ENRIQUE THE MALACCA

Enrique de Malacca — Magellan's slave, interpreter, and possibly the first person to circumnavigate the world.

1. Who he was

• Listed in the enrollment records merely as Enrique, the name Malacca is not necessarily indicative of his birthplace.
• Acquired by Ferdinand Magellan as a youth of about 14 as a slave after the Portuguese sack of Malacca in 1511. Magellan gave him the Christian name Enrique.
• He became a loyal and devoted servant until Magellan's death. The bond is evident from Magellan's will and from Pigafetta's account of Enrique's grief over his master's death.

He was enrolled officially with the fleet not as a slave but as interpreter (supernumerary) on the Trinidad at 1,500 maravedis per month - near the top of the scale for supernumeraries, the same rate as Chaplain Valderrama, Duarte Barbosa and Alvaro de Mesquita. Only the ship's surgeon and master-at-arms were paid more. He received an advance of 6,000 maravedis before sailing.

2. The origin debate - Malacca / Sumatra vs. Philippines

This is the central mystery.

• Pigafetta said he was from Sumatra.
• The Spanish text and the English text both note the same problem: Philippine linguists have suggested that the dialect spoken by the natives of Cebu and Limasawa - Visayan - would not have been intelligible to someone from Malacca or Sumatra.
• Yet in Limasawa / Mazzava - the island now appearing on charts as Limasaua - for the first time the expedition could stop using sign language, because Enrique found that his Malay was understood. And later in Cebu he was the sole interpreter.

The hypothesis that resolves it, repeated in two of your books:

"Since Enrique understood this dialect, he may have been raised in the Central Philippines, sold into slavery in Sumatra, and eventually taken to Malacca where Magellan found him."

If that is true, the book on p.179 concludes: "If so, Enrique was the first human to have completed a full circuit of the Earth" - because he would have started in the Philippines, been taken west to Sumatra and Malacca, then traveled east with Magellan from Europe back to the Philippines, completing the circle before the survivors returned to Spain.

3. His role in the Philippines in 1521

The pages show he was essential to Magellan's political and religious project:

• At Limasawa: A canoe of eight natives came to inspect the ships. "To his and everyone else's delight, Magellan's Malay slave, Enrique, understood the speech of their visitors." This is the moment communication begins.
• At Massana / Limasawa: The first solemn mass in the Philippines. Through Enrique, Magellan tells the kings that the cross is the standard confided by the emperor to plant wherever he landed. The King of Castile appears again as justification.
• At Cebu with Rajah Humabon: The classic exchange Pigafetta records: "Preguntó el rey, por medio de su ministro, al intérprete : ¿Qué es lo que nos llevas a su isla y qué queríamos, a lo cual contestó este que su señor, que mandaba la escuadra, era un capitán que estaba al servicio del rey más grande de la tierra."[Enrique]
• Enrique negotiates the casi-casi - blood brotherhood ceremony - the king brings fish and rice with his own hand, Magellan gives him a Turkish robe of red and yellow.
• Days later he is used for the act of vassalage: Magellan calls other local chiefs to swear and kiss Humabon's hand, and orders that they swear loyalty to the King of Spain. Lapu-Lapu refuses.

4. His end - wounded, betrayed, disappeared

• At Mactan: Enrique was wounded fighting alongside his master when Magellan was killed by Cilapulapu / Lapu-Lapu.
• Official casualty records list him as a victim of the massacre at Cebu.
• The books say this does not seem to have been the case. Enraged by the insults of Duarte Barbosa while he was grieving over Magellan's death, Enrique is suspected of having plotted with the disillusioned Humabon the murder of Barbosa, the other ranking officers, and the capture of the ships. All but the last objective was achieved at the fatal banquet on Cebu.
• The fate of Enrique is not known after that.

In short - from a boy taken in Malacca in 1511, to the linguistic key that made Magellan's alliance with Humabon possible, to a man whose disappearance after Cebu may have changed the course of the first circumnavigation.

Hj Zulheimy Maamor

5/9/2026: 3.28 a.m

THE MALAY SAILORS: THEY RULED HALF THE WORLD BEFORE COLUMBUS

The World of The Malay Sailors - The First Masters of The Oceans

Perfect for your main pillar post. Use the map image as header.

How Malay Sailors Ruled Half The World Before Columbus

Before the Greeks and Romans dared to enter the Indian Ocean, Malay sailors had already created a commercial network stretching from the Philippines and New Guinea to the east coast of Africa.

As historian Richard L. Smith notes in "Premodern Trade in World History" (Routledge, 2009, Pg.112): 

"Out at sea the lanes were dominated from at least the first millennium BCE by the Malays, a term that may refer specifically to the inhabitants of the Malay peninsula but is often applied in a larger, more generic sense to various seafaring peoples who spoke Austronesian languages and lived in parts of Sumatra, Borneo, and other islands as well as on the peninsula. Malay sailors were the earliest long-distance traders in the modern countries of Malaysia and Indonesia, and their activities reached from the South China Sea to the eastern rim of the Indian Ocean. They were skilled mariners with their own advanced nautical technology who may have independently invented the sail. Long before Greek and Roman merchants stepped into Indian Ocean trade, the Malays created commercial networks extending from the Philippines and New Guinea to the east coast of Africa."

Who were they?

The map  - "THE WORLD OF THE MALAY SAILORS" - shows Maritime Southeast Asia in thick lines, but their world was far larger. From E. Africa and Madagascar in the west, to Arabia, India, Sri Lanka, S.E. Asia, the Philippines, and China in the east. This was not a coastal trade. This was blue-water navigation.

How did they navigate without compass?

This complex knowledge was passed orally from generation to generation (Keith Taylor, 1976: 30, 45-46). They navigated by:

• the winds and the stars
• the shape and color of the clouds
• the color of the water
• swell and wave patterns on the ocean's surface

"They navigated by the winds and the stars, by the shape and color of the clouds, by the color of the water, and by swell and wave patterns on the ocean's surface. They could locate an island when they were still something like 30 miles from its shores by analyzing the behavior of various birds, the animal and plant life in the water, and the patterns of swells and waves."

They could locate an island when they were still 30 miles from its shores by analyzing bird behavior, animal and plant life in the water, and swell patterns.

*P.39: Cited by Lynda N.Shaffer, 1994 ..4-5 as proof Malay sailors reached East Africa by first century BCE / earlier, and that Madagascar speaks Malayo-Polynesian. 

The Kunlun Connection:

By the third century B.C.E., the Chinese had taken notice of Malay sailors approaching their shores from the "Kunlun" Islands in the southern seas. The Chinese described them as "volcanic and invariably endowed with marvelous and potent powers" (Keith Taylor, 1976: 32-33). The Chinese knew these islanders as builders and crews of ocean-going vessels engaged in long-distance overseas trade. In fact, the Chinese appear to have learned much from these sailors.

In the Malay worldview, both the mountain heights and the depths of the sea were sites of powerful forces. The highest mountains were holy places, the home of ancestral souls, while the sea contained dangerous spirits that had to be propitiated and then enlisted in one's cause.

What Taylor actually argues on p.32-33:

1. Kunlun = Malay — Chinese records used the term Kunlun for the dark-skinned Austronesian sailors from the southern seas. They were not Chinese — they were Malay/Indonesian.
2. Volcanic islands = Malay Archipelago — Chinese thought their homeland was full of volcanoes with magical powers — which is accurate for Sumatra, Java, Bali.
3. Worldview link to navigation — Taylor connects this animist mountain/sea belief system to why Malay sailors could navigate so far: mountains and sea were both sacred, not barriers.

Keith Taylor (1976). "Madagascar in the Ancient Malayo-Polynesian Myths." In Hall & Whitmore (eds) Explorations in Early Southeast Asian History. Michigan. pp. 32-33: Chinese records of Kunlun sailors by 3rd century B.C.E.

How Malay Sailors Rode The Monsoon to Madagascar and The Cinnamon Trade to Rome

3,000 Miles Across Open Ocean: Bananas, Coconuts, and Cinnamon That Malay Sailors Took to Africa

Riding The Monsoon:

During winter, Central Asia's extreme cold causes its air mass to become dense and heavy, while the air over the ocean is warmer. This differential causes dry winds from Central Asia to blow out over the continent toward the oceans from December to March.

Malay sailors were the first to take advantage of this seasonal wind pattern. They departed with the wind at their back, sailing for thousands of miles to distant locations. There they waited until the winds changed direction, which allowed them to sail home with the wind still at their back.

They Reached Africa First:

There is little consensus when Malay sailors first reached the East African coast and Madagascar, more than 3,000 miles to their west, but some believe contact occurred relatively early in the first millennium B.C.E.

Proof is in the cargo. In sailing across thousands of miles of southern ocean, Malay sailors carried a number of plants from Asia to Africa, including bananas, coconuts, and the cocoyam. The East African term for cocoyam is derived from a Malay word (Andrew M. Watson, 1983: 68).

On p.68, Watson lists taro / cocoyam (Colocasia esculenta) as one of the Asian food crops that reached East Africa via the Indian Ocean trade, and notes the linguistics: the Swahili/East African local name is a loanword from Malay/Indonesian, not from Arabic or Bantu. That is direct linguistic proof that Malay sailors brought it, not Arab traders later.

** "Watson, Andrew M. (1983). Agricultural Innovation in the Early Islamic World: The Diffusion of Crops and Farming Techniques, 700-1100. Cambridge University Press. p.68 - East African term for cocoyam derived from Malay word."

Even music traveled: The tuning scales of the Malayo-Polynesian xylophone also appear to have ridden with the Malays to Africa. Precisely how this instrument got from East Africa to West Africa, where it can still be heard today, remains controversial (A.M. Jones, 1971: 115-119).

p.115-119 is the controversial part — The xylophone in its advanced form is absent from Madagascar (the obvious Malay colony), but is everywhere in West Africa (called Balonda in Senegambia, Marimba in Angola). So how did it get from East Africa where Malays landed, to West Africa where it lives today? Jones says Indonesians must have sailed around the Cape or crossed the continent, but admits he can't prove the route. That's the "remains controversial" part you quoted.

Did Malay Sailors Supply Rome With Cinnamon?

The Malay sailors may also have been riding the monsoons of the Indian Ocean to supply the Mediterranean market with cinnamon — a product of southern China — even before the development of an overland or overseas silk route.

The Greek word for cinnamon was derived from a Malayo-Polynesian word, through Phoenician and Hebrew. Even though cinnamon was never grown commercially in Africa, Egyptian and Hebrew texts dated to the first millennium B.C.E. speak of cinnamon coming from Africa.

This led several scholars to suggest that Malay sailors were responsible for bringing this cinnamon from the coasts of the South China Sea to East Africa. Pliny, writing in the first century C.E., describes an already well-developed trade in cinnamon. The men who brought the cinnamon "put out to sea... when the east winds are blowing their hardest; these winds drive them on a straight course."

"Sea of Malayu" - The Ocean That Was One Sea From India to Vietnam

Great for history / identity angle. Use Leonard Y Andaya quote.

Laut Melayu Itu Dimana? From Arabic Texts Year 1000 to Melaka 1613

The first reference to a "Sea of Malayu" is from an Arabic document dated c. 1000, which noted that travelers "reaching the Sea of Malayu, were approaching the area of China."

Eredia, writing in 1613 from Melaka, also uses the phrase "Sea of Malayu", but he identifies it with that "land-enclosed sea between the mainland of Ujontana [Malay Peninsula] and the Golden Chersonese." By privileging land over water, Eredia believed that the "Sea of Malayu" referred simply to the Straits of Melaka.[Sumatra]

For the Malayu who were shaped by their orientation to the sea and the riverine environment, stretches of land were viewed as barriers that fortunately could be breached through short land passages.

The people were named after a particular river or stretch of river, stream, or coast. In this maritime world rivers and seas formed unities, while land formed the link between bodies of water.

Based on this way of viewing waterways, the Malayu would have conceived of their sea as a far larger unity than proposed by Eredia. Although the Arabic document is not specific, the general reference to a Sea of Malayu approaching the area of China is an accurate description of the extensive network viewed as one sea stretching from India to Vietnam.

Source: Leonard Y Andaya - Professor of Southeast Asian History of Hawaii at Manoa. 

"Leornard Y Andaya (2008) : The Sea of Malayu concept - from Arabic document c.1000 to Eredia 1613. In Leaves of the Same Tree. p.22"

Hj Zulheimy Maamor

4/9/2026: 11.24 p.m

THE UNSUNG MALAY HISTORY

Oleh: Hazmi Rosli

Introduction

The Malays were great seafarers who once dominated most parts of Southeast Asia. For centuries, they built great kingdoms, huge monuments and pioneered maritime technologies in strengthening their grip over a huge maritime area extending from Madagascar in the West to the Indonesian islands in the East.Nevertheless, most Malaysians particularly the Malays are unaware of this part of their own glorious history. Malaysians are mostly fed colonial history of the country showcasing the incompetence and weaknesses of the Malay rulers of the past that failed to withstand the encroachment of foreign imperialism. This is the part of history that the Malays would never be proud of.

The history of the Malays as taught in Malaysian schools is confined to developments within the territorial limits of modern Malaysia without emphasising the larger scope of the Malay Archipelago. Despite the fact that most parts of the Malay Archipelago are now territories of Indonesia, Brunei and the Philippines, the historical developments of Malay kingdoms that flourished throughout the archipelago should not be left forgotten.

The Malay Archipelago

The Malay Archipelago, or Nusantara, as it is popularly known, is the largest archipelago in the world, extending from Sumatra in the West to the Spice Islands in the East.The Malay race refers to Austronesian peoples, namely the inhabitants of the Malay Archipelago from Sumatra to the Philippine islands such as the Minangkabaus, the Bugis, the Bataks, the Javanese, the Sundanese and the Makassarese.

Glorious Malay Empires of the Past

Srivijaya was the first united Malay kingdom to dominate much of the areas of the Malay Archipelago.This lost-lost forgotten empire was brought back to memory by a French historian, George Coedes.Established in the seventh century AD by a Hindu Malay Maharaja, Dapunta Hyang Sri Jayanasa erected the capital of Srivijaya in Palembang, situated almost equidistantly from the Strait of Malacca and the Strait of Sunda. Srivijaya participated actively in a growing world economy at that time and prospered by engaging in extensive commerce in camphor, cloves, sandalwood, nutmegs and other valuable commodities with traders and merchants from different parts of Asia, namely China, India and the Middle-East.

The Maharajas of Srivijaya were great conquerers putting much of Southeast Asia within its influence extending beyond the modern territory of Indonesia. Arab accounts recorded that the empire of the maharaja was so vast that in two years the swiftest vessel could not travel round all its islands. A western historian, Nicholas Tarling asserted that the success of Srivijaya resulted from Malay nautical skill and organising initiative and of opportunity.The core economic and political power in the Malay Archipelago shifted from Sumatra to the island of Java in 1293 AD. From the capital city of Trowulan in east Java, Majapahit territories expanded significantly in the 13th century AD throughout the Malay Archipelago, which included Sumatra and the Malay Peninsula, Borneo, Celebes, Moluccas and Mindanao. It generated wealth through agricultural produce, particularly rice, and also through maritime trade that went through its archipelagic straits.

With such large territories, Majapahit traders accumulated raw materials from its hinterland to be traded at the port. These included pepper, salt and coconut oil from Java, spices from the Moluccas, ivory from Sumatra, tin and lead from the Malay Peninsula to be exchanged with textiles from India and porcelain from China. By the 13th century AD, Majapahit replaced Srivijaya and became the foremost centre of commerce in Southeast Asia.With the weakening of Majapahit in the fifteenth century, Malacca became the next kingdom to take command in controlling trade in the Malay Archipelago. Established by Parameswara, a prince of the disintegrated Srivijayanempire, this kingdom had a profound influence on the Strait of Malacca, so much so that the name of this once powerful Sultanate is immortalised in one of the busiest straits on the planet. By late 14th century, Malacca began to increase its influence as a centre of trade. The Sultanate of Malacca prospered until 1511 as a crucial link in world trade.

It was said that the population of the port of Malacca before the fall of the Sultanate was probably around 100,000, and thus, was as large as that of other European cities of the time, such as Naples and Paris.On the other side of the South China Sea, the Malay kingdom of Brunei dominated Borneo for hundreds of years. The name ‘Borneo’ is said to derive from a corrupted version of the name ‘Brunei’. During its golden age in the fourteenth and fifteenth centuries, Brunei held an influential grip over the entire coastal areas around Borneo. It also established the satellite Kingdom of Maynila in the modern day city of Manila before it was taken over by the Spanish. In 1578, the Spanish began its aggressive campaign against Brunei ransacking its capital, Kota Batu, before razing the city down to the ground. The Malay leaders of Brunei at that time managed to lead the disarrayed Bruneian troops to ultimately oust the Spaniards on 26 June 1578, just 72 days after the fall of Kota Batu.

If not for the bravery and courage of the Bruneian Malays, Brunei may have ceased to exist and annexed as part of the Spanish empire. Unlike Malacca, Brunei was not short-lived and remains a sovereign State to this day, indicating the strength of the Malays to withstand colonisation.

Forgotten Monuments

Besides possessing far-flung empires, historical accounts have also proven that the Malays have erected huge monuments in the past. The Malays have long forgotten about the amazing structures built by their ancestors, only then to be rediscovered by European explorers and historians. These monuments are centuries old and mostly are in the form of temple buildings and complexes. Borobudur Temple for example, is the largest ancient monument ever to be erected in the southern hemisphere. This temple was constructed within the time span of 75 years during the reign of Maharaja Samaratungga in the year 825AD.

The Kingdom of Srivijaya was also said to have built the gigantic eleventh-century Muara Takus Temple in the depth of the rainforests of Riau, Sumatra. The Kingdom of Melayu, a former vassal of Srivijaya was responsible in the construction of the eleventh-century Muara Jambi Temple Complexes in Jambi. The bygone days of the golden age of the Old Kedah Kingdom is evident in the number of temples now preserved in Lembah Bujang, Malaysia.In addition, the island of Java itself is home to hundreds of ancient Hindu temples dotting across the island, the largest being the Prambanan Temple in Central Java.

These huge temples were manifestations that the Malays or in a larger scale, the people of the Malay race, possessed technologies to build large temples and monuments. Unfortunately, these glorious moments of their history remain forgotten particularly by Malaysians.

Great Seafarers

The archipelagic character of maritime Southeast Asia meant that transportation by sea is the best way to travel within the region particularly in ancient times. The maritime prowess of the Malays of Srivijaya was documentedin the carvings on the wall of the temple of Borobudur, depicting an eighth century wooden double outrigger vehicles of Maritime Southeast Asia. Historians believe that the vesselscarved on the walls of Borobudur are most likely were the type of vessels used for trade and military expeditions in this region.

Furthermore, the formidable influence of Srivijaya had made itpossible for the Malays to penetrate thousands of miles into the Indian Ocean contributing to the population of Madagascar in Africa that took place around 830AD.On the other side of the world, W. Lloyd Warner, a western historian acknowledged that the Malays had established contact with the coastal Australian aboriginal groups in Arnhem Land and traded with them prior to European settlement in Australia in the sixteenth century. He contended that the Malays made early voyages down through the Malay Archipelago and the Arafura Sea to the northern coast of Australia. These instances show that the Malays were great seafarers that have ventured beyond Southeast Asia from Madagascar to Australia, an episode of history that the Malays, regardless of their nationalities, should take pride in.

Re-writing History

From mighty empires to monumental structures to astounding seafaring skills, it is beyond doubt that the Malays have long and glorious history that they can be proud of. Unfortunately, these episodes of their remarkable yesteryears are not properly embraced and not taught particularly in Malaysian schools. The Malaysian version of Malay history is limited to the chronicles of the Sultanate of Malacca followed by hundreds of years of colonial history.

The Sultanate of Malacca is just a tiny fraction of what the Malays have achieved in the past.While the Chinese, regardless of their nationalities, takes pride in the Great Wall of China, the Indians with their graceful Taj Mahal, the Koreans with the grandeur of the Sungnyemun Gate and the Scandinavians with their courageous Viking legacy, the Malays in Malaysia particularly are largely unaware of their glorious history outside the scope of the Sultanate of Malacca.Japan rose as a great world power and actively took part in World War II prior to the bombing of Nagasaki and Hiroshima in 1945. Nevertheless, to rebuild pride amongst its people, Japanese history books emphasised more on its success in empire building without focusing too much on its dramatic defeat to the Allied Forces. South Korean history books too, focused more on its glorious past rather than reiterating accounts during colonial times.

In addition, Thai historians keep reinstating the fact that they were never under foreign rule despite the fact that Thailand was under Japanese influence in mid-1900s. As a result, Japan, South Korea and Thailand have been successful in nurturing younger generations that take pride in their racial and national identities.

Conclusion

‘Sejarah membentuk jati diri’ – This Malay maxim is true in its very sense. It is impossible for the Malays to have strong jati diri (identity) if they are continuously fed with hundreds of years of colonial history in schools. Malaysia should emulate the Japanese, the Korean and the Thai approach in inculcating pride amongst its nationals.Malaysia is celebrating its 58th birthday this year. As Malaysia’s largest ethnic group, the Malays, alongside their non-Malay compatriots, play significant role in driving Malaysia towards success.

The Malays should take pride in their identity. It is vital to pick and choose history that should be told and should be left untold. This is the time to remind younger generations of the Malays about their forgotten glorious history of success, eminence and prominence,to build a better, stronger Malaysia.

*Mohd Hazmi Mohd Rusli (Ph. D) is a senior lecturer at the Faculty of Syariah and Law, Universiti Sains Islam Malaysia and a visiting professor at the School of Law, Far Eastern Federal University, Vladivostok, Russia.

**Views expressed here are personally of the author’s and does not necessarily reflect Astro AWANI’s.

C&P

11 August 2026: 7.51 p.m

MELAYU ITU ISTILAH ASAL, AUSTRONESIA HANYALAH ISTILAH YANG BARU DICIPTA 1899

Oleh Prof. Dr. Solehah Yaacob

ALAM MELAYU, SATU PEMERINTAHAN | SEBELUM ISTILAH "AUSTRONESIA"?

Apabila kita mempelajari sejarah, kita sering melihat Alam Melayu sebagai himpunan kerajaan yang berasingan.

Tetapi persoalannya...

Adakah pembahagian yang kita kenali hari ini memang difahami sedemikian oleh masyarakat pada zaman tersebut, atau ia merupakan istilah yang dibentuk kemudian dalam kajian akademik?

Inilah persoalan yang dibahaskan oleh Prof. Dr. Solehah dalam perkongsian kali ini.

Beliau mengajak kita meneliti bagaimana istilah boleh mempengaruhi cara kita memahami sejarah. Menurut perbahasan yang dikongsikan, istilah seperti "Austronesia" dan penggunaan nama "Srivijaya" dalam kerangka sejarah moden dibincangkan sebagai sebahagian daripada proses pengelasan dan penamaan yang berkembang dalam kajian akademik.

Prof. Dr. Solehah turut membawakan satu sudut pandang bahawa sebelum lahirnya istilah-istilah tersebut, rantau ini boleh difahami sebagai Alam Melayu yang mempunyai jaringan pemerintahan maritim, hubungan perdagangan dan raja-raja Melayu yang saling berkait.

Antara persoalan yang dibahaskan:

• Bilakah istilah "Austronesia" mula diperkenalkan dalam kajian akademik?

• Bagaimanakah sesuatu istilah boleh mempengaruhi kefahaman kita terhadap sejarah?

• Adakah kerajaan-kerajaan di Alam Melayu wajar dilihat secara berasingan atau sebagai sebahagian daripada jaringan yang lebih besar?

• Mengapakah sumber sejarah perlu dinilai bersama konteks zaman dan perkembangan ilmu sejarah?

Ini bukan sekadar perbincangan tentang nama atau istilah.

Ini adalah satu ajakan untuk melihat semula sejarah Alam Melayu daripada pelbagai perspektif, memahami bagaimana sesuatu istilah terbentuk, serta meneliti bagaimana bahasa dan penamaan boleh membentuk cara kita melihat sebuah tamadun.

Jika tuan/puan ingin mengikuti lebih banyak perkongsian mengenai sejarah, Tamadun Melayu, manuskrip, bahasa Arab dan pembinaan peradaban, boleh terus membuat pendaftaran melalui pautan berikut:

https://linktr.ee/mindheartmastery

Atau boleh terus menghubungi / WhatsApp Pn. Muniraa (017-691 2042) untuk maklumat lanjut mengenai program-program yang bakal berlangsung.

Semakin kita memahami asal-usul sesuatu istilah, semakin kita sedar bahawa cara kita menamakan sejarah juga boleh mempengaruhi cara kita memahaminya.

Petikan Jawapan Prof Dr. Solehah Yaacob Kepada Philip Rajoo:

Philip Rajoo:

Prof. Dr. Solehah raises an important question: Is "Austronesia" a modern academic invention, and should we instead see the region as a unified "Alam Melayu" with interconnected maritime kingdoms?

This is a thought-provoking argument. However, it contains several problematic assumptions that need to be examined carefully.

What Prof. Solehah Gets Right

1. Terminology Does Shape Understanding

This is absolutely correct. The words we use to describe history influence how we think about it. When we use the term "Austronesia," we are applying a modern academic framework. When we use "Alam Melayu," we are applying a different framework. Both are choices that shape our understanding.

1. The Term "Austronesia" Is Relatively Recent

Prof. Solehah is correct that the term "Austronesia" was coined in 1899 by the German scholar Wilhelm Schmidt. Before that, people did not use this term to describe themselves. This is a valid historical observation.

1. The Region Had Interconnected Kingdoms

It is also true that the Malay world had interconnected maritime kingdoms. Srivijaya, Malacca, Kedah, and others were linked by trade, language, and culture. They were not isolated from each other.

Where the Argument Falls Short

1. "Melayu" Is Also a Relatively Recent Term

Here is the problem. If Prof. Solehah argues that "Austronesia" is a modern invention, she must also acknowledge that "Melayu" is also a term that evolved over time.

As we have shown in our book:

· The word "Melayu" originally referred to a specific kingdom in Jambi, Sumatra

· It did not originally mean the entire Malay world

· It was not used as a unified ethnic label until much later

· It was the British who later expanded it to mean the entire peninsula in 1849

So if "Austronesia" is a "new" term from 1899, "Melayu" as a broad ethnic label is also relatively new. Neither term is "ancient" in the way Prof. Solehah implies.

1. The "Alam Melayu" Concept Is Also a Construction

Prof. Solehah suggests that "Alam Melayu" is a natural, organic term that existed before modern academic labels. But is this true?

The concept of a unified "Alam Melayu" was not how the people of the region saw themselves. They identified with:

· Their local kingdoms (Kedah, Malacca, Johor, Pahang)

· Their rulers (Sultans, Maharajas)

· Their communities

The idea of a single "Malay world" encompassing all these kingdoms is also a later construction—whether by colonial administrators or modern scholars.

1. The Orang Asli Are Completely Ignored

This is the most serious problem. In Prof. Solehah's discussion of "Alam Melayu," the Orang Asli—the true original inhabitants—are completely invisible.

If we are talking about the "original" people of the region, we must start with the Orang Asli. They were here for 50,000 years before the Austronesians arrived. Their languages, cultures, and histories are distinct from the Malays.

To talk about "Alam Melayu" as if it is the only legitimate framework is to erase the Orang Asli from history. This is exactly the same problem we see in the "Tanah Melayu" narrative.

1. The Austronesian Framework Is Based on Science, Not Politics

Prof. Solehah seems to suggest that "Austronesia" is just a modern academic invention with no basis in reality. But this is not true.

The Austronesian framework is based on:

· Linguistics: The Malay language is part of the Austronesian language family, which includes languages from Madagascar to Hawaii

· Genetics: DNA studies prove the Austronesian migration from Taiwan

· Archaeology: The spread of outrigger canoes, pottery, and crops shows the Austronesian expansion

This is not a "colonial" invention. It is a scientific framework that helps us understand the real history of human migration.

1. The Argument Confuses "Term" with "Reality"

There is a logical problem here. Just because the term "Austronesia" was coined in 1899 does not mean the Austronesian people did not exist before 1899.

The people existed. They had their own languages, cultures, and histories. The term "Austronesia" was simply a label that scholars created to describe a pre-existing reality.

The same is true of "Melayu." The people existed. The kingdoms existed. The term was just a label that evolved over time.

1. The Promotional Element

As with the previous discussion, this post ends with a promotional link for a program. This raises questions about whether the primary purpose is academic discourse or marketing. It would be stronger if the argument stood on its own without a sales pitch.

What Prof. Solehah's Argument Misses

The Simple Timeline

Let us look at the simple timeline:

Period What Existed What Term Was Used

Before 5th century CE Orang Asli, Austronesian peoples No unified term

5th–13th century CE Hindu-Buddhist kingdoms Local names (Kedah, Srivijaya, etc.)

13th century onward Islamic sultanates Local names, "Melayu" as ethnic label

1849 British colonial rule "Tanah Melayu" invented

1899 Academic linguistics "Austronesia" coined

The key point: Both "Melayu" and "Austronesia" are terms that were coined or expanded at specific points in history. Neither is "ancient." Neither is "original."

The Deeper Problem

The deeper problem with Prof. Solehah's argument is that it seems to be suggesting that the "Melayu" framework is more valid than the "Austronesia" framework because it is "older" or "more authentic."

Both frameworks are useful for different purposes:

· Austronesia helps us understand the broader migration patterns and linguistic connections across the Pacific and Indian Oceans

· Melayu helps us understand the specific cultural and political history of the Malay Peninsula and Sumatra

Neither framework is "better." They are just different lenses for viewing the same reality.

Prof.Dr. Solehah Yaacob"

Philip Rajoo: The Philological Misconception "Melayu" is ancient geophilology, NOT a 1849 British invention. The critique claims "Melayu" was only expanded to a broad regional term by the British in 1849 and originally referred merely to a localised kingdom in Jambi. Ancient toponymy and primary epigraphic and historical records prove "Melayu" as a macro-regional descriptor predates Western colonial rule by over a millennium. 

Chinese imperial records as early as the 7th century CE refer to Mo-lo-yu (644 CE) as a strategic maritime centre integrated into the broader Malayo-Polynesian trade matrix. 

The Sanskrit and Epigraphic evidence could be discovered in the Ramayana and Vayu Purana, which refer to Malayadvipa ("the Malay Island/Continent"), denoting the entire Sunda region as a cohesive geographical entity rich in gold and spices—centuries before any European presence. 

Also, the self-designation in Epigraphy in the 14th-century Amoghapasa inscription (1347 CE) explicitly invokes Adityawarman as Maharajadiraja of Bhumi Malayu, proving that indigenous rulers actively used "Melayu" to signify a broader territorial and sovereign realm, long before British colonial administration. Otherwise, the epistemological disconnect is considered an organic civilizational space vs. taxonomical categorisation. 

The critic equates the term "Austronesia" (coined in 1899) with "Alam Melayu," asserting both are mere modern labels. 

Ontological vs. Taxonomical Difference: "Austronesia," called "Austronesia," is an exonym created by Western linguists (Wilhelm Schmidt) using Greek roots (Austro = South, Nesos = Island) to categorise language families under a 19th-century positivist framework. 

In contrast, "Alam Melayu" (or Nusantara / Tanah Melayu) is an endonymic worldview, an organic civilizational ecosystem defined by a shared lingua franca (Bahasa Melayu Klasik), maritime jurisprudence (Undang-Undang Laut Melaka), custom (Adat), and trade networks across the Malacca Straits and Sunda Shelf. It also conflates an artificial taxonomy designed for comparative linguistics with a living, historical civilizational sphere and misunderstands how indigenous societies conceptualised their geopolitical reality.

The false dichotomy regarding Orang Asli and Indigenous continuity of the fallacy critique accuses the "Alam Melayu" narrative of "erasing" Orang Asli by portraying them as distinct and completely separate from Malays. However, the continuum of the Malay World, as modern ethnolinguistics and deep-history genetics recognize that Orang Asli (Semang, Senoi, and Proto-Malay) and coastal Malay populations do not exist in isolation but rather form an indigenous continuum (Orang Asal) inhabiting the Sunda Shelf before its inundation. In addition, cultural and trade symbiosis in historical records shows Orang Asli were integral actors within the polity of Alam Melayu, serving as forest-product collectors, guardians of inland trade routes, and specialised scouts for the Malay Sultans. To claim that using "Alam Melayu" erases Orang Asli is a divisive binary that ignores thousands of years of ecological and political symbiosis between inland and coastal indigenous populations.

There was a methodological bias in the "Out of Taiwan" model. The critic presents the "Out of Taiwan" model for Austronesian migration as absolute scientific consensus. The genetic and archaeological debates on the rigid "Out of Taiwan" (Express Train) hypothesis have been heavily challenged by recent archaeogenetics and palaeogeography (e.g., Prof. Stephen Oppenheimer's Eden in the East). Also, the Sunda Shelf Hypothesis, based on DNA studies focusing on mitochondrial lineages (M7c, E1a), demonstrates that human expansion flowed out of the drowned Sunda Continent (Pentas Sunda) into continental Asia and the Pacific following post-glacial sea-level rises (~14,000–8,000 BP). The "Alam Melayu" paradigm aligns with this deep-time Sundaland maritime origin, whereas the colonial "Austronesian" narrative often oversimplifies human migration into a one-way unidirectional displacement.

C&P

5 August 2026: 10.57 p.m

BESI DAN ALAM MELAYU

Hubungan antara orang Melayu dan besi mempunyai sejarah amat mendalam, mencakup aspek teknologi tamadun purba, seni pertukangan, serta kepercayaan mistik tradisional. Bukti arkeologi membuktikan bangsa Melayu bukan sekadar pengguna, malah merupakan pelopor industri peleburan logam terawal di Asia Tenggara. 

1. Sejarah Peleburan Besi Purba

• Tamadun Sungai Batu: Tapak arkeologi di Kedah membuktikan masyarakat Melayu Kedah Tua telah melebur besi bermutu tinggi sejak tahun 788 Sebelum Masihi. 
• Eksport Global: Hasil besi dari tamadun ini dieksport ke seluruh dunia, termasuk ke tamadun Rom dan Parsi, menjadikannya pusat metalurgi terbesar di rantau ini pada zaman purba. 
• Teknologi Relung: Penggunaan relung peleburan bersuhu tinggi membuktikan penguasaan sains bahan yang sangat maju mendahului zamannya. 

2. Istilah dan Jenis Besi Tradisional

Orang Melayu mempunyai klasifikasi yang sangat khusus untuk pelbagai jenis besi berdasarkan sifat fizikal dan "aura" kerohaniannya: 

• Besi Kursani: Dianggap unsur besi asli paling kuat, ditarik dari kerak bumi, dan dikaitkan dengan unsur besi dalam tubuh manusia untuk perlindungan diri.
• Besi Kuning: Sering dikaitkan dengan pembuatan azimat atau senjata khusus untuk kekebalan.
• Besi Bari Semut: Jenis besi yang mempunyai tekstur halus unik seumpama sarang atau laluan semut.
• Besi Bersula & Bersuda: Istilah pengelasan tradisional berdasarkan fungsi dan bentuk khusus tempaan.

3. Seni Pertukangan "Pandai Besi"

• Pembuatan Senjata: Gelaran Pandai Besi diberikan kepada ahli pakar yang menempa senjata warisan seperti keris, keleweng, pedang, dan parang. 
• Ketelitian Spiritual: Proses menempa, terutamanya keris, melibatkan pemilihan hari baik, adunan pelbagai jenis logam (termasuk batu meteor), dan ritual khusus untuk memastikan kualiti fizikal serta batiniah. 
• Teknik Khusus: Wujudnya teknik lagenda seperti keris picit (menempa besi menggunakan hujung jari melalui ilmu melentur besi lama) yang diwarisi oleh zuriat tukang tertentu. 

4. Kelengkapan Perang Logam

• Baju Besi: Walaupun sering digambarkan hanya berkain sarung, pahlawan Melayu silam sebenarnya menggunakan baju besi (zirah) dan penetap perisai logam semasa pertempuran besar melawan penjajah.
• Teknologi Meriam: Penguasaan teknologi tuangan gangsa dan besi membolehkan kerajaan Melayu seperti Melaka dan Acheh menghasilkan meriam (rentaka dan lela) sendiri untuk pertahanan kota.

KHASIAT DAN MITOS BESI KURSANI

Besi Kursani (atau kersani, khurasani) ialah unsur logam metafizik yang sangat terkenal dalam alam pemikiran mistik masyarakat Melayu dan Nusantara. Berbeza dengan besi biasa, ia dianggap sebagai "raja besi" purba yang dikaitkan dengan rahsia asal-usul kekuatan batin dan perlindungan fizikal manusia. 

Asal-Usul dan Mitos

• Wilayah Khurasan: Dari sudut sejarah, nama "Kursani" diambil daripada nama wilayah kuno Khurasan (kini meliputi sebahagian Iran, Afghanistan, dan Uzbekistan). Kawasan ini terkenal pada zaman silam sebagai pengeluar senjata besi bermutu tinggi, kuat, dan amat ampuh. 
• Unsur dalam Tubuh: Mitos Melayu lama (terutamanya dalam kitab-kitab ilmu hikmat dan persilatan) percaya bahawa unsur besi kursani sedia wujud secara rohani atau eterik di dalam setiap tubuh manusia. Ada pendapat menyebut ia tersimpan di bahagian tulang sulbi atau tapak kaki. 
• Tanda Kebangkitan: Pendekar lama percaya unsur ini boleh "dibangkitkan" melalui amalan doa, zikir, atau mantera khusus. Apabila ia bangkit, pengamal akan mendengar bunyi berdesing atau mendenging di dalam telinga, menandakan kekuatan besi tersebut mula mengalir ke seluruh urat darah. 

Khasiat Metafizik (Menurut Kepercayaan Tradisional)

• Ilmu Kekebalan: Pengamal ilmu besi kursani mempercayai tubuh mereka akan menjadi kebal daripada sebarang kecederaan senjata tajam atau peluru, kerana besi luar tidak akan mampu memakan "besi" di dalam badan. 
• Kekuatan Fizikal Gandaan: Apabila semangat besi kursani diaktifkan, kekuatan fizikal seseorang dikatakan boleh meningkat sehingga empat kali ganda, menjadikannya sangat digeruni ketika bertempur. 
• Ketahanan dan Kewibawaan: Ia dipercayai memberikan pemiliknya ketahanan daripada penyakit, meningkatkan tenaga batin, serta memancarkan aura karamah atau "gerun" yang membuatkan musuh berasa gentar. 

Sudut Pandang Sains dan Realiti Fizikal

• Mineral Pyrite (Fools Gold): Di alam nyata, objek fizikal yang sering dijual atau dirujuk sebagai "batu besi kursani" oleh pengumpul barangan mistik sebenarnya ialah mineral pirit (pyrite). Batuan ini mengandungi unsur besi sulfida yang kelihatan berkilau kekuningan seumpama emas. 
• Hemoglobin Darah: Dari sudut sains biologi, unsur zat besi memang wujud di dalam badan manusia (melalui sel darah merah atau hemoglobin), tetapi ia berfungsi mengangkut oksigen untuk kelangsungan hidup, bukannya untuk memberikan kekebalan mistik.

Kepercayaan terhadap besi kursani mencerminkan bagaimana masyarakat Melayu silam mengadunkan elemen geografi dunia (Khurasan), sains logam, dan falsafah kerohanian bagi membina semangat kepahlawanan. 

BESI KUNING & BESI TURSANI

Dalam tradisi mistik dan perlogaman Melayu lama, Besi Kuning dan Besi Tursani (sering disebut juga sebagai Tursina atau Tursani) merupakan dua lagi kategori besi yang dianggap mempunyai "semangat", rahsia batin, serta kekuatan sakti yang tersendiri selain daripada Besi Kursani.

1. Besi Kuning (Wesi Kuning)

Besi Kuning amat sinonim dengan kisah kepahlawanan Jawa dan Melayu purba, khususnya menerusi lagenda Minak Jinggo (Pemerintah Blambangan) yang kebal daripada segala senjata kerana memiliki azimat Besi Kuning.

• Bentuk Fizikal: Di pasaran barangan mistik lama, besi kuning sering dijumpai dalam bentuk kepompong besi (seperti kepompong ulat sutera berwarna kekuningan), jarum lama, atau bilah senjata kecil.
• Mitos Asal-usul: Terdapat mitos yang menyatakan besi ini berasal daripada sisa-sisa acuan pembuatan senjata sakti zaman silam, atau logam yang dipuja dengan mentera khusus oleh para empu (tukang besi).
• Khasiat Kepercayaan:
• Kekebalan Mutlak: Dianggap sebagai azimat tertinggi untuk ilmu kebal, mengelakkan badan daripada lut (tembus) oleh peluru, hirisan pisau, atau tetakan parang.
• Pelindung Sihir: Dipercayai mempunyai aura magnetik rohani yang menolak gangguan makhluk halus, santet, guna-guna, dan pengkhianatan manusia.
• Kewibawaan (Kharisma): Sesiapa yang menyimpan atau membawanya dikatakan akan dihormati oleh kawan dan ditakuti oleh lawan.

2. Besi Tursani (Besi Tursina)

Besi Tursani mempunyai kedudukan yang sangat tinggi dan eksklusif kerana namanya sering dikaitkan dengan unsur-unsur geografi yang suci dalam teks-teks keagamaan lama (Kitab Tib dan Ilmu Hikmat).

• Asal-usul Nama: Nama "Tursani" atau "Tursina" diambil bersempena nama Bukit Sinai (Jabal Musa) di Mesir/Semenanjung Sinai, tempat Nabi Musa A.S. menerima wahyu. Dalam manuskrip Melayu lama, besi yang dibawa dari kawasan pergunungan berbatu ini dianggap mempunyai berkat yang luar biasa.
• Sifat Fizikal: Berbeza dengan besi kursani yang lebih gelap atau besi kuning yang berkilau, besi tursani tulen dalam manuskrip lama digambarkan mempunyai ketahanan yang amat tinggi terhadap karat, sangat padat, dan mempunyai jalur atau corak urat yang halus.
• Khasiat Kepercayaan:
• Penunduk Tirani: Khasiat utama besi tursani adalah sebagai "penunduk". Ia digunakan oleh para pemimpin, panglima, atau utusan raja zaman dahulu agar kata-kata mereka dipatuhi dan tidak ditolak oleh orang lain.
• Penaung (Wibawa Besar): Memberikan ketenangan jiwa kepada pemiliknya, sekaligus memancarkan tenaga ketegasan yang adil, sesuai dengan simbolik keteguhan Bukit Sinai.
• Kekuatan fizikal dan batin: Dipercayai mampu memperkuatkan sistem pertahanan badan daripada serangan penyakit rohani (penyakit ain, histeria, atau gangguan sihir).

Pandangan Realiti Moden & Penilaian

Sama seperti besi kursani, objek yang dijual sebagai "Besi Kuning" di zaman moden selalunya merupakan gangsa purba (bronze), tembaga kuning (brass), atau batuan mineral Chalcopyrite. Manakala "Besi Tursani" sering kali merujuk kepada batu meteorit purba atau besi berkualiti tinggi dari wilayah Timur Tengah yang dibawa masuk ke Nusantara ratusan tahun dahulu.

Dalam budaya Melayu, pemilikan objek-objek ini dahulunya berfungsi sebagai "ikhtiar" fizikal dan psikologi bagi menaikkan semangat juang para pahlawan sebelum melangkah ke medan perang.

BUKTI SEJARAH : BESI KEDAH DIEKSPOT KE ROM DAN PARSI

Bukti sejarah yang menunjukkan besi dari Kedah Tua (khususnya Tapak Arkeologi Sungai Batu) dieksport ke tamadun besar dunia seperti Rom dan Parsi adalah benar dan didukung oleh penemuan arkeologi serta catatan bertulis kuno. 

Berikut adalah hujah serta bukti utama yang mengesahkan fakta sejarah tersebut:

1. Bukti Catatan Bertulis Dunia Kuno

• Catatan Sarjana Parsi dan Arab: Tokoh ilmuwan terkenal Parsi, Al-Biruni, bersama ahli falsafah Al-Kindi, merekodkan dalam kitab mereka bahawa besi yang berasal dari Kalah (nama kuno bagi Kedah Tua) adalah antara tiga jenis besi terbaik di dunia zaman tersebut selain daripada besi Yaman dan India. Besi ini dipanggil sebagai Qalai atau besi hitam berkualiti tinggi yang khusus digunakan untuk menempa pedang perang. 
• Kesusasteraan Tamil Purba: Teks epik India seperti Parunkathai secara jelas menyebut istilah Kadraththuirumpu yang bermaksud "besi dari Kedah Tua". Ia direkodkan sebagai bahan logam bernilai tinggi yang diimport untuk dijadikan kelengkapan perang seperti pedang dan rata (kereta kuda perang) di pasaran antarabangsa. 

2. Bukti Arkeologi Skala Gergasi di Sungai Batu

• Penemuan Relau Peleburan: Ahli arkeologi dari Pusat Penyelidikan Arkeologi Global (PPAG) Universiti Sains Malaysia (USM) telah menemui jutaan komponen tiub peniup angin (tuyere) dan sisa relau peleburan bijih besi yang sistematik. Jumlah sisa industri yang sangat besar ini membuktikan Sungai Batu bukan sekadar bengkel tempatan, tetapi sebuah "kilang besi gergasi" yang mengeluarkan produk berskala eksport global. 
• Tarikh Karbon Menyamai Era Rom: Pentarikhan radiokarbon membuktikan aktiviti peleburan besi di Sungai Batu bermula seawal 788 Sebelum Masihi (SM) hingga abad ke-5 Masihi. Garis masa ini bermakna industri besi Kedah Tua sudah pun matang dan berada pada puncak kegemilangan ketika Empayar Rom sedang berkembang dan memerlukan bekalan besi yang banyak untuk aktiviti ketenteraan mereka. 

3. Jeti Pelabuhan Kuno dan Laluan Perdagangan Maritim

• Runtuhan Jeti Kuno: Penemuan sisa-sisa struktur jeti batu bata purba dan kapal dagang yang tertanam di dasar sungai membuktikan adanya pelabuhan maritim yang sangat sibuk. 
• Laluan Sutera Laut: Kedah Tua (Lembah Bujang) berfungsi sebagai hentian strategik bagi Laluan Sutera Laut yang menghubungkan tamadun Barat (Rom, Parsi, Arab) dan Timur (India, China). Pedang-pedang dari empayar Parsi dan empayar Rom dibina menggunakan bahan mentah besi berkualiti tinggi yang dibeli dalam bentuk jongkong dari pelabuhan Kedah Tua ini. 

Penemuan ini telah mengubah naratif sejarah Asia Tenggara, membuktikan bahawa masyarakat Melayu Kedah Tua merupakan pengeluar logam utama dunia kuno dan bukan sekadar pembekal rempah-ratus atau hasil hutan semata-mata. 

Hj Zulheimy Maamor

17 Julai 2026: 4.32 p.m

UCAPAN SULTAN PERAK (2009) - PELANCARAN BUKU "THE MALAYS"

10 May, 2009

Assalamualaikum Warahmatullahi Wabarakatuh.

Salam sejahtera.

Bismillahi Rahmani Rahim.

Segala puji milik Allah Subhanahu Wata’ala, Tuhan yang telah menciptakan manusia dari seorang lelaki dan seorang perempuan, dan menjadikan manusia berbangsa-bangsa dan bersuku-suku supaya saling kenal mengenal. Selawat dan salam ke atas Junjungan Besar Nabi Muhammad Sallallahu Alaihi Wassalam, ahli keluarga dan para Sahabat Baginda serta kepada para Tabiin dan para ulama. Semoga memperoleh ihsan di hari kebangkitan.

2. Beta bersyukur ke hadrat ILAHI, kerana dengan izin dan inayat dari Nya jua, Beta dan Raja Puan Besar dapat berangkat ke Majlis Pelancaran Buku “The Malays” hasil kajian Profesor Anthony Milner, Profesor of Asian History, Australian National University.

3. Majlis Pelancaran pagi ini memaparkan lima elemen yang amat signifikan.

Pertama: “The Malays” dihasilkan dalam Bahasa Inggeris oleh seorang akademia Australia, namun Majlis Pelancarannya dilangsungkan dalam bahasa yang memberikan penghormatan kepada Bahasa Melayu; bahasa yang termaktub di dalam Perlembagaan Negara sebagai bahasa kebangsaan di negara ini.

Perjuangan menobatkan bahasa Melayu telah melalui perjalanan yang jauh dan memakan masa yang lama. Raja-Raja Melayu dalam mesyuarat Durbar pada tahun 1903 di Kuala Lumpur telah membangkitkan soal pengiktirafan bahasa Melayu sebagai bahasa rasmi.

Usaha menobatkan bahasa Melayu mencapai kemuncak apabila bahasa Melayu dilaksanakan sepenuhnya menjadi bahasa ilmu di pusat-pusat pengajian tinggi, dan menjadi lengkap apabila terlaksana penggunaannya di kamar mahkamah di negara ini.

Dalam ucapan di ‘Malam Teguh Bahasa’ pada 11 September 2005, Menteri Pelajaran Malaysia, Dato’ Seri Hishammuddin mengingatkan bahawa dari 6,000 bahasa yang dipertuturkan, hanya 300 sahaja yang dituturkan oleh lebih sejuta orang. Lima ribu tujuh ratus bahasa dituturkan oleh kurang dari sejuta orang. Dijangkakan separuh dari 5700 bahasa ini akan pupus dalam tempoh seabad lagi kerana tidak dipertuturkan dan tidak diajar kepada golongan muda.

Sejarah menunjukkan bahawa untuk sesuatu bahasa itu pupus, ia mengambil masa antara 50 ke 100 tahun, tetapi dengan keganasan gelombang globalisasi, kadar kebinasaan bahasa boleh berlaku dalam tempoh satu generasi sahaja. Bahawa globalisasi boleh mempercepatkan kepupusan bahasa, jika langkah-langkah bijak lagi tegas tidak dilakukan untuk memastikan bahasa milik bangsa Melayu ini tidak akan berakhir dengan nasib yang menimpa bahasa Latin.

Kedua: Majlis Pelancaran ini dilangsungkan di Universiti Kebangsaan Malaysia; sebuah universiti yang dilahirkan sebagai puncak manifestasi perjuangan memartabatkan Bahasa Melayu. Universiti Kebangsaan merupakan universiti pertama di negara ini yang menggunakan Bahasa Melayu sebagai bahasa penyampaian ilmu di peringkat pengajian tinggi; sekali gus membuktikan keupayaan Bahasa Melayu berfungsi sebagai bahasa perantaraan ilmu. Universiti Kebangsaan adalah manifestasi kesungguhan negara bangsa melaksanakan Dasar Bahasa Kebangsaan dan melaluinya, telah membantu meningkatkan tahap pencapaian ilmu di kalangan ramai rakyat jelata, berupaya menjadi cerdik pandai di samping mengembangkan daya intelek di kalangan warga.

Ketiga: Walaupun bilangan orang Melayu di Malaysia hanya dalam lingkungan 15 juta orang, kurang dari 0.5% dari jumlah 350 juta orang yang tergolong dalam rumpun Melayu, namun Profesor Anthony Milner telah memberikan pengiktirafan kepada bumi Melayu di negara yang bernama Malaysia ini untuk di langsungkan pelancaran The Malays. Halaman 151, The Malays, mencatatkan;

Petikan:

“ Although Malaya (and its expanded form Malaysia) has in many ways been the ‘Malay’ success story – an experiment in nation building founded (at least in large part) on ‘Malay’ ethnic sentiment – this outcome was not inevitable”. Anthony Milner, The Malays, muka surat 151.

Anthony Milner turut merakamkan antara peristiwa yang memperlihatkan keyakinan rumpun Melayu terhadap kepimpinan Persekutuan Tanah Melayu (Malaya) seperti yang terkandung di halaman 168.

Petikan “Some 250,000 people signed a petition to the United Nations with the aim of incorporating Patani and other southern Muslim provinces (Yala, Narathiwat and Satun) in the emerging Malaya.” Anthony Milner, The Malays, muka surat 168.

Huraian dan analisis Anthony Milner dalam penerbitan beliau sebahagian besarnya ditumpukan kepada Malaysia, serta dinamik politik yang berlaku di Malaysia sebagai sebuah negara bangsa yang komposisi warganya terdiri daripada pelbagai agama, kumpulan etnik dan budaya tetapi termaktub di dalam Perlembagaan Negara status agama Islam, bahasa Melayu, Raja-Raja Melayu serta keistimewaan dan perlindungan kepada bangsa Melayu.

Keempat: Pengiktirafan yang diberikan oleh Profesor Anthony Milner kepada Kesultanan Melayu apabila beliau merafakkan sembah jemputan kepada Beta untuk berangkat bagi melafazkan titah menyempurnakan pelancaran “The Malays”. Beta mentafsirkan, pengiktirafan tersebut adalah pengiktirafan beliau, bukan atas batang tubuh peribadi Beta, tetapi pengiktirafan yang didedikasikan kepada institusi Kesultanan Melayu. Ini adalah selaras dengan kupasan-kupasan kajian beliau akan peranan penting Raja-Raja dan Kerajaan di kalangan rumpun Melayu. Di halaman 233, Anthony Milner mencatatkan;

Petikan:

“The Sultan could be presented as ‘cement ‘ helping to bond the bangsa, or as the ‘symbol’ of the Malay race.” Anthony Milner, The Malays, muka surat 233.

Di halaman 177, Anthony Milner turut memetik tulisan Wan Syaifuddin dalam tahun 2003, berjodol ‘Kronik Mahkota Kesultanan Serdang’ terbitan Yandira Agung, Medan.

Petikan:

“One prominent development in post-Suharto Indonesia has been a widespread revival of sultanates, including many described as ‘Malay’. Among these are Landak, Mempawah, Puntianak and Sambas (West Kalimantan); Bulungan, Kutei, and Pasir (East Kalimantan); and Serdang (North Sumatra). There is even a new interest in the Pagaruyung monarchy;…. The Sultan of Mempaweh in Kalimantan is reported to have declared that in times of uncertainty, ‘Dayaks’ run to the long house but ‘Malays’ run to the palace’;…Anthony Milner, The Malays, muka surat 177.

Milner turut memetik manuskrip tulisan Gerry van Klinken, bertajuk ‘Return of the Sultans: The Communitarian Turn in Local Politics’

Petikan:

“The Sultans have formed a ‘Communication Forum for the Kratons (royal palaces) of Indonesia’…” Anthony Milner, The Malays, muka surat 177.

Beta menghargai pendirian Profesor Anthony Milner mengiktiraf bahawa Raja Melayu itu adalah institusi penting warisan bangsa Melayu. Sesungguhnya sejarah mencatatkan bahawa Istana Raja Melayu itu berperanan sebagai pusat berkembangnya tamadun bangsa. Istana memperlihatkan sehalus budaya – mencerminkan secantik bahasa, melindungi khazanah tamadun bangsa – menyimpan kekayaan budaya bangsa. Raja Melayu itu adalah lambang kedaulatan negara – simbol kekuatan warga – payung mahkota negara tempat rakyat tumpang berteduh. Raja Melayu itu memberi identiti kepada negara bangsa. Raja itu adalah lambang Kerajaan. Rakyat yang memahami ‘budaya rakyat beraja – negeri bersultan’ memahami akan falsafah pemerintahan beraja; akan peranan Raja secara tersirat di sebalik yang tersurat, melindungi kepentingan bangsa Melayu.

Dalam puisi Korban Hang Tuah penyair Zurina Hassan cuba menyelami gelombang serba salah yang menghempas dada Hang Tuah ketika terpaksa membuat perhitungan untuk memilih antara kesetiaan kepada sahabat dan kesetiaan kepada Raja. Hang Tuah akhirnya terpaksa memilih, mengorbankan sahabat kesayangannya walaupun dituduh melakukan kesetiaan melulu. Zurina Hassan menghuraikan Hang Tuah sebenarnya tidak sekadar membunuh Hang Jebat tetapi menentang satu penderhakaan – menentang perebutan kuasa. Bagi Zurinah Hassan, Hang Tuah bukan sekadar mempertahankan seorang Raja tetapi mempertahankan lambang negara kepada sebuah kerajaan demi memastikan bahawa Melayu tidak akan hilang di dunia. Tanpa kerajaan apalah ertinya lagi sebuah negara.

Anthony Milner mencatat bahawa kerajaan-kerajaan berpaksikan Melayu itu adalah kerajaan yang mempunyai Raja baik di Riau, Lingga, Deli, Siak, Langkat, Kampar dan Inderagiri di Sumatera begitu juga di negeri-negeri Kutei, Bulangan, Puntianak, Landak, Mempawah dan Sambas di Kalimantan. Di Persekutuan Tanah Melayu, Raja-Raja Melayu diiktiraf bukan sahaja menjadi asas berkerajaan malah terlibat langsung dalam gerakan menentang Malayan Union demikian juga berperanan penting dalam usaha untuk memperjuangkan dan mencapai kata sepakat menuntut kemerdekaan. Kesembilan Raja Melayu memberikan perkenan untuk ditubuhkan Persekutuan Tanah Melayu dan turut berkenan untuk dilantik salah seorang daripada Baginda-Baginda itu menjadi Ketua Negara secara bergilir-gilir dengan gelaran Seri Paduka Baginda Yang Di Pertuan Agong.

Kelima: Karya Anthony Milner menimbulkan semula catatan-catatan sejarah tentang bangsa Melayu di samping mengemukakan penemuan-penemuan baru. Profesor Anthony Milner dalam tahun 1982 telah menghasilkan penerbitan berjudul ‘Kerajaan: Malay Political Culture On The Eve of Colonial Rule’ dan dalam tahun 1995 menghasilkan penerbitan berjudul ‘The Invention of Politics in Colonial Malaya’. Bibliografi yang disenaraikan oleh Anthony Milner memperlihatkan senarai panjang, kumpulan penyelidik, pengkaji dan penulis tentang bangsa Melayu. Beta percaya terdapat banyak lagi bahan penyelidikan dan penulisan tentang bangsa Melayu yang telah, sedang dan akan terus dilakukan. Minat di kalangan bukan Melayu melakukan penyelidikan terhadap bangsa Melayu memperlihatkan bahawa bangsa Melayu itu adalah satu bangsa yang senantiasa mendapat perhatian dari pelbagai pihak.

4. Definisi ‘Melayu’ itu tidak terhenti daripada terus menjadi bahan diskusi dan subjek kajian. Definisi bangsa Melayu itu tidak terbatas kepada satu definisi sahaja. Tergabung dalam rumpun Melayu itu himpunan kekayaan pelbagai suku keturunan yang juga menguasai pelbagai dialek dan pelbagai sub culture. Alam Melayu itu merentasi kawasan geografi yang luas dari Filipina ke Madagascar, dengan saiz komuniti berjumlah 350 juta. Melalui perdagangan dan penghijrahan, rumpun Melayu itu turut merentasi kawasan geografi yang luas, mengembara jauh di luar gugusan kepulauan Melayu (The Malay Archipelago).

5. Terdapat pelbagai deskripsi menggambarkan watak Melayu. Melayu digambarkan bangsa yang bertoleransi, penuh beradat – sangat bersopan, juga digambarkan suka melatah – mudah mengamuk. Dalam hikayat-hikayat lama dan cerita-cerita rakyat, terkandung pula sifat-sifat dendam, khianat, dengki, menipu, zalim, bodoh dan malas yang diimbangkan pula dengan sifat-sifat mulia, adil, ikhlas, jujur, cerdik, rajin, tekun, taat dan setia. Jika demikian pelbagainya deskripsi tentang bangsa Melayu ini, rumusan yang dapat disimpulkan ialah bangsa Melayu itu adalah insan yang bernama dan bersifat manusia, kerana sifat dan karakter manusia yang pelbagai itu, terdapat di kalangan semua bangsa dan tamadun lain, baik di barat mahupun di timur.

6. Gugusan kepulauan Melayu itu berada di antara dunia barat dan dunia timur, demikian juga antara Asia Barat dan Asia Timur. Ia merupakan gugusan yang amat terdedah kepada dunia. Pelbagai agama, budaya dan bahasa sampai ke Gugusan Kepulauan Melayu; lalu berlaku proses integrasi dan asimilasi pengaruh daripada pelbagai agama, budaya dan bahasa. Bahasa Sanskrit dan Arab sebagai contoh telah mempengaruhi pemikiran dan tahap literasi bangsa. Perkataan daripada bahasa-bahasa Parsi, Mandarin, Tamil dan Portugis, turut terdapat dalam perbendaharaan kata Melayu. Pengaruh Bahasa Inggeris begitu dominan, susulan daripada pengembangan sistem pendidikan serta kemajuan sains dan teknologi. Ini telah mempengaruhi Bahasa Melayu itu berubah secara dinamik dengan perbendaharaan kata yang semakin bertambah. Bahasa Melayu telah melalui proses transformasi, berasal dengan bahasa lisan, diperkaya dan diperkembangkan melalui adaptasi penulisan, bermula dengan tulisan jawi, disusuli dengan tulisan rumi. Perkembangan Bahasa Melayu itu telah berperanan penting dalam meningkatkan daya intelek dan daya analisis bangsa.

7. Demikian juga proses penyerapan, pengubah suaian, percantuman yang berlaku dalam budaya Melayu. Nyatalah Melayu sebagai satu rumpun bangsa, sebagai satu budaya kehidupan, tidak statik. Rumpun Melayu itu berupaya melakukan adaptasi kepada dinamik yang berlaku di persekitaran kehidupannya dan berupaya melakukan perekayasaan sosial dan penyesuaian ideologi. Namun bangsa itu juga secara bijaksana berupaya mempertahankan identiti asas bangsanya, secara bijaksana berupaya mengimbangkan antara yang lama dengan yang baru, antara tradisi dan modeniti, antara lokal dan global. Bangsa Melayu yang memiliki jati diri yang tinggi telah berjaya melakukan perubahan tanpa melupakan tradisi dan nilai kesinambungan.

8. The Malays memetik dan mengulas kata-kata hikmat pesanan Hang Tuah, ‘Bahawa Tidakkan Melayu Hilang di dunia’; kemudian mencatatkan peringatan Munsyi Abdullah bahawa survival bangsa sebenarnya bergantung pada pelajaran, dan merakamkan kebimbangan Ishak Haji Mohamad bahawa ‘Melayu itu boleh hilang di dunia’. Berlaku pertentangan ungkapan kata antara pahlawan Melayu bernama Hang Tuah dan nasionalis Melayu bernama Ishak Haji Mohamad, dialas di tengah-tengah dengan peringatan kata seorang Munsyi bernama Abdullah.

9. Sewaktu menyampaikan titah di ‘International Conference on Malay Civilization’ pada 30 September 2002, Beta pernah memajukan persoalan menyentuh perkembangan antara tuntutan tradisi (claims of tradition) dan permintaan terhadap modeniti (demands of modernity) dalam masyarakat pada hari ini. Dikatakan bahawa budaya yang progresif menekankan kepada masa hadapan sementara budaya yang statik menekankan sejarah lama dan suasana semasa. Peringatan Beta, jangan bangsa sampai ke peringkat keterlaluan. Bahawa tidak semua yang berbentuk tradisi itu menghalang kemajuan kerana tradisi yang berjaya ditafsir secara bijak dan dilaksanakan secara arif dapat berfungsi sebagai pemudah cara memajukan bangsa. Bahawa elemen-elemen yang berperanan sebagai faktor penyatuan bangsa selama hari ini, adalah modal sosial yang amat berharga yang wajib dipertahankan. Dalam konteks bangsa Melayu di Malaysia, elemen-elemen tersebut terdiri daripada faktor-faktor agama, bahasa dan budaya yang berada di bawah payung naungan dan perlindungan Raja-Raja Melayu mengikut yang termaktub di dalam Perlembagaan Negara. Klausa-klausa menyentuh agama Islam, institusi Raja Melayu, adat istiadat Melayu, bahasa Melayu dan kedudukan istimewa orang-orang Melayu dimaktubkan di dalam Perlembagaan Negara. Takrif bangsa Melayu diperkemas, diikat dengan adat, disimpul dengan bahasa, disalut dengan agama. Itulah resipi kekuatan Melayu di bumi ini. Hari ini telah timbul usaha-usaha radikal daripada kalangan yang tidak mendalami muslihat di sebalik yang tersirat yang mahu mengubah resipi tersebut.

10. Survival Melayu sebagai satu bangsa bergantung kepada beberapa faktor yang telah selama hari ini memberikannya identiti dalam bentuk agama, bahasa dan budaya, termasuk budaya bernegara dan berkerajaan berpegang kepada prinsip rakyat beraja – negeri bersultan. Betapa malangnya bangsa apabila berlakunya tindakan-tindakan yang mahu menghapuskan tradisi dan meruntuhkan institusi Melayu. Betapa terancamnya survival bangsa apabila tradisi dan institusi sudah tidak lagi dihormati dan disifatkan sebagai antitesis kepada pemikiran rasional, modeniti dan sains. Betapa malangnya apabila generasi yang cetek terhadap latar belakang sejarah mengaitkan ‘tradisi’ sebagai amalan jahiliah, tahyul dan dogmatik.

11. Bahawa tidak ada tamadun agung yang dapat dibina tanpa menghargai, mengiktiraf dan meneruskan kesinambungan tamadun dengan sejarah masa lalu – merangkaikan antara satu generasi dengan generasi yang lain, mengkhazanahkan himpunan pengalaman dan pengetahuan bangsa untuk dijadikan ‘memori sosial’ bangsa lalu dijadikan asas utama dalam membina identiti sebuah negara bangsa. Setiap negara bangsa memerlukan minda sejarah dan penghargaan terhadap sejarah yang telah membina tamadun bangsa dan memberikan identiti kepada bangsa. Negara China sebagai contoh telah melalui proses evolusi dan juga revolusi budaya yang hebat; dari sebuah negara Maharaja menjadi negara komunis. Tetapi memori sosial dan memori budaya bangsa Cina tidak terpadam. Acara pembukaan Sukan Olimpik Beijing 2008, memperlihatkan bukti kebanggaan satu bangsa terhadap sejarah dan tamadun zaman silamnya.

12. Dalam mengharungi gelombang globalisasi dan dalam menghadapi dinamik politik yang sedang berlaku di negara ini, bangsa Melayu berada di persimpangan jalan – bangsa Melayu menghadapi dua kemungkinan. Kemungkinan pertama, bangsa Melayu itu akan terus ‘survive’, berkembang dan kuat, serta dihormati dan diiktiraf sebagai rumpun bangsa yang agung di dunia global; atau kemungkinan kedua, barang dijauhkan ILAHI dari berlaku, bahawa bangsa Melayu itu akan hanyut dalam gelombang globalisasi, menjadi lemah kerana akar budaya dan tradisinya telah dicabut. Pemikiran, gaya hidup dan nilai-nilai budaya bangsa makin disisihkan. Akhirnya Melayu itu akan pupus dan tinggal sebagai nama dan cerita yang terkandung dalam hikayat-hikayat lama. Ketika itu tidak akan ada lagi minat untuk dilakukan kajian sosiopolitik dan sosioekonomi bangsa Melayu secara dinamik. Kalau masih ada yang berminat mengkaji bangsa Melayu, ianya mungkin terbatas kepada sejarah kejatuhan bangsa ini ataupun lebih tertumpu kepada aspek antropologi dan arkeologi bangsa Melayu yang hanya tinggal dalam sejarah. Untuk itu perlulah bangsa mengambil renungan akan kisah kebodohan Pak Kadok, memiliki ayam sabung yang hebat, lalu dipermainkan oleh pihak lawan; akhirnya Pak Kadok menyerahkan ayam sabungnya kepada lawan; Pak Kadok sekadar bersorak menang sabung sedangkan kampungnya telah digadai.

13. Beta menzahirkan ucap tahniah kepada Profesor Anthony Milner atas daya usaha melakukan kajian mendalam dan komprehensif. Penemuan dan kupasan beliau pastinya akan menjemput pelbagai ulasan dan diskusi untuk mencambahkan perkembangan ilmu dan perkembangan intelek. Usaha-usaha beliau sewajarnya diberikan penghargaan oleh bangsa Melayu, paling minimumnya menjadikan “The Malays” sebagai teks yang wajib dirujuk oleh para pelajar sosiopolitik Melayu.

14. Dengan kebesaran dan semoga mendapat keberkatan kalimah Bismillahi Rahmani Rahim, Beta dengan sukacitanya merasmikan Pelancaran Buku “The Malays”.

Wabillahi taufik walhidayah

Wassalamualaikum Warahmatullahi Wabarakatuh.

**********************Al-Quran, Al-Hujurat, 13 

Abdul Aziz Bari, Majlis Raja-Raja: Kedudukan dan Peranan Dalam Perlembagaan Malaysia ( Kuala Lumpur): Dewan Bahasa dan Pustaka, 2002), 22. 

Hishammuddin Tun Hussein, ‘Ucapan Penangguhan Kembara Bahasa,’Utusan Malaysia, 12 September 2005, 11. 

C&P

5 July 2026 : 11.52 p.m