# data[].attributes.headline
𝐀ᑲⱺυ𝗍 𝐀υ𝗍ɦⱺ𝗋

# data[].attributes.subject
𝐀ᑲⱺυ𝗍 𝐀υ𝗍ɦⱺ𝗋

# data[].attributes.body
Assalamualaikum and hi! ˶ᵔ ᵕ ᵔ˶
My name is Nur Erysha binti Mohd Salam, and I am a first-year student at UiTM Shah Alam majoring in English for Intercultural Communication (LG243).

For the first EIC404 assessment, I have decided to do research on the religions practised by five diverse cultures in our beloved country, Malaysia. First and foremost, I would like to express my sincere gratitude to Allah SWT for allowing me to complete my assessment successfully. Furthermore, I would like to extend my heartfelt gratitude to the wonderful lecturer, Sir Zach, for his inexhaustible assistance and advice provided during classes. His guidance was indeed helpful. The Melanau, Hakka, Murut, Iban, and Mamak are the five Malaysian ethnic groups I've chosen to draw attention to in this Padlet about their respective religions. To be honest, it was not easy for me to gather all the information; therefore, it took me a considerable amount of time to finish this assessment as I wanted to make sure that readers could grasp a full understanding of this topic when reading this Padlet. With that in mind, I hope you will have a great time reading
૮꒰⸝⸝>  ̫ <⸝⸝꒱ა

# data[].attributes.headline
𝐓αᑲᥣ𝖾 ⱺ𝖿 𝐂ⱺ𐓣𝗍𝖾𐓣𝗍𝗌

# data[].attributes.subject
𝐓αᑲᥣ𝖾 ⱺ𝖿 𝐂ⱺ𐓣𝗍𝖾𐓣𝗍𝗌

# data[].attributes.body
❥・What is Religion?
❥・The Melanau People's Religion
❥・The Hakka People's Religion
❥・The Murut People's Religion
❥・The Iban People's Religion
❥・The Mamak People's Religion
❥・Reflective Essay

# data[].attributes.headline
𝐃𝖾𝖿𝗂𐓣𝗂𝗍𝗂ⱺ𐓣 ⱺ𝖿 𝐑𝖾ᥣ𝗂𝗀𝗂ⱺ𐓣

# data[].attributes.subject
𝐃𝖾𝖿𝗂𐓣𝗂𝗍𝗂ⱺ𐓣 ⱺ𝖿 𝐑𝖾ᥣ𝗂𝗀𝗂ⱺ𐓣

# data[].attributes.body
Religion can be defined as a set of structured beliefs, practices, and systems that frequently pertain to the worship and devotion of a dominant entity, such as an individual god or other supernatural entity (Stibich, 2022). Undeniably, Malaysia is a melting pot of cultures, with a heterogeneous population that adheres to many faiths, including Islam, Buddhism, Hinduism, Christianity, and others.

This Padlet provides an opportunity for readers to acquire knowledge and enhance their understanding of different religions practised by the chosen ethnic groups in Malaysia. I believe that such exposure could potentially help people to foster greater respect towards individuals from diverse cultural backgrounds while simultaneously serving to dismantle the racist stereotypes that are often prevalent within our society.

# data[].attributes.headline
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌𝖾ᥣα𐓣αυ 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.subject
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌𝖾ᥣα𐓣αυ 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.body
The Melanau community constitutes an indigenous population in Sarawak, a Malaysian state in the country's northern region. They are called by various names and spellings by Western writers and researchers. This ethnic group, residing in Sarawak, is referred to as 'Melano' by the Malay community and as 'lawut' by the Iban community. According to Bedui (1981), the term "lawut" denotes a group of individuals who reside in the vicinity of an estuary. Moreover, Morris (1953, 1971) supplemented that the terms Melanau Likow or 'A-Liko' connote individuals who inhabit the areas adjacent to rivers, analogous to the Melanau people residing in the vicinity of Sungai Mukah and Sungai Oya, who refer to themselves as A-Liko Mukah and A-Liko Oya, respectively, after the names of the rivers that flow closest to their homes.

Historically, the Melanau community engaged in fishing activities and cultivating padi and sago crops. Some possessed expertise in constructing boats. In the past, they resided in elevated dwellings characterized by long stilts and elongated houses. However, contemporary living arrangements have shifted towards adopting Malaysian kampung-style housing, consisting of individual and detached residences. Due to shared religious beliefs, the Melanau community in Malaysia largely adopts social and cultural practices that are similar to those of the Malay population.

# data[].attributes.headline
𝐀𐓣𝗂ꭑ𝗂𝗌𝗍 𝐌𝖾ᥣα𐓣αυ (𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ)

# data[].attributes.subject
𝐀𐓣𝗂ꭑ𝗂𝗌𝗍 𝐌𝖾ᥣα𐓣αυ (𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ)

# data[].attributes.body
Historically, the Melanau people adhered to animism, a belief system that acknowledges the existence of spirits and other supernatural entities. According to the Animist Melanau, also referred to as Melanau Likou, the world is comprised of three distinct components:

❥・The Upper World (likou bah au)
❥・The Middle World (likou dagen duan) is inhabited by  human beings.
❥・The Under World (likou bah dibak), with human beings inhabiting the Middle World.

According to traditional beliefs, every world or dunia is protected by both benevolent (ipuk) and malevolent (ipok) spirits that inhabit various locations within the dunia, such as the ocean, mountains, rocks, sky, forests, and rivers. The Melanaus observe various taboos (palei) in different aspects of their daily lives to avoid attracting misfortune (buwen). It is believed that humans should not disturb them to prevent any unfavourable consequences.

# data[].attributes.headline
𝐓ɦ𝖾 𝐂υᥣ𝗍υ𝗋𝖾 ⱺ𝖿 𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ

# data[].attributes.subject
𝐓ɦ𝖾 𝐂υᥣ𝗍υ𝗋𝖾 ⱺ𝖿 𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ

# data[].attributes.body
The ritual of Serarang

The Serarang Ritual is a religious custom that is performed annually in January with the purpose of achieving communal self-purification.

Purpose

❥・To convey appreciation and acknowledgement to the Ipok for the blessings bestowed upon individuals during the preceding year while also requesting safeguarding from potential calamities and misfortunes.

The people believe that Ipok will grant a safe, peaceful, and harmonious life to the individual that asks for it. In other words, this ritual applies various forms of ritual beneath it that are related to human life in the elements of nature and animism. During the ritual, a variety of food is served, including apit lepas, penyaram, kuih jala, kuih perut ayam, kertob and belen. The Melanau Likou community places great significance on food as a means of expressing reverence, appreciation, and gratitude towards Ipok.

# data[].attributes.headline
𝐀𐓣 𝐀𐓣αᥣ𝗒𝗌𝗂𝗌 ⱺ𝖿 𝐅ⱺⱺᑯ 𝐒𝗒ꭑᑲⱺᥣ𝗌 𝗂𐓣 𝗍ɦ𝖾 𝐒𝖾𝗋α𝗋α𐓣𝗀 𝐑𝗂𝗍υαᥣ

# data[].attributes.subject
𝐀𐓣 𝐀𐓣αᥣ𝗒𝗌𝗂𝗌 ⱺ𝖿 𝐅ⱺⱺᑯ 𝐒𝗒ꭑᑲⱺᥣ𝗌 𝗂𐓣 𝗍ɦ𝖾 𝐒𝖾𝗋α𝗋α𐓣𝗀 𝐑𝗂𝗍υαᥣ

# data[].attributes.attachment_link.title
The Analysis of Food Symbols in the Serarang

# data[].attributes.attachment_caption
The term "totem pole" can refer to either of two distinct varieties. The Kelideng was the carved one, whereas the Jerrunei was the plain one.

# data[].attributes.headline
𝐂ⱺ𐓣𝗍𝗂𐓣υα𝗍𝗂ⱺ𐓣 ⱺ𝖿 𝐓ɦ𝖾 𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ'𝗌 𝐂υᥣ𝗍υ𝗋𝖾

# data[].attributes.subject
𝐂ⱺ𐓣𝗍𝗂𐓣υα𝗍𝗂ⱺ𐓣 ⱺ𝖿 𝐓ɦ𝖾 𝐌𝖾ᥣα𐓣αυ 𝐋𝗂𝗄ⱺυ'𝗌 𝐂υᥣ𝗍υ𝗋𝖾

# data[].attributes.body
𝗧𝗵𝗲 𝗗𝗲𝗮𝘁𝗵 𝗥𝗶𝘁𝘂𝗮𝗹𝘀

Jerrunei Custom (In The Past)

During the Jerrunai custom, one slave would be sacrificed by being thrown alive into the hole where the totem pole was staked. The practice involved binding one or two additional slaves to the pole, who were then abandoned without sustenance to perish alongside the aristocrat, as a means of accompanying them into the afterlife. The Melanau community at the time believed that the departed spirit had successfully transitioned to the afterlife and would not cause any disturbance to the living.

When Islam and Christianity established their respective footholds in Mukah, the custom of Jerrunei was no longer practised. The realization dawned upon them that the act of sacrificing humans, even for ritualistic purposes, constitutes a form of torture and a serious transgression.

Current Death Customs

In the present day, if a person died, a close relative, also known as - bei patai, would be responsible for taking care of and cleaning the deceased. Upon completion of the bathing and cleansing of the deceased's body by the family, they proceed to carry out the funeral rites.

# data[].attributes.headline
𝐌υ𝗌ᥣ𝗂ꭑ α𐓣ᑯ 𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐌𝖾ᥣα𐓣αυ

# data[].attributes.subject
𝐌υ𝗌ᥣ𝗂ꭑ α𐓣ᑯ 𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐌𝖾ᥣα𐓣αυ

# data[].attributes.body
Presently, the percentage of Melanau individuals who adhere to Animism is approximately one per cent. The predominant religious affiliation among the Melanau community is Sunni Islam, while a significant proportion also adheres to Christianity. The Sultanate of Brunei was responsible for the dissemination of the Islamic faith in the Melanau district, encompassing Oya, Dalat, Mukah, Matu, Igan, Bintulu, and Balingian. Christianity, akin to Islam, was disseminated through the extension of British influence.

The Melanau people partake in the celebration of traditional animist festivals, including the yearly Kaul Festival, despite their varying beliefs and religions. This celebration is regarded more as a cultural festival rather than a religious one.

# data[].attributes.headline
𝐊αυᥣ 𝐅𝖾𝗌𝗍𝗂𝗏αᥣ

# data[].attributes.subject
𝐊αυᥣ 𝐅𝖾𝗌𝗍𝗂𝗏αᥣ

# data[].attributes.headline
𝐌𝖾ᥣα𐓣αυ 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.subject
𝐌𝖾ᥣα𐓣αυ 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.headline
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐇α𝗄𝗄α 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.subject
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐇α𝗄𝗄α 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.body
Push factors in China prompted vast numbers of Chinese to leave for the Malay states in the 19th century. As a result of economic struggles and desperation in China, many Chinese individuals migrated to the Malay states intending to improve their living conditions. A cohort of individuals hailing from China was recognised as the Hakka ethnic group. The term "Hakka" or "Ke-Jia" refers to the "Guest People," a designation coined to identify the Hakka population subsequent to their migration and ascendancy in the northern Guangdong region during the Southern Song era.

Upon their establishment in the Malay states, the Hakkas established a robust and tightly-knit community. Currently, the Hakka community constitutes the second most populous dialect group among the Malaysian Chinese community. The estimated population of the region is approximately 1.5 million, representing 23.5% of the overall Malaysian Chinese population.

The Hakka community in Malaysia practices a variety of religions, including Taoism, Christianity, and Islam.

# data[].attributes.headline
𝐓υα 𝐏𝖾𝗄 𝐊ⱺ𐓣𝗀 

# data[].attributes.subject
𝐓υα 𝐏𝖾𝗄 𝐊ⱺ𐓣𝗀 

# data[].attributes.body
The deity known as "Tua Pek Kong" is worshipped by various Chinese communities in Malaysia, including the Hakkas and Hokkiens. Tua Pek Kong is commonly regarded as the manifestation of Zhang Li by the Chinese community in Penang. Zhang Li, hailing from a Hakka district in South China, is widely believed to have been a political refugee. He is recognised as the earliest recorded Chinese immigrant to have settled in Penang, predating the arrival of the British colonist Francis Light. Following his demise, he was interred at the rear of the Tua Pek Kong Temple in Tanjung Tokong on Sea Pearl Island. This Chinese fishing village is believed to be one of the earliest Chinese settlements established on the island.

In the year 1792, Li Ci, a Chinese individual hailing from Malacca, made an offering of a stone censer to Tua Pek Kong. The censer was found in close proximity to the temple, which had previously served as a site of religious reverence, situated beneath a sizable tree. Subsequently, in 1799, a temple was erected in honour of Tua Pek Kong.

# data[].attributes.attachment_caption
Water and Moon Temple. located at Kampung Pulai

# data[].attributes.headline
𝐓ɦ𝖾 𝐏υᥣα𝗂 𝐑𝖾ᥣ𝗂𝗀𝗂ⱺυ𝗌 𝐒𝗒𝗌𝗍𝖾ꭑ: 𝐓ɦ𝖾 𝐓ɦ𝗋𝖾𝖾 𝐓𝖾ꭑρᥣ𝖾 𝐃𝖾𝗂𝗍𝗂𝖾𝗌

# data[].attributes.subject
𝐓ɦ𝖾 𝐏υᥣα𝗂 𝐑𝖾ᥣ𝗂𝗀𝗂ⱺυ𝗌 𝐒𝗒𝗌𝗍𝖾ꭑ: 𝐓ɦ𝖾 𝐓ɦ𝗋𝖾𝖾 𝐓𝖾ꭑρᥣ𝖾 𝐃𝖾𝗂𝗍𝗂𝖾𝗌

# data[].attributes.headline
𝐆υα𐓣 𝐘𝗂𐓣 𝖼𝖾𝗋𝖾ꭑⱺ𐓣𝗒 𝗂𐓣 𝐊αꭑρα𝗋 𝐓𝖾ꭑρᥣ𝖾

# data[].attributes.subject
𝐆υα𐓣 𝐘𝗂𐓣 𝖼𝖾𝗋𝖾ꭑⱺ𐓣𝗒 𝗂𐓣 𝐊αꭑρα𝗋 𝐓𝖾ꭑρᥣ𝖾

# data[].attributes.headline
𝐆υα𐓣𝗒𝗂𐓣, 𝐓ɦ𝖾 𝐆ⱺᑯᑯ𝖾𝗌 ⱺ𝖿 𝐌𝖾𝗋𝖼𝗒

# data[].attributes.subject
𝐆υα𐓣𝗒𝗂𐓣, 𝐓ɦ𝖾 𝐆ⱺᑯᑯ𝖾𝗌 ⱺ𝖿 𝐌𝖾𝗋𝖼𝗒

# data[].attributes.body
The 19th of the second lunar month has become the date of an elaborate nine-day annual temple festival to honour Guanyin's birthday. For the first six days of the festival, all Pulai households adhered to a vegetarian diet, and the temple provided two complimentary vegetarian meals per day. The festival was inaugurated on the 17th day of the second lunar month through the ceremonial relocation of eight temple deities, including Guanyin, to a designated temple hall. Meanwhile, ritual experts invited various local deities and spirits from Malay and Chinese cultures to partake in the festivities and occupy special altars throughout the temple hall. Apart from the customary rituals and processions performed to venerate Guanyin and other divine beings, two distinctive evening rituals were performed (one during the vegetarian phase of the festival and the other after the fast was terminated) to appease and nourish the communal spirits in a distant field, away from the temple premises.

# data[].attributes.headline
𝐓𝗂α𐓣 𝐇ⱺυ, 𝐆ⱺᑯᑯ𝖾𝗌 ⱺ𝖿 𝐓ɦ𝖾 𝐒𝖾α

# data[].attributes.subject
𝐓𝗂α𐓣 𝐇ⱺυ, 𝐆ⱺᑯᑯ𝖾𝗌 ⱺ𝖿 𝐓ɦ𝖾 𝐒𝖾α

# data[].attributes.body
The Pulai temple was home to several deities, including Guanyin and the three Maniang (Chen, Lin, and Li), considered the most influential. These female deities were believed to be sworn sisters and were associated with the powers of Mazu or Tian Hou within the Pulai community. The Maniang community residing in Pulai, similar to the Sannai community in Fujian, is actively engaged in safeguarding against evil spirits and apparitions. Historically, a sequence of community spirit mediums, possessed by the first and second Maniang sisters, oversaw communal ceremonies, remedied diseases, and wielded significant regional authority and influence. On the 23rd day of the third lunar month, Maniang's birthday is celebrated through temple rituals involving significant sacrificial offerings.

# data[].attributes.headline
𝐂α𝗂𝗌ɦ𝖾𐓣, 𝐆ⱺᑯ ⱺ𝖿 𝐖𝖾αᥣ𝗍ɦ

# data[].attributes.subject
𝐂α𝗂𝗌ɦ𝖾𐓣, 𝐆ⱺᑯ ⱺ𝖿 𝐖𝖾αᥣ𝗍ɦ

# data[].attributes.body
In 1984, the Pulai temple altar witnessed the inaugural appearance of Caishen, a male deity who is revered as the God of Wealth. According to Pulai men, while Guandi may offer support for business and other economic pursuits, individuals direct their prayers to Caishen for financial appeals and lottery numbers.

# data[].attributes.attachment_caption
Basel Christian Church Malaysia (BCCM) Tamalang, Kudat, Sabah

# data[].attributes.headline
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐇α𝗄𝗄α

# data[].attributes.subject
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐇α𝗄𝗄α

# data[].attributes.body
Sabah is home to a significant population of Hakka Christians. The Borneo Basel Self-Established Church, now known as the Basel Christian Church of Malaysia (BCCM), has utilised the Hakka language as a means of disseminating its teachings. Within contemporary Sabah Hakka communities, the Basel Church serves as one of the limited domains that uphold the use of the Hakka language.

Masses in Sandakan's churches may be served in two to three languages:

English (city church)

Mandarin/Cantonese

Hakka (rural church)

The Hakka Christians residing in rural areas exhibited limited proficiency in the English language and instead utilised the Hakka dialect for communication. Most churches, including those of the Christian and Catholic religions, within the Chinese communities of Sandakan, conduct Hakka masses.

# data[].attributes.headline
𝐌υ𝗌ᥣ𝗂ꭑ 𝐇α𝗄𝗄α

# data[].attributes.subject
𝐌υ𝗌ᥣ𝗂ꭑ 𝐇α𝗄𝗄α

# data[].attributes.body
Malaysian Chinese Muslims refer to individuals who have embraced Islam as a result of interethnic marriage with Malays or through the propagation of Islamic teachings by acquaintances, educators, and community members.

Zheng He's several journeys are the most well-known example of Muslim migration from China to the Malay realm. Zheng He, a Yunnanese, was born to a Hui Muslim family whose surname was initially "MA." He was subjected to castration and subsequently assigned to serve as a eunuch at the imperial palace. This occurred subsequent to the death of his father and the capture of his family when he was approximately ten years of age.

He then earned the appreciation of Ming Chengzu (成祖) Zhu Li (朱棣) and was granted the surname "ZHENG" by the emperor after he helped him with many conquests against his opponents, which helped Zhu Li finally ascend the throne. The arrival of Zheng He accelerated the spread of Islam in the Malay world and boosted the development of China's already prosperous Muslim community. The swift development of Islam and the economy in the Malay region can be attributed to the endeavours of Zheng He and the Chinese Muslims in Southeast Asia.

# data[].attributes.headline
𝐇α𝗄𝗄α 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.subject
𝐇α𝗄𝗄α 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.headline
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌υ𝗋υ𝗍 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.subject
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌υ𝗋υ𝗍 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.body
Sabah, formerly referred to as North Borneo, is a region that possesses a wealth of cultural heritage. The cultural diversity of this region is intricate, consisting of various ethnic groups, including the Murut, Kadazan-Dusun, Bajau, Iranun, Suluk Bisaya Kedayan, Tidong, Sungai, Brunei Malay, and other indigenous communities.

The Muruts describe themselves as an ethnic group that partakes in the drinking of traditionally crafted alcoholic beverages, exhibits respect towards other ethnic groups, and displays sociable and helpful tendencies. The Murut tribe had a historical practice of head-hunting, which was subsequently terminated during the period of British colonization. The majority of individuals are also engaged in agricultural activities and have their roots in rural regions. The people can also be distinguished based on their spoken dialect and physical attributes, typically characterized by a small build, well-defined muscular, and a light skin tone.

# data[].attributes.headline
𝐓ɦ𝖾 𝐂ⱺ𐓣𝖼𝖾ρ𝗍 ⱺ𝖿 𝐆ⱺᑯ

# data[].attributes.subject
𝐓ɦ𝖾 𝐂ⱺ𐓣𝖼𝖾ρ𝗍 ⱺ𝖿 𝐆ⱺᑯ

# data[].attributes.body
The traditional Murut generally believes in the existence of both a physical world and a spirit world filled with all sorts of supernatural spirits. According to ancient beliefs, spirits are said to dwell in every nook and cranny of our natural world. From the majestic mountains to the flowing rivers and even the earth beneath our feet, these ethereal beings are said to be everywhere! For instance, the spirit known as ambiluo resides among their paddy crops. Adversities in life, such as natural calamities, crop failure, or debilitating ailments, are frequently linked to malevolent or wicked supernatural entities.

Prior to the introduction of Christianity and Islam in Sabah, the Murut community adhered to their indigenous system of religious beliefs. The notion of a deity of God was conveyed through the medium of mythology, with diverse Murut ethnic communities attributing distinct appellations to their Creator.

# data[].attributes.headline
𝐓ɦ𝖾 𝐍αꭑ𝖾𝗌 ⱺ𝖿 𝐓ɦ𝖾 𝐌υ𝗋υ𝗍𝗌' 𝐂𝗋𝖾α𝗍ⱺ𝗋

# data[].attributes.subject
𝐓ɦ𝖾 𝐍αꭑ𝖾𝗌 ⱺ𝖿 𝐓ɦ𝖾 𝐌υ𝗋υ𝗍𝗌' 𝐂𝗋𝖾α𝗍ⱺ𝗋

# data[].attributes.body
Their Creator is being referred to as:

➻❥ ‘Aki Kaulung' (The Tahol Murut)
➻❥ ‘Aki Kapuuno' (Timugon Murut)

# data[].attributes.headline
𝐓ɦ𝖾 𝐓αɦⱺᥣ 𝐌υ𝗋υ𝗍

# data[].attributes.subject
𝐓ɦ𝖾 𝐓αɦⱺᥣ 𝐌υ𝗋υ𝗍

# data[].attributes.body
The Murut Tahol community originated from the settlements on the Tahol River located in Pensiangan before moving to other areas. They often identify themselves as Ulun Tahol, which means the Tahol man. This community believes that people should play a wise role in administering and managing the world. Man must strive to find their own life using the resources provided by Aki Kaulung. When they die, the human spirit rises to the sky (limbowon) to meet Aki Kaulung and then undergo eternal life.

𝗛𝗘𝗔𝗗𝗛𝗨𝗡𝗧𝗜𝗡𝗚 (𝗔𝗡𝗧𝗔𝗕𝗢𝗛)

The Murut Tahol people place a high value on headhunting (antaboh) because they believe it will facilitate the transition of their souls to Aki Kaulung after death. The goal of headhunting (antaboh) was to possess the soul of one's opponent so that he might absorb their essence into his own. The possession of spiritual fortitude is deemed crucial in successfully penetrating sizable caterpillars (batol) before they can meet with Aki Kaulung.

On the other hand, it is noteworthy that females and minors who do not partake in the custom of headhunting may receive assistance from their relatives who are actively engaged in this practice. They believe that the resilience of an individual family member's spirit has the potential to contribute to the well-being of other members within the family unit.

# data[].attributes.attachment_link.title
#21: The Last Headhunters of Borneo (A Day in the Life of the Murut)

# data[].attributes.headline
𝐓ɦ𝖾 𝐓𝗂ꭑυ𝗀ⱺ𐓣 𝐌υ𝗋υ𝗍

# data[].attributes.subject
𝐓ɦ𝖾 𝐓𝗂ꭑυ𝗀ⱺ𐓣 𝐌υ𝗋υ𝗍

# data[].attributes.body
Legend has it that a man named Abai Gumbek was the only person to survive a devastating flood that hit the upper reaches of the Rajang River in Sarawak, Malaysia, and so lay claim to founding the Timugon Murut Tribe.

The Timugon Murut tale recounts the story of creation ascribed to Aki Kapuuno, the divine entity credited with the formation of the cosmos, including the earth, celestial bodies such as stars, the sun, and the moon, as well as the creation of living beings, encompassing human beings, animals, plants, spirits, and all other entities in existence. Aki Kapuuno's creation of life and substance for the betterment of his community inadvertently gave rise to the realm of spirits.

𝗕𝗮𝗿𝗮𝘀𝗶𝗸 𝗖𝗲𝗿𝗲𝗺𝗼𝗻𝘆

When an ailment is thought to have been caused by demons, a ritual called the barasik is conducted. To 'see' what's causing problems, a priest or priestess chants and uses putia, which are like magic stones, while gong music plays in the background. Diseases may have been caused by black magic or just a fever, or evil spirits may have also possessed the patient. The shaman (babalian) for barasik has to be a male ritual specialist known by the Tatanas as the dambiak. The individual who serves as his assistant or apprentice is commonly referred to as Malim. The dambiak's duty is to drive away the evil spirit(s) responsible for the ailment. According to Kamloi Tanim, the divato, who stands in for a benevolent spirit, will dream of the appropriate babalian to perform the ceremony.

# data[].attributes.attachment_link.title
UPACARA ADAT BARASIK.- Ritual Etnik Dusun Membakut

# data[].attributes.headline
𝐑𝖾αᑯ 𝐌ⱺ𝗋𝖾 𝐀ᑲⱺυ𝗍 𝐓ɦ𝖾 𝐎𝗍ɦ𝖾𝗋 𝐌υ𝗋υ𝗍 𝐑𝗂𝗍υαᥣ, 𝐔𝗋υ𐓣𝗀

# data[].attributes.subject
𝐑𝖾αᑯ 𝐌ⱺ𝗋𝖾 𝐀ᑲⱺυ𝗍 𝐓ɦ𝖾 𝐎𝗍ɦ𝖾𝗋 𝐌υ𝗋υ𝗍 𝐑𝗂𝗍υαᥣ, 𝐔𝗋υ𐓣𝗀

# data[].attributes.attachment_link.readable_text
TENOM: Ethnic Muruts here hold Urung ritual after a death or to receive a special guest especially during a wedding to chase away evil spirits from the newly weds, said Atun Patu, Tenom community head.

Atun, 63, said the ritual is very important for the Murut community as it is part of the inherited tradition of the tribe.

He said Muruts believed in the presence of evil spirits and therefore Urung ritual is held so evil spirits do not disturb the community when various activities taking place.

"Urung ritual for wedding is called 'Ansaluang' or the ritual of entering a home to ward off evil spirits from joining or disrupting the guests when the ceremony is being carried out," he told Bernama here.

Atun said preparations for the Urung ritual involved building a 25 feet tall tower to place a figurine made of soft wood carved with a human face at the top.

The figurine called Tiningkoulun is decorated with two hanging pieces of sarung cloth, he said.

"At the tower, there are six pieces of hanging sarung cloth and two pieces of red and blue colours are placed around the Tiningkoulun (figurine).

Apart from that, Murut womens bead handicrafts are hung in the middle of the tower while fish traps such as bubuh, net and hat are placed at the bottom of the tower," he said.

Atun said a leader from the Murut ethnic community called Ansaál is chosen to head the ritual with a gun to shoot and bring down the hanging cloth at the tower.

Ansa'al commences with a prayer so that evil spirits do not disturb the family, guests and the community, he said.

"If the shot by Ansa'al succeeded in bring down the cloth it means the ceremony can proceed but if he fails even after running out of ammunition to bring down the hanging sarung cloth, another ceremony called Amparawak would be held to ward off bad luck," he said.

Belief in Urung ritual among the younger generations of Muruts is fading due to different religions adopted by them, mixed marriages and the wave of modern lifestyle, he said. - Bernama

# data[].attributes.attachment_link.title
Urung, Murut ritual to chase away evil spirits - Borneo Post Online

# data[].attributes.attachment_link.description
TENOM: Ethnic Muruts here hold Urung ritual after a death or to receive a special guest especially during a wedding to chase away evil spirits from the newly weds, said Atun Patu, Tenom community head. Atun, 63, said the ritual is very important for the Murut community as it is part of the inherited tradition of the tribe.

# data[].attributes.attachment_caption
Semua Baik is a praise song in Murut tribe language.   This song was presented by the Kuala Lumpur Murut Christian Fellowship team at Bukit Mertajam Baptist Chu

# data[].attributes.headline
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐌υ𝗋υ𝗍

# data[].attributes.subject
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 𝐌υ𝗋υ𝗍

# data[].attributes.body
In 1930, Indonesian missionaries attempted to convert the Murut Tahol people to Christianity. Nonetheless, the responses they received were unforeseen and potentially perilous, prompting their eventual emergence from the Murut Tahol. Subsequently, their endeavours were focused on the Lun Bawang community, who exhibited a profound inclination towards Christianity. In the year 1950, a group of 50 individuals belonging to the Maligan Murut Tahol community journeyed to Sipitang with the purpose of meeting Alan Belcher and requesting his assistance in acquiring knowledge about the Bible. This was an unexpected action on the part of the Murut Tahol community. They first became receptive to Christianity after witnessing the transformation of the adjacent Christian community in Lun Bawang.

Some good things have happened to the Murut Tahol people of Maligan since they embraced Christianity. They are not associated with various diseases caused by unhygienic circumstances anymore. On the contrary, they have been reputed for their robust health and superior performance in daily activities. This is due to the fact that the church also operates educational initiatives on its premises. A dwelling had been constructed for the pastor, and a group of 50 households expressed their willingness to undergo a collective conversion to Christianity. As the Murut Tahol people lost their traditional beliefs, they began to adopt Christianity.

Christians have effectively dismantled the traditional religion of Murut Tahol in Kampung Alutok. The indigenous belief was deprived of this subtly when they accepted Christianity as a religion that replaced their traditional religion, which was based on animism. Their perspective of the headhunting practice, commonly referred to as antaboh, has also shifted. Previously, the concept represented the essence of heroic qualities and was perceived as a means of readiness to confront Aki Kaulung. However, it is now regarded as behaviour contrary to the principles of humanity.

# data[].attributes.attachment_link.title
Semua Baik - KL Murut Christian Fellowship team live at BMBC, Penang.wmv

# data[].attributes.headline
𝐌υ𝗌ᥣ𝗂ꭑ 𝐌υ𝗋υ𝗍

# data[].attributes.subject
𝐌υ𝗌ᥣ𝗂ꭑ 𝐌υ𝗋υ𝗍

# data[].attributes.body
A minority of the Murut population adopted the Islamic faith, with a significantly lower number in comparison to those who adhered to Christianity or indigenous beliefs. Following the arrival of Islam in the 15th century by external Muslim traders, a limited population of Murut tribes adopted the religion; however, the number of individuals who did so was minimal. The vast majority of rural inhabitants have adopted Islam as their religion, primarily as a result of the preaching endeavours of the All Sabah Islamic Organisation (USIA). During that period, this preaching organisation had garnered strong support from the government, establishing Islam as the state's official religion, systematically administering Islamic affairs, and successfully converting nearly a hundred thousand people throughout Sabah to Islam.

Despite the fact that the Murut community adheres to either the Muslim or Christian faith, a significant portion of the community remains committed to its traditional customs and cultural practices. These practises include drinking alcohol (tapai water), eating pork, gambling, not praying, fighting and others. Despite undergoing a religious conversion, they remain bound to the conventional lifestyle passed down from their forebears.

# data[].attributes.headline
𝐌υ𝗋υ𝗍 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.subject
𝐌υ𝗋υ𝗍 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.headline
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝚰ᑲα𐓣 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.subject
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝚰ᑲα𐓣 𝐏𝖾ⱺρᥣ𝖾

# data[].attributes.body
The Iban sub-ethnic group is among the most populous within the Dayak community, residing in Sarawak, which is a region of Borneo Island. The identification of the early migration of the Iban community can be attributed to oral traditions and historical sources. They believed that the  Iban community undertook a migration over six centuries ago from Kapuas, Kalimantan. Over time, the Iban community migrated to the northern region of Borneo and selected a suitable location to settle, where they developed their cultural identity in accordance with their natural environment. Nevertheless, the process of migration continues unabated. The mobilisation of the Iban people spanned multiple generations as they sought out a suitable location for settlement. Presently, the Iban communities are also discernible beyond its borders in Sabah (East Malaysia) and Brunei.

# data[].attributes.attachment_caption
(Singalang Burong, illustrated by TROPAWS)

# data[].attributes.headline
𝐆ⱺᑯ𝗌 ⱺ𝖿 𝗍ɦ𝖾 𝚰ᑲα𐓣

# data[].attributes.subject
𝐆ⱺᑯ𝗌 ⱺ𝖿 𝗍ɦ𝖾 𝚰ᑲα𐓣

# data[].attributes.body
The Iban traditional religion is founded upon various fundamental principles, including the notions of pantheon, soul and dream, ritual obligation and festivals. Additionally, the Iban culture incorporates various cults, such as those related to paddy cultivation and healing, as well as practises associated with the system of bird omen and augury.

The realm of the gods, petara

➻❥ They are the gods of the tree-tops :

Petara Puchok Kayu (Gods of the Tree-Tops)

Petara Tengah Tanah (Gods of The Earth)

➻❥ During the gawai festival, prayers (sampi) and incantations (pengap) or (timang) are offered to all of these deities.

➻❥ These deities are viewed as having specialised functions and powers and have a high degree of anthropomorphism.

➻❥ While the Iban Pantheon is extensive, there are three primary deities that represent the central tenets of Iban culture:

Singalang Burong (the highest deity, God of War)

Sempulang Gana (the principal God of The Paddy)

Selampandai (Creator of man).

➻❥ The term "ghost" or "antu" pertains to the deity worshipped by the community. Historically, the terms "antu" or "petara" have been used interchangeably to denote any manifestation of supernatural power that was believed to offer generous assistance to humanity. Petara provides assistance to people in various areas. During the miring ceremony, it is customary for humans to express their appreciation to Petara through the offering of piring or food offerings.

# data[].attributes.body
The Iban community adheres to the practice of interpreting omens as a means of guiding their daily activities. According to Iban mythology, the seven sons-in-law of Singalang Burong are believed to be the omen birds of the Iban people. The Iban relied on these birds' calls to guide them in their farming and hunting.

In terms of seniority and authority, these omen birds are Ketupong, Beragai, Embuas, Papau, Pangkas, Bejampung and Kunding.

Day Bird

➻❥ Ketupong is married to Endu Dara Tinchin Temaga
➻❥ Beragai is married to Puchung Pengabas
➻❥ Embuas is married to Endu Letan Berpulas
➻❥ Papauis married to Endu Ketunsong Ngembai
➻❥ Pangkas is married to Kechapong Pulas
➻❥ Bejampong is married to Endu Kechapah Dulang Midong

Night Bird

➻❥ Kunding is married to Dara Patri Langit.

Nendak is another bird of omen. Nendak co-resides within the identical longhouse as Singalang Burong, albeit without the status of his son-in-law.

# data[].attributes.headline
𝐌𝗂𝗋𝗂𐓣𝗀 𝐂𝖾𝗋𝖾ꭑⱺ𐓣𝗒

# data[].attributes.subject
𝐌𝗂𝗋𝗂𐓣𝗀 𝐂𝖾𝗋𝖾ꭑⱺ𐓣𝗒

# data[].attributes.body
In addition to warding against misfortune, the Iban of Saratok believes that an offering ceremony is a method to express gratitude to God for their blessing and assistance. The ritual of miring is meant to bring good fortune to the community and ensure the safety of its members. When the Iban planned to build a new longhouse in an uncharted area or when a party of men headed down for a fight, they would perform the rite. Before major events or after a calamity or other unwelcome occurrences in the longhouse, the inhabitants would gather for this ceremony.

# data[].attributes.attachment_link.title
Miring ceremony- Performed to give honor | Iban culture

# data[].attributes.headline
𝐓𝗒ρ𝖾 ⱺ𝖿 𝐀𝖼𝗍𝗂𝗏𝗂𝗍𝗂𝖾𝗌 𝐇𝖾ᥣᑯ 𝐃υ𝗋𝗂𐓣𝗀 𝐌𝗂𝗋𝗂𐓣𝗀 𝐂𝖾𝗋𝖾ꭑⱺ𐓣𝗒

# data[].attributes.subject
𝐓𝗒ρ𝖾 ⱺ𝖿 𝐀𝖼𝗍𝗂𝗏𝗂𝗍𝗂𝖾𝗌 𝐇𝖾ᥣᑯ 𝐃υ𝗋𝗂𐓣𝗀 𝐌𝗂𝗋𝗂𐓣𝗀 𝐂𝖾𝗋𝖾ꭑⱺ𐓣𝗒

# data[].attributes.body
First day: Miring ceremony for beranchautikai (spreading the mats)

The act of laying out the mats served as a symbolic commencement of the Gawai festival, marking the initiation of the preparation of essential materials required for the festival and the miring ritual.

Second day: Miring ceremony for nyenupat puang(ketupat weaving)

The ceremony of miring for nyenupat puang or ketupat weaving was performed by Iban women, and on the same day, the ritual associated with the presentation of dulang pengaroh (a tray for the champ) was conducted.

Third day: Miring ceremony for nyenupat penuh

Final preparations would precede the Gawai Kelingkang Nimang Pengaroh. It is essential that all necessary ingredients for the celebration of Gawai be prepared in advance.

Fourth day: Miring ceremony for hari nyadi/ nimang/ nyugu bulu jani

Nyugu bulu jani (combing pigs’ hair) ceremony is performed by Iban women.

Fifth day: Miring tradition for meda atau babi (Interpreting pig’ liver)

The ritual known as Meda or Babi is performed in conjunction with the Gawai Kelingkang Nimang Pengaroh festival. In order to predict the fate of the requester, it is necessary to place a portion of the livers from the nine pigs that are being sacrificed into a dulang panggau.

# data[].attributes.headline
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 α𐓣ᑯ 𝐌υ𝗌ᥣ𝗂ꭑ 𝚰ᑲα𐓣

# data[].attributes.subject
𝐂ɦ𝗋𝗂𝗌𝗍𝗂α𐓣 α𐓣ᑯ 𝐌υ𝗌ᥣ𝗂ꭑ 𝚰ᑲα𐓣

# data[].attributes.body
Presently, the predominant religious affiliations among the Iban community are Abrahamic religions, specifically Christianity and Islam. The Ibans of this region were introduced to Christianity prior to the introduction of Islam, according to historical records. In the state of Sarawak, where Islam constitutes a minority religious group, attempts have been made by the authorities and specific Muslim groups to proselytise individuals with the aim of strengthening the Muslim populace. Nonetheless, these endeavours have purportedly yielded no fruitful outcomes.

The process of converting to Islam is often facilitated through various means such as marriage, business associations, or the promise of benefits and privileges in exchange for furthering one's education or career.

# data[].attributes.attachment_link.title
Ep.3: Iban Tribe (Borneo) Convert - Being Muslim doesn't mean changing Race

# data[].attributes.headline
𝚰ᑲα𐓣 𝗋𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.subject
𝚰ᑲα𐓣 𝗋𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌

# data[].attributes.headline
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌αꭑα𝗄

# data[].attributes.subject
𝐓ɦ𝖾 𝐎𝗋𝗂𝗀𝗂𐓣 ⱺ𝖿 𝗍ɦ𝖾 𝐌αꭑα𝗄

# data[].attributes.body
The "Mamak" of Malaysia are descendants of Tamil Muslims who settled in various parts of the Malay Peninsula several centuries ago. They are considered as constituents of the Malaysian Indian community. The term "Mamak" is derived from the Tamil language and refers explicitly to the maternal uncle, or "maa-ma". In Malaysia, it is a prevalent practice to address elderly strangers as "uncle" or "aunty" as a means of demonstrating respect towards them. Customers at "Mamak" restaurants will therefore refer to each other as "Mamak" during their dining experience.

# data[].attributes.headline
𝐓ɦ𝖾 𝐂ɦ𝗂𝗍𝗍𝗒𝗌 (𝐇𝗂𐓣ᑯυ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.subject
𝐓ɦ𝖾 𝐂ɦ𝗂𝗍𝗍𝗒𝗌 (𝐇𝗂𐓣ᑯυ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.body
As a result of marriages between Hindu traders and native Malay, Chinese, Javanese, and Batak populations, a new ethnic group arose in Melaka known as the Chittys or Peranakan Hindus (also called the Melaka Straits-born Hindus). Chittys are devoted followers of the Hindu faith. Interestingly, the Chittys kept their Hindu faith while becoming deeply assimilated into Malay culture. Even though they were wedded to Malay women, Chittys did not convert to Islam.

The Chitty community was granted several land grants by the Dutch, including one in 1781 that was obtained by Thaivanayagan Chitty, the community's leader, for the explicit purpose of constructing a Hindu temple on Goldsmith Street (currently known as Jalan Tukang Emas). This temple, now known as the Sri Poyyatha Vinayagar Moorthi Temple (SPVM), is the oldest Hindu temple in both Malaysia and Singapore. Donating one's possessions to a religious cause is seen as an act of kindness in the Hindu religion. Over the years, several Chittys have donated several pieces of land registered as properties to the SPVM.

# data[].attributes.headline
𝐒𝗋𝗂 𝐏ⱺ𝗒α𝗍ɦα 𝐌ⱺⱺ𝗋𝗍ɦ𝗂 𝐓𝖾ꭑρᥣ𝖾 

# data[].attributes.subject
𝐒𝗋𝗂 𝐏ⱺ𝗒α𝗍ɦα 𝐌ⱺⱺ𝗋𝗍ɦ𝗂 𝐓𝖾ꭑρᥣ𝖾 

# data[].attributes.body
The Chitties in Melaka speak Malay at home and their women wear the kebaya, but their Deepavali traditions stay true to their Indian roots.

# data[].attributes.headline
𝐌αꭑα𝗄 (𝐌υ𝗌ᥣ𝗂ꭑ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.subject
𝐌αꭑα𝗄 (𝐌υ𝗌ᥣ𝗂ꭑ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.body
In 1511, the Sultan of Malacca selected a Muslim of Tamil descent named Raja Kassim for a cabinet position. Indian Peranakans and Tamils from southern India held significant influence in the Malaccan court. The Portuguese conquest of Malacca in 1511 was aided by Indian Muslim merchants. They were successful in having Sultan Mahmud Shah (1488–1511) of Malacca reject the Portuguese offer to build a trading port there.

In addition, during the time of the Malaccan Sultanate, the government was heavily influenced by Tamil Muslims as a result of intermarriage between Indian Muslims and the royal and aristocratic classes. It was common practice in the Middle centuries for the Indian Muslims to do so as they had the status and wealth as merchants.

# data[].attributes.attachment_link.authors[].name
The International School of Kuala Lumpur

# data[].attributes.attachment_link.title
JOM BELAJAR! LET'S LEARN! - Mamak Culture | The International School of Kuala Lumpur (ISKL)

# data[].attributes.headline
𝐌αꭑα𝗄 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌 (𝐌υ𝗌ᥣ𝗂ꭑ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.subject
𝐌αꭑα𝗄 𝐑𝖾𝖿𝖾𝗋𝖾𐓣𝖼𝖾𝗌 (𝐌υ𝗌ᥣ𝗂ꭑ 𝐏𝖾𝗋α𐓣α𝗄α𐓣)

# data[].attributes.attachment_link.title
EIC404 - Reflective Essay on Cultural Mindfulness (Nur Erysha binti Mohd Salam_2023126553)