LIST OF ARTS AND CULTURE
Entire list of cultural arts includes all categories and states
Search Filters : 453
LAKSA SARAWAK
<p>Laksa Sarawak is very well-known and is an iconic dish for the people of Sarawak. The uniqueness of this laksa lies in the special spices used during its preparation. These laksa spices are distinctly different and not found in laksa dishes from other states. Besides the special spices, other basic ingredients include rice vermicelli, cooked chicken meat, fried tofu, omelette strips, bean sprouts, black fungus, shrimp, boiled eggs, and calamansi lime. The broth is made from a mixture of sambal belacan, coconut milk, tamarind juice, garlic, galangal, and lemongrass.</p> ...
- 1
- -
- 261
ADAT TEMENGGONG MELAYU MELAKA: ADAT PENYERAHAN PERJANJIAN PERKAHWINAN
<p>Adat Temenggong Melayu Melaka: The Custom of Marriage Agreement Handover refers to a tradition or ritual in Malay marriage culture that takes place in Melaka, particularly in the context of customs involving the families of both the groom and the bride. It is a significant ceremony that highlights the formality and seriousness of the relationship between the two families.</p><p><br></p><p>Understanding the Custom</p><p>a. Definition of the Marriage Agreement Handover Custom</p><p>The Marriage Agreement Handover is a formal ceremony conducted by the groom's family to the bride's family. In this ceremony, an agreement or contract binding both parties in marriage is handed over. This agreement usually contains matters related to mutual consent, responsibilities, and obligations in the marriage.</p><p><br></p><p>b. The Process of the Handover</p><p>The custom typically involves several key steps:</p><p>Family Preparations: Prior to the ceremony, both families engage in discussions and make preparations to ensure that all requirements for the marriage are fulfilled. This includes matters such as the dowry, wedding expenses, and other customary arrangements.</p><p>Handover of the Agreement Document: During the ceremony, the marriage agreement, handwritten or authenticated by authorities, is handed over by the groom’s family to the bride’s family. This agreement often includes specific terms or responsibilities that both parties must uphold.</p><p>Proclamation and Blessings: After the handover, the bride’s family holds a proclamation event where they give their blessings to the couple. These blessings symbolize the bride's family’s acceptance of the groom as their daughter’s future husband.</p><p><br></p><p>Symbolism And Meaning</p><p>a. The Meaning of the Custom</p><p>Family Bonds: This custom not only unites two individuals but also strengthens the relationship between two families. The marriage agreement signifies a commitment not only between the couple but also between both families.</p><p>Responsibilities: The agreement handed over reflects the responsibilities and obligations of both parties, particularly regarding financial support, care, and protection within married life. This represents the traditional values upheld by the Malay community.</p><p>Blessings and Prosperity: An essential aspect of this custom is the blessing given by the bride's family, considered a form of prosperity. Without the family’s blessings, the relationship is seen as less valid or incomplete from the perspective of customs.</p><p><br></p><p>b.The Role of the Temenggong in Marriage Customs</p><p>The Temenggong, a leader or noble in the Malay community, is responsible for overseeing and ensuring the smooth conduct of customs and traditions. In this marriage custom, the Temenggong acts as a supervisor and guarantor that the customs are carried out correctly. He may also serve as a mediator in discussions between the two families, ensuring that the agreement handed over is fair and balanced.</p><p><br></p><p>c.Social and Cultural Aspects</p><p>Fostering Harmony: This custom symbolizes efforts to maintain social harmony and stability in the Malay community. It demonstrates the importance of family cooperation in creating a blessed and happy marriage.</p><p>Preservation of Tradition: Despite the modernization of marriage practices, this custom is still practiced in Melaka as a way to preserve the traditions and cultural identity of the Malay community.</p><div><br></div> ...
- 0
- -
- 472
CIRCUMCISION RITUAL OF THE ORANG ASLI - JAHUT CLAN
<p>The circumcision ritual is one of the most significant ceremonies in the lives of the Jahut indigenous community, who reside in the interior regions of Pahang, particularly in the districts of Jerantut, Temerloh, and Lipis. The Jahut are a subgroup of the Proto-Malay (Senoi-Prak) Orang Asli, inheriting rich traditions and customs filled with spiritual, social, and cultural values that are observed at various stages of life.</p><p>Etymologically, the term Jahut is derived from two words: Jah, meaning "people," and Hut, meaning "forest." Combined, the name translates to "forest people," reflecting their ancestral lifestyle, which was deeply dependent on the forest and natural resources. Their spoken language, known as the Jahut language, belongs to the Mon-Khmer language family, which is a major branch of the Austro-Asiatic language group. Over time, however, the Jahut language has absorbed a significant number of Malay words, including various local dialects such as those <span style="display: inline !important;">from Kerdau, Krau, Ketiar Krau (Terengganu), Kuala Tembeling, Pulau Guai, Ulu Ceres (Cheras), and Ulu Tembeling.</span></p><p>In earlier times, the Jahut people lived a nomadic lifestyle, moving from place to place in search of food and other natural resources. However, with the passage of time and changing circumstances, they gradually transitioned into permanent settlements and built homes to protect themselves from the elements. In Temerloh, they have established villages such as Kampung Pelong, Kampung Paya Mengkuang, Kampung Panderas, Paya Mendoi, Kampung Pasu, Kampung Pian, Kampung Paya Rekoh, Kampung Paya Mendoi, and Kampung Kuala Terboi. In Jerantut, they are primarily located in the Sungai Kiol and Kekwel (Kol) areas.</p><p>Regarding their origins, the Jahut community living in the Krau Valley today often traces their lineage back to the Minangkabau people of Pagar Ruyung. According to oral history, their ancestors fled from Pagar Ruyung following the Rawa Rebellion in 1862. They initially migrated to the Semantan River area in southern Krau Valley before moving deeper into the valley, where they continue to reside today. The migration into the forested interior was further prompted by the arrival of Malay settlers in the Kuala Krau township, which led the Jahut to seek more secluded areas along the forest fringes.</p><p>For the Jahut people, circumcision is not merely a medical procedure but carries deep meanings of maturation, transition in social status, spiritual purification, and the reinforcement of cultural identity. Although the practice has now become an important tradition, the origins of circumcision among the Jahut are rooted in a unique oral story passed down through generations.</p><p>According to the elders of Kampung Pian, the circumcision tradition began when a man from outside the community migrated to the Jahut settlement. This man was ashamed of being called Kulop (a term for an uncircumcised male in his original village) because he had not undergone circumcision. After settling in the Jahut village, he studied under the guidance of the village chief’s wife, who was referred to as Batin Perempuan (female village chief) due to her wisdom and knowledge. After several years of learning, he married the chief’s daughter, and they were later blessed with a son.</p><p>When his son reached the appropriate age, the man sought permission from his father-in-law to perform circumcision following his own cultural practices. Initially,<span style="display: inline !important;">the father-in-law was reluctant, fearing the risk of death from possible complications during the circumcision process. However, after much persuasion and explanation of the benefits, he eventually agreed to conduct the ceremony. From that event onward, circumcision became a generational practice and has since been preserved as an integral part of the Jahut community’s cultural tradition to this day.</span></p><div><span style="letter-spacing: 0.7px; display: inline !important;"><br></span></div><div><br></div><div><br></div> ...
- 19
- 1227
TARIAN SUMAGAYAN
<p>Sumagayan, also known as Sagayan, is one of the traditional dances of the Iranun ethnic community in Sabah, predominantly residing in the districts of Kota Belud, Kota Marudu, and Tuaran. This dance is performed using masks, as it is closely linked to the legend Darangan ni Bantugen, an epic tale of heroism in Iranun traditional literature. The epic narrates the story of Bantugen, a renowned warrior who battles enemies to protect his people (the Iranum nation). Hence, the basic elements of this dance are characterized by combat and martial art movements that resemble the techniques of silat.</p><p><br></p><p>However, since the late 1970s, the popularity of this dance has declined, leading to its diminished recognition among the general public. One of its key elements, the use of masks during performances, is no longer widely practised. Today, only a small segment of the Iranun community, particularly in the East Coast regions of Sabah, including the small districts of Tungku, Nala, and Barigas, continues to preserve this dance as part of their efforts to maintain their culture and identity.</p><div><br></div> ...
- 0
- -
- 329
ASAM ROM
<p>Asam Rom is a unique traditional dish from Pahang, where rubber seeds are used as one of the main ingredients in its preparation.</p><p><br></p><p>The uniqueness of Asam Rom lies in the use of rubber seeds, which are collected from under rubber trees and then processed into a base ingredient known as "asam rom." In the context of traditional cuisine, the term asam refers to a method of food preservation involving fermentation over a certain period, while rom refers to the inner part of the fruit, also known as the rom core.</p><p><br></p><p>Asam Rom curry is best cooked with freshwater fish such as patin fish, kenerak fish, and baung fish, but it can also be adapted with other ingredients such as meat or vegetables, including pumpkin and fiddlehead ferns (pucuk paku). Additionally, Asam Rom can be made into a sambal by mixing it with chilies, anchovies, and serving it alongside fresh herbs (ulam-ulaman) or salted fish. This uniqueness makes Asam Rom a traditional culinary heritage that holds significant cultural and historical value.</p><div><br></div> ...
- 0
- -
- 257
ADAT RESAM DAN BUDAYA KAUM IBAN: ADAT MENDIRIKAN RUMAH LAMIN
<p>Rumah Lamin, also known as the Longhouse, is built in a rectangular shape with a length of up to 300 meters and a width of up to 25 meters. This longhouse is constructed facing a nearby river. It consists of multiple connected houses, each owned by a different family. The interior of each unit is divided into two main sections: a private area providing space for sleeping and a kitchen, and an open area with a ruai or veranda. Each family’s unit is separated by walls, establishing personal space and social boundaries for each family occupying the unit. Additionally, a main door is located at the front of the house, allowing easy access to the private areas within. Surrounding the longhouse are large statues made of wood, which are specially crafted by the Iban for ritual offerings to their ancestors.</p> ...
- 1
- -
- 292
ADAT RESAM DAN BUDAYA KAUM KADAZANDUSUN SUKU KADAZAN PAPAR – PANTANG LARANG KAPATAZON (KEMATIAN)
<p>As the largest ethnic group in Sabah, the Kadazandusun community exhibits linguistic diversity, with various dialects reflecting distinct customs, including death-related terms. In the general Kadazandusun language, death is referred to as Kapatayon. However, in the Kadazan Papar dialect, the term Kapatazon is used. The Kadazandusun language includes two primary terms to denote death and pronunciation variations influenced by dialectal differences among sub-ethnic groups. Furthermore, each Kadazandusun sub-ethnic group observes distinct taboos related to death. While the structural framework of these taboos is mainly uniform, certain variations underscore the cultural distinctiveness of each subgroup.</p> ...
- 1
- -
- 802
DODOL
<p>Dodol is believed to have originated from Indonesia, particularly from the regions of Java and Sunda. Initially, it was a highly popular treat among communities in Southeast Asia, including countries like Malaysia, Brunei, the Philippines, and Singapore.</p><p><br></p><p>Dodol is a type of confection made through hours of cooking, using ingredients commonly found in tropical areas, such as coconut milk and palm sugar. This delicacy symbolizes prosperity and abundance due to its lengthy preparation process and the considerable effort required. For this reason, dodol is often a special dish served during grand occasions and important celebrations in local communities.</p><p><br></p><p>Dodol became known in Malaysia through cultural and trade exchanges between Malaysia and Indonesia, particularly via the Strait of Malacca, which served as a major trade route in ancient times. Traders brought not only goods but also culinary traditions, including dodol.</p><p><br></p><p>Dodol continued to develop among the Malay community in Malaysia, especially in states like Pahang, Selangor, Johor, and Perak. It has become a highly popular traditional treat and is often prepared during Hari Raya celebrations, weddings, and communal feasts (kenduri).</p><div><br></div><div><div>Variations of Dodol </div><div>Although the basic ingredients and preparation methods of Dodol are not much different from dodol in other states, there are some variations and modifications that give Dodol its unique characteristics, such as:</div><div>1.<span style="white-space:pre"> </span>Durian Dodol: Some Dodol recipes incorporate durian flesh, giving it a more aromatic and lingering flavor. This makes durian dodol especially popular among durian enthusiasts.</div><div>2.<span style="white-space:pre"> </span>Peanut Dodol: In some variations, peanuts or mung beans are added to the dodol, providing a more interesting texture and a distinct flavor.</div><div>3.<span style="white-space:pre"> </span>Pineapple Dodol: Some dodol producers also make pineapple dodol, which combines the sweetness and slight tartness of fresh pineapple with the richness and softness of dodol.</div></div><div><br></div> ...
- 1
- -
- 884
GENDANG MELAYU SARAWAK
<p>Bergendang is a unique and special cultural art heritage inherited by the Malay community of Sarawak. This art form is deeply connected with the lifestyle and social values of the Malay society in Sarawak, shaping a collective identity that is a source of pride. Through continuous preservation efforts, this creative performing art, recognized as a National Heritage in 2012, stands out as a distinctive form of relaxed and joyful entertainment conducted openly.</p><p><br></p><p>There are three main elements in the musical performance art of Malay Sarawak bergendang: the first is "bergendang," where female performers play the drum (known as "seh gendang"). The second element is the dance movements called "bertandak," performed by male dancers referred to as "penandak" or "nopeng." The third element is "bermukun," which involves an exchange of pantun (traditional poetic verses) between the "seh gendang" and the "penandak" or "nopeng."</p><p><br></p><p>During a bergendang performance, the "seh gendang" is placed behind a curtain or screen made of batik fabric, set at a height of two or three feet from the floor and stretched horizontally. The male participants, acting as "penandak" or "nopeng," are positioned outside the curtain to separate the space between the men and women. A spacious area is prepared in front of the curtain for the "penandak" to perform their dance. Typically, the "seh gendang" will play the drum in rhythm with a violin or accordion. While performing "bermukun" along with two to four "penandak/nopeng" dancers, they engage in spontaneous exchanges of pantun.</p><div><br></div> ...
- 1
- -
- 807