CULTURAL MAPPING PORTAL

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WADAI

Wadai Kipeng, also known as Gayam by the Banjar Alai community in Johor, is a traditional dish resembling desserts such as Puteri Mandi and Bubur Candil. Made from glutinous rice flour mixed with salted water and a small amount of lime water, the dough is kneaded into small balls before being cooked. This dish holds cultural significance within the Banjar community, reflecting their culinary heritage and communal spirit. ...

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SAPE

The sape is a traditional stringed musical instrument found in the Orang Ulu community in Sarawak. Traditionally, this instrument is closely associated with the musical art of the Kenyah, Kayan, and Kelabit tribes and was originally played only during healing ceremonies in the longhouse. With changes in the lifestyle of these tribes, the sape has gradually evolved into a social and popular cultural instrument, serving as a medium or element for general entertainment. ...

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ALAT MUZIK SOMPOTON

Sompoton is one of the unique and famous traditional musical instruments among the Kadazan-Dusun ethnic group in Sabah. It belongs to the aerophone category, which produces sound by blowing air. Sompoton is similar to the Bagpipe musical instrument, but in a form and way of playing that suits the local tradition. It is made of bamboo and gourd, which is the main resonator to produce a special harmonic sound. Based on local history, the origin of Sompoton is believed to come from Tikolod Village in Tambunan district and its residents are said to have special skills in producing this musical instrument. However, this traditional musical instrument is now getting more and more attention among traditional musicians and can be found anywhere, especially in the west coast areas of Sabah. The Sompoton structure consists of 8 Sumbililing sticks (small bamboo), of which 4 sticks refer to the 'Long Raft' with three different length sizes, and the other 4 are 'Short Raft', which have the same size. These long rafts and short rafts are arranged around the Kurobu (dried water gourd). Each reed is pierced with holes to control tone, and one of them serves as the main air channel. Air is blown in through the mouth into a water gourd that is dried and then channelled to the small reeds to produce sound. The sound produced by Sompoton is melodious with a rhythm that is often associated with festive atmosphere, religious rituals, and social events. Traditionally, Sompoton is played during traditional ceremonies and celebrations, such as harvest festival celebrations, which are crucial in Kadazan-Dusun culture. This musical instrument not only serves as entertainment but also as a symbol of respect for the universe and the spirits of their ancestors. Although its use is synonymous with traditional ceremonies, Sompoton is now increasingly finding a place in modern and contemporary music performances to promote Sabah's traditional musical heritage.<div> </div> ...

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TARIAN SUMARIKAYAU

Sumarikayau is a widely celebrated traditional dance from the Orang Sungai ethnic community in the Pitas district. This vibrant performance holds great cultural significance, serving as a central form of entertainment during joyous occasions such as weddings, welcoming ceremonies, and cultural festivals. Sumarikayau is derived from two words in the Sungai: Sungai, which means 'waving hands,' and Kuno, which translates to 'stomping feet'. ...

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KUIH CELOROT

The traditional dessert known as Kuih Celorot or Selorot, also called Kuih Segurut, is very popular among the Malay Melanau community. This kuih has a unique taste because it is made from special ingredients such as rice flour, coconut milk, gula apong or nipa palm sugar, pandan leaves, water, and a pinch of salt. The wrapping, made from young nipa palm leaves, also contributes to its appetizing aroma. The cooking technique, which involves steaming the Kuih Selorot, further enhances its uniqueness. ...

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1730

Peti Surat No. 4, Kampung Chemumar, 02700 Simpa...

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ADAT BERENDOI

Berendoi comes from a Perlis dialect term “endoi”, which is a swinging cot for babies  bedtime.   Berendoi has some Islamic elements and its lullabies, sung by those at the ceremony, contain bits of guidance and advice for children and  parents. In the ceremony, the endoi, where the baby sleeps in, is decorated beautifully.   At least four people will be reciting, sending blessing upon the Prophet Muhammad. Then, a seven-day-old-baby’s first hair is shaved, or bercukur. After the shaving, comes the praising of the Prophet Muhammad, and giving advice, examples and prayers for the baby to be successful. Lullaby Each lullaby contains four poetry-like  verses, as follow: We start with Bismillah,Later continuing with Alhamdullilah,All blessings come from Allah,May you get Rasullulah’s prayers and grace.  A pure form of berendoi thrived in the 1960s in Perlis, after the establishment of Persatuan Maulud dan Berendoi.  This organisation plays a large role in teaching the art of maulud, berendoi and berzanji. <div> </div> ...

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MUZIK MELAYU ASLI

Introduction and HistoryOrigins and Early InfluencesMelayu Asli music has a long history and has evolved alongside Malay culture for centuries. It first emerged as court and folk music, used in official ceremonies, weddings, and community entertainment. The main influences of this music came from India, the Middle East (Arab and Persian), and Java, due to maritime trade and connections between Malay kingdoms and the outside world. Elements such as the gambus from Arab culture, rebana from India, and violin from Europe enriched the uniqueness of Melayu Asli music. Malay Sultanate Era (15th - 18th Century)During the Malacca Sultanate, music flourished as part of court entertainment and Malay cultural arts. Gamelan and nobat were played during official ceremonies, while ghazal music and asli songs were performed to entertain the royal family.In Johor, Pahang, and Terengganu, Melayu Asli music was influenced by Javanese gamelan and Arabic melodies, creating unique musical styles. Development During the Colonial Era (19th - Early 20th Century)During British and Dutch colonial rule, Melayu Asli music underwent changes due to the introduction of Western music styles such as waltz and polka.Violin and accordion began to be incorporated into traditional music.Zapin, Joget, and Ghazal rhythms became more popular as folk music.Melayu Asli music became widely embraced by the general public, no longer limited to the royal courts.By the 20th century, Melayu Asli music was being recorded and broadcasted on radio and performed on stage, introducing this genre to a wider audience. 1950s - 1970s: The Rise of the Melayu Asli Music IndustryDuring this period, Melayu Asli music rapidly expanded with the growth of the recording and film industry.Radio and films in Singapore and Kuala Lumpur popularized Melayu Asli songs.Singers like P. Ramlee, Saloma, R. Azmi, and Sharifah Aini performed asli songs in films and concerts.Melayu Asli music became widely accepted as national music and was frequently played at official ceremonies and celebrations.At this time, Melayu Asli rhythms also started blending with modern music, giving birth to Pop Melayu Asli, which was lighter and more accessible to younger generations. Modern Era (1980s - Present)Although modern genres like pop and rock have dominated the music industry, Melayu Asli music continues to be valued as a cultural heritage.Melayu Asli performances are still featured in official events, weddings, and cultural competitions.The Malaysian government, through Istana Budaya, ASWARA, and RTM, continues to preserve this music by introducing programs and traditional music competitions.Melayu Asli music is now fused with contemporary music to attract the interest of younger generations. Melayu Asli music is a heritage of Malay arts and culture that has developed from the Malay Sultanate era to modern times. It is not just entertainment, but also a symbol of Malay cultural identity and history. With continuous efforts to preserve and promote this music to new generations, Melayu Asli music will remain an important treasure in Malaysia's traditional music landscape.<div> </div> ...

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1910

Nasi Kandar Hameediyah 164, Campbell Street G...

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NASI KANDAR

Nasi Kandar is a delicious rice dish in Penang, introduced by Indian Muslim traders from India. Served with a variety of curry and side dishes, the signature of Indian foods; it is thus savoured by people of all ages, turning it into a popular cuisine.  Kandar means putting a long stick on one’s shoulder to carry heavy items.  Hence came the name nasi kandar from this practice.  Penang rice vendors in those days peddled their goods by suspending two containers at both ends of the stick on the shoulder, with rice and side dishes on each end. Goes a story saying that nasi kandar was a quick and easy daily meal of the workers of Weld Quay Port, the international port of Penang.         Nasi kandar, having a distinct aroma, is kept in a three feet high wooden container.  Nasi kandar lovers enjoy it with a lavish mix of curry gravy over the rice, thus called kuah banjir (flooding) and a variety of side dishes of meat, fried chicken, kari limpa, beef, fish roe, shrimp or fried squid.  The vegetable dishes are eggplant, okra or sweet potato. The lavish gravy, side dishes and vegetables provide rich flavours.         Today, the term nasi kandar, is seen in most Tamil Muslim restaurants, ‘Mamak Malaysia’, and Indian Muslim stalls, a testimony of the nation’s favourite.<div> </div> ...

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Kg. Parit Jawa, Batu Pahat

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KUIH PENCUCI MULUT TRADISI WADAI KIPENG

Wadai Kipeng is a traditional snack of the Johore Banjar. Wadai means cake while kipeng means something pressed (like a piece of cookie). It is oftentimes served in thanksgiving ceremonies or a prayer feast. To make it, one requires glutinous rice flour, salt and water.  While the sauce ingredients are coconut milk, water, white sugar, brown sugar and salt.<div> </div> ...

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1898

No, 13 Tali Air 11, Sungai Nibong 45400 Sekinch...

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WAYANG KULIT JAWA

Wayang Kulit Jawa in Malaysia was introduced by the people of Jawa descent who migrated to Malaya, especially in Johor and Selangor, in the late 19th and early 20th centuries. They bring the art of wayang kulit as part of their cultural tradition.In Malaysia, Wayang Kulit Jawa has undergone adaptation to local elements, such as the use of the Malay language and Islamic elements, making it more relevant to the local community. These performances often feature epic stories such as Ramayana and Mahabharata, as well as folk tales adapted according to local culture.In the beginning, wayang kulit was played in religious events, feasts, and celebrations, serving as entertainment as well as a medium for conveying moral values. However, with the changing times and modern influences, its popularity is declining despite efforts from art and cultural groups to preserve this heritage. Today, Wayang Kulit Jawa is still valued as an important cultural heritage in Malaysia, reflecting the cultural unity between the Jawa and local communities.<div> </div> ...

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TARIAN DOH BERLADONG LANANG

Doh Berladoh Lanang tells the story of young men and women journeying together to the coastline in search of ambal (razor clams) by paddling a sampan along a small river. To alleviate the fatigue of rowing, they sing joyfully, reciting poetic verses in the form of pantun while playfully teasing one another. The beauty of the poetic language exchanged in the pantun, combined with the cheerful and light hearted atmosphere during the search for ambal, forms the core and essence of this dance. ...

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ADAT RESAM DAN BUDAYA SEBELUM PERKAHWINAN MASYARAKAT CINA: UPACARA MEMINANG

In Chinese society, marriage is considered an important starting point in a person's life. It is one of the main aspects in strengthening and maintaining the family institution. This clearly shows that lineage can be passed down from one generation to the next. The word for marriage in Chinese is 婚姻 (pinyin: hūn yīn). Originally, traditional Chinese marriages were often arranged by families interested in combining relationships. In Confucian thought, marriage is considered a very important matter because it involves the union of two families and has an impact on society. According to Chinese cultural tradition, marriage between two individuals with the same surname is considered incest. From the point of view of Confucian families, marriage connects families with different surnames and ensures the continuity of the paternal clan. Therefore, the benefits and drawbacks of a marriage affect the entire family, not just the couple involved. From a social perspective, husband and wife are seen as the basic unit of Chinese society. The structure of customs before marriage in Chinese society: Surveying CustomProposing CeremonyEngagement Custom<div> </div> ...

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