crafted and used in hunting.

The Penan blowpipes are made from selected wood from the forest. Wood from hard trees are the more preferable one to become blowpipes.

After shaping the blowpipes into a cylindrical shape with a hole through it, the craftsman then sanded down the outer layer of the blowpipe with sand paper and tree leaves to smoothen the surface.

Then the poison for the darts are applied from the saps of a tree called the tajem tree. After applying it, the darts is then burn slightly where the poison was applied to make it hard.

The craftsman then shows how the blowpipe is use to hunt small animal such as squirrels and birds.

He then explains how even a little scratch from the dart onto the skin could be very fatal.

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Blowpipe Maker Shares Rare, Ancient Craft | Short Film Showcase

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A close up video on the Badik Kawali

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BADIK BUGIS SARUNG KAYY BARABBA  GAGANG KAYU AKKASIA BARIK  PANJANG BILAH 25CM  INFO PEMESANAN  WA 087863990869 . . . . . #parangbugis777 #pusakaindonesia #pusakabugis #southsulawesi #sulawesiselatan #bugissidrap #bugis #sidrap #badikbugismakassar #badik #foryoupage #xyzbca 

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@parangbugis777
BADIK BUGIS SARUNG KAYY BARABBA GAGANG KAYU AKKASIA BARIK PANJANG BILAH 25CM INFO PEMESANAN WA 087863990869 . . . . . #parangbugis777 #pusakaindonesia #pusakabugis #southsulawesi #sulawesiselatan #bugissidrap #bugis #sidrap #badikbugismakassar #badik #foryoupage #xyzbca
♬ suara asli - Ig:insani2700 - Ig:insani2700

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A close detail look on the Nyabor

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Testing the toughness of the Nyabor

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menguji kelasakan parang nyabor Iban dan mandau iban@dayak borneo

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1. MacArthur, A. (2023). Iban people | history, culture & ceremonial events | study.com. Study.com. https://study.com/academy/lesson/iban-history-culture-religion-people.html?srsltid=AfmBOoriAuqTKPYisyafxKGz2uYxegCV9VL1YYatBV-sQ9sqRkO6N23B#quiz-course-links

2. Galvinaven. (2011, April 28). Iban Tribal Tattoo. Galvin Entalai. https://galvinaven.wordpress.com/2011/04/28/iban-tribal-tattoo/

3. Gan, R. (2021, November 8). N is for Nyabor. Museum Volunteers, JMM. https://museumvolunteersjmm.com/2021/11/08/n-is-for-nyabor/

4. Mujan83@tempan anak iban. (2023, May 5). Parang Nyabor Tradisi Iban. YouTube. https://youtu.be/sQ7I0QFKtOM?si=Pk9AHnKyW3zfXOK6

5. Mujany83@tempan anak iban. (2021, July 16). Menguji Kelasakan Parang Nyabor Iban dan Mandau Iban@dayak borneo. YouTube. https://youtu.be/H62a96s3Uj4?si=Ye-SYcEwmtFL33pt

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In this video, the man shows a detail look on the Mandau sword that he had just created. The sword itself is made from steel, "Kayu Jeruk", horse tail hair and deer antlers. The sword scabbard or sheath has many unique carvings and rotan weavings that protect the sword from the natural elements. Onto the sword itself, he shows the Mandau distinctive feature, the sharp end of the blade with its holes and curvy motif. The hilt of the Mandau is also decorated with a bird figure and it is finished with the horse tail hair at the end of it.

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tampilan Mandau saya pribadi baru selesai di buat

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Another detail look on the Mandau from two different motifs and materials.

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Mandau Cantik Motif Kenohong Asli Dari Tenggarong

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1. Bruno Manser Fonds. (2024). Bruno Manser Fonds | Sarawak and the Penan. Brunomanser.ch. https://www.brunomanser.ch/en/about-us/sarawak-and-the-penan/

2. Geographic, N. (2014, September 30). Blowpipe Maker Shares Rare, Ancient Craft | Short Film Showcase. YouTube. https://youtu.be/pJBpkz29-DQ?si=Go7Il-7BWCOX3yoK

3. Yi, C. (2015, March 15). The blowpipe — a legacy of art and survival. Borneo Post Online. https://www.theborneopost.com/2015/03/15/the-blowpipe-a-legacy-of-art-and-survival/

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1. Santhar, Priyadarsini. “The Timeless Beauty of Bidayuh | New Sarawak Tribune.” Sarawak Tribune, 30 Dec. 2023, www.newsarawaktribune.com.my/the-timeless-beauty-of-bidayuh/.

2. Visit Sarawak 2022. “Experience the Iban Lifestyle - Visit Sarawak 2022 #BounceBackBetter.” Visit Sarawak 2022 #BounceBackBetter, 2 July 2021, chinese.sarawaktourism.com/story/experience-the-iban-lifestyle/. Accessed 10 Nov. 2024.

3. Ginyun, Leonardo, and Florence Gilliam Kayad. “Hypercorrection among Native Speakers of Bidayuh Biatah When Speaking English.” Issues in Language Studies, vol. 13, no. 1, 17 June 2024, pp. 198–214, www.researchgate.net/publication/381490771_HYPERCORRECTION_AMONG_NATIVE_SPEAKERS_OF_BIDAYUH_BIATAH_WHEN_SPEAKING_ENGLISH, https://doi.org/10.33736/ils.6119.2024.

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4. Hului, P. (2023, July 31). 10 Things You Should Know about Dayak Traditional weapon, Mandau. Kajomag.com. https://kajomag.com/10-things-you-should-know-about-dayak-traditional-weapon-mandau/?__cf_chl_tk=s68v1iOr2aberE.Kzwc5Kre2m_uQbNxDeObb_nqXZjk-1731177166-1.0.1.1-hwErwC5eRtuLWwaPh86IaAm1pj7ikdaAu1QdE4tVqfQ

5. Peter, D. (2020). Mandau | Mandarin Mansion. Mandarinmansion.com. https://www.mandarinmansion.com/glossary/mandau

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1. Omar, R., & Khazin Mohd. Tamrin. (2009, January 1). SEJARAH KEDATANGAN MASYARAKAT BUGIS KE TANAH MELAYU: KAJIAN KES DI JOHOR. ResearchGate. https://www.researchgate.net/publication/238726094_SEJARAH_KEDATANGAN_MASYARAKAT_BUGIS_KE_TANAH_MELAYU_KAJIAN_KES_DI_JOHOR

2. ParangBugis. (2024). Badik Bugis. Tiktok.com. https://www.tiktok.com/@parangbugis777/video/7358750064501738757

3. Sekret. (2023, May 3). Badik: Simbol Identitas Masyarakat Bugis Makassar - KABARIKA. KABARIKA. https://kabarika.id/berita/2023/05/03/badik-simbol-identitas-masyarakat-bugis-makassar/

4. Seniman Bugis. (2024, January 28). WAh intif proses menempah badik/kawali bugis yg dibuat oleh panre ilyas. YouTube. https://youtu.be/YR9V37dsuHE?si=rcczNEj0LRveVjs9

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1. The Cultural and the Artistic Value of Keris - News - Kriya Nusantara. (2017). Kriyanusantara.com. https://kriyanusantara.com/news/the-cultural-and-the-artistic-value-of-keris

2. Latifah. (2015, May 12). Kitab agama dalam penghijrahan etnik Jawa ke Tanah Melayu. Berita Harian. https://www.bharian.com.my/bhplus-old/2015/05/54487/kitab-agama-dalam-penghijrahan-etnik-jawa-ke-tanah-melayu

3. Maisey, A. G. (2024). Origin of the Keris and Its Development to the 14th Century by A. G. Maisey. Vikingsword.com. http://www.vikingsword.com/ethsword/maisey/

4. Tenaga Nasional University. (2024). Etnik Jawa di Malaysia. Coursehero.com. https://www.coursehero.com/file/101684460/Etnik-Jawa-di-Malaysia-Ketupat-Rendangpdf/

5. Unesco. (2018). UNESCO - Indonesian Kris. Unesco.org. https://ich.unesco.org/en/RL/indonesian-kris-00112

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My reflection about the cultural awareness of the artefacts and my personal goals (300 words)

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My reflection about the cultural awareness of the artefacts and my personal goals (300 words)

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After deciding and gathering the information about the 5 artefacts from 5 different cultures in Malaysia, that is the traditional weapons for Malaysian Javanese, Bugis, Penan, Iban and Bidayuh, I can say that the research needed to be done was very extensive. Finding the suitable material for each ethnic was very scarce and took a long time to be found. As an example, material for the weapon on Malaysian Javanese was very little as the keris can only be found either a Javanese keris or a Malay keris. The same goes with the Bugis traditional weapon, the Badik Kawali, information about the weapon was very little to none.

However luckily there was some suitable information that was found and could be used. In my personal opinion, these ethnic artefact need more awareness form other people so that it would not be forgotten and preserving the weapon's history is a valuable aspect in an ethnic identity. Knowing the difficulties in finding the informations regarding these ethnicities, the process has open my eyes wider on the truth that there is a lot of aspects that needs to be recorded and analyze on certain group ethnicities. Specifically for ethnic groups that are hard to be found or even be contacted with limited accessibility outside their native locations.

As an example, I would imagine that reaching out to the Penan people would be a hard task to do as information about them are very limited. Their living location that is in the deep forest of Sarawak crates a big barrier for people who wants to get in touch with them. The minority of this ethnic group also contribute to the little information about them. In conclusion, doing this work had me realise how important a culture heritage is and to be known by others.