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Definition of the Malay Culture Mankind is the only civilized creatures in this world. Culture can be defined as the integrated system that relates to values, beliefs, behaviors, norms, artifacts and the other works of any society. In the human history, this is the culture that divides human beings or separates one community from another. Specifically, many aspects of Malay culture encompassed within this definition are the universal aspects such as philosophy of life, art, literature and language, means of livelihood, food, traditional ceremony, equipment, dress, artifact, building, traditional medical treatment and other Malay norms.
Philosophy of life is a concept or mindset about humanity and surrounding situation, which is used to obtain a meaningful life.
It comes from the response and answer to the significance of human existence. Every single person has its own philosophy of life including the Malay people. Malay as a cultural identity is often associated with Muslim holding Malay custom-adat and occupying Malay areas. However, such definition merely produces reductive definition on what is Malay since not every Malay is Muslim occupying Malay areas and holding Malay custom-adat.
From this point we may say that Malay is not solely a single and homogenous cultural entity, but indeed it is a very heterogeneous one.
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Malay is like a house occupied by people with different points of view as the consequence of different religions and beliefs. Many of the beliefs and some of the cultural practices of the Malays have developed as a result of the inter-mingling of cultures, and the religious experiences of the Malays over the last two thousand years or so.
Within a Malay household that continues to maintain the traditional code of conduct inherited from the past, the children or younger persons are strictly bound by custom to look upon their parents with respect.
To them are due unquestioned loyalty and total obedience, and these qualities must be demonstrated through the daily conduct. When a son, for instance is sent for by either of the parents, he should come before them as soon as possible, and he must be properly dressed.
In their presence he is not allowed to sit in an improper manner, to talk too loudly or to smoke. In the case of a daughter, the expectations of the parents are even greater. Similarly a younger person must behave in decorum before those elder to him or her, be it an uncle or aunt, or an elder brother or sister. Traditionally this code of conduct extends beyond the family to recognise certain relationships between families in the same neighbourhood or kampung.
It is customary for, instance, to welcome a new family or a newcomer, to make a social visit to the new household, and to render any assistance that may be needed. Again similar concern or involvement, in the spirit of mutual help manifests itself when someone in the neighbourhood is ill, when a child is born or in the event that someone dies. On a very simple level these occasions require at least a visit. Where necessary material assistance may be rendered, particularly during a wedding, as a means of lightening the burden upon a family that is not very well off.
Congregations, common in Muslim communities both in the villages as well as in the towns and cities, serve as a means of social cohesion. The major congregation is the all-important Friday prayer, which apart from its religious significance also becomes an occasion to meet others from the same kampung or neighbourhood--since generally, a kampung dweller prays in the mosque nearest to his home--and possibly, these days, those from further away.
This also applies to the five daily prayers, which, according to Islamic teaching, have greater merit when offered in congregation. History of Islam in Malay Culture In the period of 13th and 15th centuries Malaysia has seen the arrival of Islam and the rise of the great port-city of Malacca on the southwestern coast of the Malay peninsular. The Islamic faith arrived on the shores of what are now the states of Kedah, Perak, Kelantan and Terengganu, from around the 12th century.
The earliest archaeological evidence of Islam from the Malay peninsular is an inscribed stone dating from the 14th century found in Terengganu state, Malaysia called the “Batu Bersurat” where the first Malay state to receive Islam is Sultan Megat Iskandar Shah, known as Parameswara prior to his conversion, is the first Sultan of Malacca. He converted into Islam after marrying a princess from Pasai, of present-day Indonesia. By 15th century, the Malacca Sultan, whose dominance reached over much of the western Malay Islands, had become the centre of Islamization in he east. The Malaccan tradition was transmitted onwards and encouraged a vigorous spirit characteristic of Malay identity. During this era, the Islamic faith became closely identified with Malay society and played a significant role in defining the Malay identity. In 1511, the city of Malacca fell into the hands of Portuguese conquerors. However, Malacca remained an institutional prototype: an example of statecraft and a point of cultural reference for successor states such as Johor Sultan, Perak Sultan and Pahang Sultan even until now.
Across the South China Sea in 14th century, another Malay government, the Brunei Sultan was on the rise to become the most powerful constitution in Borneo. By the middle of 15th century, Brunei entered into a close relationship with Malacca Sultan. The sultan married a Malaccan princess, adopted Islam as the court religion, and introduced an efficient administration modeled on Malacca. Brunei profited from trade with Malacca but gained even greater prosperity after the great Malay port was conquered by the Portuguese in 1511.
It reached its golden age in the mid 16th century when it controlled land as far south as present day Kuching in Sarawak and north towards the islands of the Philippines. Brunei's fairly loose river based governmental presence in Borneo projected the process of acculturation known as "Malayization". Fine Malay Muslim cultures, including the language, dress and single family dwelling were introduced to the natives primarily from ethnic Dayaks, drawing them into the Sultanate.
Dayak chiefs were incorporated into the Malay hierarchy, being given the official titles of Datuk, Temenggong and Orang Kaya. In West Kalimantan, the development of such sultanates of Sambas, Sukadana and Landak tells a similar tale of recruitment among Dayak people. Besides that, individual Arab traders and including Sahabas preached in Malay Islands, Indo-Chin and China in early seventh century. The Islamic peoples Chams of Cambodia trace their origin to Jahsh (Geys), the father of Zainab and thus one of the fathers-in-law of the Islamic prophet Muhammad.
Definition of a Malay Culture. (2018, Sep 27). Retrieved from https://studymoose.com/definition-of-a-malay-culture-essay
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