Pua Kumbu of Sarawak - Malaysia

Southeast Asia has had a long history of producing local vegetable fibre textiles and later, locally grown handspun cotton textiles introduced by early traders from the Indian subcontinent. As Srivijaya evolved into a Maritime kingdom in the 7 th century, merchants from India, China, Persia and Arab came to trade on Malay soil. Among other goods, they brought silk threads, gold and textiles for trade. The new textiles and materials provided a new dimension to weaving in Malaysia. When Europeans arrived in Melaka towards the late 14 th century, the frame loom was introduced. 

The back-strap loom and cotton textiles

In the early centuries of maritime trading, Indian traders brought the back-strap loom to Southeast Asia and introduced cotton as an alternative to bark-cloth textile. This primitive back-strap loom requires little effort in setting up. There is no rigid framework thus; the warp beam can be set up wherever there are two parallel upright poles. 

Often women are seen working at the verandah, in between house and field chores. The back-strap loom is portable, which befits the nomadic requirements and simplistic lifestyle of these communities. Most of the motifs and designs of the ancient forms of vegetable fibre textiles are connected to ceremonial rites and animistic values. Among the most renown and sought after textile are the cotton blankets called Pua Kumbu of the Iban tribe of Sarawak. 



The Iban tribe's lifestyle and beliefs are intricately woven into their textiles. As in many societies, weaving was always the work of women and her status in the community can be revealed from the type of motifs weaved. In the olden days, motifs with humanoid figures or anthromorphs (engkaramba) can only be weaved by wives and daughters of chiefs. These figures with raised arms and out-turned legs are representations of deities of the Iban's animistic religion and serves as a talisman to protect the wearer from danger as well as to ensure a bountiful harvest for the season. Although difficult to interpret, the motifs and colouring are usually inspired by the environment and reveal a lot about the Iban's rituals and beliefs. While most motifs are visual representations of animals, plants and even daily activities, others are more complex and abstract. Intricate patterns on the pua are often traditional and hereditary.

natural dyes

Kept as family heirlooms, these patterns are passed from mother to daughter. Like a personal stamp, the Iban women infuse much of their creativity in their weaving and decorative style. The most popular is the ikat or tie-and-die method. The warp patterns are created by selectively dyeing the longitudinal threads prior to weaving. This is also known as resist dyeing. When the dyed yarns are woven with a plain weft, the warped patterns emerge fuzzy and indistinct. 

To enhance the motifs, some weavers introduce embroidery, tapestry weaving, brocade weaving or supplementary weft embroidery. Old beliefs of misfortunes and death befalling upon them, however, kept weavers from straying from traditional motifs and methods of weaving.

Mooncake Festival - Malaysia

This festival falls on the 8th moon, 15th day of the Chinese Lunar Calendar, making it on the 18th September for 2005 around the time of the Autumn Equinox. In the Western calendar, this festival normally falls between the 2nd week of September and the 2nd week of October.

The Mooncake Festival or Lantern Festival or Mid-Autumn Festival , call it what you will - is a celebration of unity. This festival is believed to have originated from the ancient ceremony of Sacrificing to the Moon Goddess for the year's end harvest. This is when families return to celebrate and give thanks for the year's bounty. Offerings of their harvest such as apples, pears, peaches, grapes, pomegranates , melons, oranges and pomelos were common. Other offerings cooked, baked etc included moon cakes, cooked taro, and water caltrope, a type of water chestnut resembling black buffalo horns. And of course, 'tang yuen' made from glutinous rice. 'Yuen' means 'round' which symbolize "completeness" as in "yuen man" of the cycle. Thus, it means unity and harmony within the family.

The Mid-Autumn Festival is a traditional festivity for both the Han and minority nationalities. The custom of worshipping the moon can be traced back as far as the Xia and Shang Dynasties (2000B.C.-1066B.C.). In the Zhou Dynasty(1066B.C.-221B.C.), villagers held ceremonies in preparation for the arrival of winter and to celebrate the beauty of the new moon. In the later dynasties, mooncakes were baked and sent to relatives as gifts of family reunion.Traditionally, thirteen moon cakes were stacked into a pyramid to symbolise the thirteen moons of a "complete year," that is, twelve moons plus one intercalary moon.

Today, the Mooncake festival to many signifies not much really ...perhaps a chance to savour these extremely sweet cakes and to send them to relatives,families, bosses, customers, friends etc as gifts of unity. Shame that we no longer understand the core of these festivals... getting lost in translation most times and other times it's no longer a belief and then tradition ends. And like durians... mooncakes can be bought all year round now..

The Mooncake Story

During the Yuan dynasty (A.D. 1280-1368) China was ruled by the Mongolians. Rebel leaders unhappy with the overlords, plotted to overthrow the government. As the Mid-Autumn Festival drew near, the rebels ordered cakes baked and distributed to the villages. Messages of the outline of the attack were baked into the cakes.

On the night of the Festival, the rebels with the help of local villagers, successfully overthrew the government and later established the Ming dynasty (1368-1644 A.D.). Hence from then on, the Mooncake Festival is celebrated on a large scale.

History of Tattoos

Tattoos have a rich history of tradition, dating back thousands and thousands of years.  Throughout the course of time, there has always been an important role of tradition and ritual behind tattoos.  In the past, women in Borneo used tattoos as a way to mark their skills.  Tattoos were also used in the past as a way to ward away illnesses and disease by placing the tattoo around the fingers and on the wrist.  Throughout history, tattoos have also been used to symbolize a clan or society as well.

The purpose of tattoos has differed from culture to culture throughout the course of time.  Research has shown that the earliest tattoos come from Egypt during the time of the pyramids, although most believe they started much earlier.  Egyptians at this time were believed to use tattoos as a way to mark the slaves and the peasants.  Around 2,000 BC, tattoos spread to China and then on to Greece, where the Greeks used tattoos as a way to communicate among spies.

Along the way, Japan also incorporated the use of tattoos as well.  The Japanese people used tattoos for religious and ceremonial rites.  During this era, Borneo women were the artists.  They produced the designs that indicated the individuals point in life and the tribe that he was affiliated with.  Tattoos were very popular during these days, although infections were quite common.  Tattoos were a long way from being perfected – which showed in the way they were done.

Tattoos were shown in the western regions as well, although they weren’t well accepted at first.  William Dampher, who was once an explorer, was the man who re-introduced tattoos to the western areas.  During the year 1961, he brought a heavily tattooed Prince to the area, showing off his tattoos with exhibitions.  He made quite a bit of money with these attractions, which in turn made tattoos very popular and well desired throughout London and surrounding areas.  Before then, it was nearly 600 years since tattoos had been witnessed in the area.

Chatham Square, which is located in New York City, was the first place to feature American styled tattoos.  During the turn of the century, Chatham Square attracted people from all over the United States, especially those with money.  A man by the name of Samuel O-Reily set up shop in Chatham Square, becoming the first man to use an electric tattoo gun.  In the beginning, the now popular tattoo gun was based on Thomas Edison’s electric pin that used a needle point to puncture paper.

The electric tattoo gun features moving coils, a needle bar and tube, which are common components of today’s guns.  The electric gun was very popular, allowing those who wanted a tattoo to get one at a great price.  These guns helped to revolutionize tattoos and allowed the tattoo artists to give tattoos fairly fast as well.  People took to this new technology in flocks, making it by far the best and most efficient ways to get tattoos.

During the late 1960s, tattoos really began to take off.  They were featured in magazines, television, and talked about everywhere.  These days, tattoos are very common, with nearly ½ of the population in the United States having at least one tattoo.  They are still common with bikers and clans, symbolizing that one is a member.  There are millions of designs out there for tattoos – including different color combination that have helped to make tattoos the phenomenon they are today.

Dusun Religion and Expressive Culture

The origin of the Dusun population is uncertain at present. Existing archaeological and physical anthropological evidence, considered with the results of historical and comparative studies, suggests that the Dusun are descendants of populations migrating into northern Borneo in successive waves some time about 4,000 to 5,000 years ago (and possibly earlier). They brought with them a Neolithic, or food-producing, way of life, based on swidden cultivation supplemented by hunting and foraging. Change in Dusun life, derived from contacts with other cultures, has been taking place for a long period.

The historical record indicates contact, particularly in coastal communities in western and northern Sabah, between Dusun and Indians, Chinese, Malays, and Europeans. Thus, beginning after the seventh century B.C., Indian traders and travelers en route by boat to and from south China stopped briefly along the western and northern Borneo coasts to replenish supplies or seek shelter from severe South China Sea weather. These Indian travelers included various types of craftsmen and Brahman and Buddhist teachers and priests. During the time of the Western Han Empire (202 B.C. to A.D. 9), Chinese traders and religious pilgrims traveling to and from India also were in contact with the coastal peoples of western and northern Borneo, seeking local products. Chinese trade with India, with stops by ships along the coasts of Borneo, expanded several times until A.D. 1430, and included the establishment of some trading settlements, such as the one founded in A.D. 1375 at the mouth of the Kinabatangan river in the eastern part of north Borneo by a Chinese trader (Wang Sen-ping). These contacts between northern Borneo native peoples and Chinese traders and travelers over many centuries introduced a wide range of Chinese cultural forms to Bornean populations, and brought them the techniques and tools of irrigated rice agriculture using the water buffalo as a principal source of power in field preparation. Between the ninth and thirteenth centuries A.D. the early Malay Buddhist kingdom of Srivijaya, centered in the area of the present-day city of Palembang, Sumatra, dominated the southern and southwestern coasts of Borneo. Representatives of this kingdom made contact with people along the coasts of western and northern Borneo. Then the powerful Hindu kingdom of Majapahit, located in Java, exercised state power in the same coastal areas of Borneo beginning in the early fourteenth century A.D. Islamic influences and cultural forms spread to the area as the state of Malacca, ruled by a Muslim prince, exerted its domination in the fifteenth century A.D. Some European cultural influences reached the western and northern Borneo coasts as traders sought local products, particularly spices, following the conquest of Malacca by a Portuguese fleet in A.D. 1511. Regular and intensive contacts between Europeans and the coastal peoples of Borneo did not begin until after the mid-nineteenth century A.D., as the British sought to establish protectorates to maintain the safety of trade routes through the South China Sea.

In northern Borneo, a private chartered company was established by British investors in 1881, which ruled the area as a sovereign entity until 15 July 1946, when British North Borneo became a British colony. British colonial rule continued for seventeen more years, until North Borneo became the state of Sabah in Malaysia in September 1963. Thus the Dusun were in regular contact with British cultural and social forms for eighty-two years, during which power, authority, and law were usually imposed unilaterally and with little regard for Dusun tradition. These contacts brought Dusun to realize they were citizens of a Malaysian state, and also brought them into regular contact with a new national language (Bahasa Melayu) and an emphasis by the national government on Muslim religious traditions, values, and social practices.

Kin Groups and Descent. Descent in Dusun culture is bilateral. Ego-oriented kindreds also are present and are active in celebration of important events in the life of an individual. For Dusun, a kindred is a group of relatives recognizing their relationship to a particular individual without regard to whether the relationship is traced through a male or female relative. Dusun also have specific social groups, all members of which are descendants of a particular founding ancestor, whose activities are told in legend and folktale on special occasions of ritual feasting and ceremony, and in whose name some land and moveable property are owned. These ancestor-oriented kin groups conventionally have regulated marriage between members through insistence on the practice of endogamy.

Kinship Terminology. Dusun traditionally employ Eskimo cousin terminology. They also emphasize the relative ages of unrelated persons through use of special kin terms.

The Dusun traditionally are animists, believing there is a direct and continuing relationship between the events of daily life and a complex world of good and evil supernatural beings and unseen forces. Dusun also believe that proper ritual and ceremonial acts can be interposed between humans and supernatural beings and forces in an attempt to modify, or even to control, events that cause humans to fall ill, be uncertain, lose their luck, feel pain, or become fearful.

Religious Beliefs. Dusun conceptions of the universe include a variety of malevolent supernatural beings and forces believed to be responsible for the personal crises of human life, including accidents, illness, and death. These harmful beings include entities and forces that have existed since the time of the creation of the world, as well as the souls of the dead doomed by the creator being to an eternity of wandering and cannibalism because of evil deeds performed while alive. A group of beneficial spirit beings and forces is also believed to be important in keeping order in the universe and in daily human life. The most important of these supernatural beings and forces in everyday life is the "spirit of the rice," a female entity who serves as the guardian of the rice crop and rice storehouse and in whose name specific rituals are performed at times of rice planting and harvest. In addition, Dusun traditionally believe in the existence of a specific class of named supernaturals whose attributes and powers are known and used by ritual specialists as they seek to divine and control events leading to life crises. A creator force, personified into a being called "Asundu," who has a legendary history and is possessed of awesome powers, is said to have shaped the universe and to direct the destiny of all its inhabitants. A specific power of the creator, believed to be derived from the inexhaustible store of the power of this being, is said to provide for the curative and restorative powers of female and male ritual specialists. Objects, geographic locations, and persons are said to be imbued with considerable amounts of this power and must be treated with respect or avoided if possible. A special designation (apagun) and carved symbols are used by Dusun to "wall off such locations or objects from inadvertent human contact. Today, large numbers of Dusun have become Christians and so reject many animistic beliefs and practices. Some have also become Muslims.

Religious Practitioners. Some male and female individuals in each Dusun community are specially knowledgeable in the many ritual and ceremonial acts used to mediate between humans and the supernatural world. These rituals and ceremonies involve spirit possession, use of symbolic objects, recitation of lengthy sacred verses, and often center upon specific individuals, places, or crops afflicted with a disease or ill fortune. The effectiveness of a ritual or ceremony is said to depend upon precisely following correct procedures and the accurate recitations of verses. Female ritual specialists tend to concentrate on curing and divination regarding individual illness and bad fortune. Male ritual specialists tend to concern themselves with alleviation or prevention of a worldwide scope. The verses recited by female and male ritual specialists are often expressed in an archaic form of the Dusun language not known or widely used in a community; they are learned through long apprenticeship to senior ritual specialists.

Ceremonies. Public performances of ritual acts, many concerned with the annual swidden and irrigated rice agricultural cycle, are a regular feature. Ceremonies marking individual life-cycle stages or transitions (for example, birth, marriage, and death) are also important.

Arts. Art and house architecture are imbued with forms and designs common to other native Bornean peoples. Many of these art forms are believed by Dusun to express a "spiritual" (id dasom ginavo) intent or quality, and are said to exhibit their deep understanding, or ginavo, and respect for Dusun tradition, or koubasan. Traditional musical instruments include a bamboo mouth harp, a bamboo-and-gourd wind instrument, and gongs of various sizes obtained in the past from Chinese traders. Dusun men have traditionally practiced tattooing of their necks, forearms, and shoulders with intricate designs of deep spiritual meaning.

Medicine. Personal illness is believed by Dusun to derive from bad fortune, various actions taken by harmful supernatural beings and forces, and the malign intentions of human adversaries. A wide range of medicinal remedies, derived from various plant and animal products and made into different lotions and poultices, is used to help alleviate and cure illness. Special importance is attached to a variety of a swamp-plant root that is believed to have magical and curative powers and is used by female specialists when seeking to divine and cure personal illness.

Death and Afterlife. The Dusun believe that following death the spirit of an individual proceeds to the supernatural world. There the spirits of the dead are said to rest near the creator being in a world similar to the human world but lacking disease, bad fortune, failed crops, and combat, where all things are new and never in need of replenishment. Some spirits of the dead are believed not to reach the place of the dead since they are captured en route by harmful spirits or eaten by cannibal spirits. A period of formal mourning, which includes a number of ritual and ceremonial actions, is intended to ease the transition of the dead to their new life in the afterworld.

Kalimantan Dayaks

"Kalimantan Dayaks" includes several groups of indigenous peoples in southern and western Kalimantan in both Malaysian and Indonesian parts of the island. They may be distinguished from the Malay population by the fact that they are not Muslim, and from the Penan (or Ot) by the fact that they are settled rather than nomadic. They are further characterized by their practices of living along river banks; growing rice in swiddens; gathering forest products; bilineal inheritance and bilateral kinship reckoning; uxorilocal residence; political unity rarely above the level of the village; absence of social stratification (although slavery is or was practiced by some groups) ; multifamily dwellings (often including longhouses); and, in most cases, secondary burials. The Dayaks speak a number of related Austronesian languages, and there are, in addition, many more dialects. Owing to great linguistic and cultural variation, as well as to the political autonomy of the large numbers of villages, the categorization of Dayak peoples by culture and by social group has been problematic, and there are differences of opinion as to how this should be done; we rely here on linguistic, cultural, and geographic factors. In addition to the four ethnic groups discussed below, there are others, including the Lawangan, Tundjung, Tamuan, Lamadau, Arut, Delang, Mamah Darat, and Kebahan (an Islamic Dayak or Orang Melayu group). Distinctive or salient features of four major groups follow; all groups are linguistically united, with the exception of the Land Dayaks.

The Ngadju Dayaks are the largest central Kalimantan group; they live in the area from the B arito drainage to Kotawaringin, and from the south coast to the Mahakam Valley. This group lives along the larger rivers, and uses two or three family houses rather than longhouses. The Ngadju regard the Ot Danum as their cultural ancestors. They rely a great deal on fishing, and less on hunting. Ngadju villages are sometimes politically united as subtribes under chiefs. Slavery is practiced, and slaves are killed at the funerals of chiefs. Ngadju culture includes tattooing and tooth filing.

The second ethnic group is the Ot Danum Dayaks, who live on the headwaters of rivers, and who speak dialects of the same language, which is closely related to Ngadju. The Ot Danum number approximately 30,000. They gather or raise fruit, rubber, and lumber for sale, and make dugout canoes that they trade downriver. The Ot Danum raise dogs, pigs, and chickens; cattle are raised for celebrations. Iron forging is important, and is done with bamboo double-piston bellows. Land is owned individually, but may be sold only to another member of the village.

A third ethnic group is known as the Maanyan Dayaks, a society of approximately 35,000 people who live in the Patai river drainage and share a single language. They had lived in a single village until external influences caused their society to fragment. Presently, the Maanyan Dayaks live as distinct subgroups each having a name and a common set of cultural rules (adat), and residing in a group of several villages. The Maanyan do not have longhouses; their dwellings are built to house one nuclear or extended family. Each nuclear family has its own swiddens and field house, in which they live while tending crops. Ambilineal descent groups (bumah) hold usufructory rights in village lands. Shamans cure through spirit possession and trance, function as priests at funerals and entertain as dancers. They also act as repositories of group knowledge; they memorize creation myths, history, and the genealogies of important families. One of the subgroups of the Maanyan, the Padju Epat, cremates the bones of its dead; this practice was once followed by all Maanyan.

The fourth group is known as the Land Dayaks (or Bidayuh), and this very heterogeneous group of people inhabits western Kalimantan and southern Sarawak. They had a population in southern Sarawak of 104,885 in 1980, and in western Kalimantan of approximately 200,000 in 1942 (more recent figures are not available). Though Land Dayak villages are large by comparison to other Dayak villages, often containing 600 or more people, the population lives in just one or a few longhouses. In contrast with the other groups, the Land Dayaks speak more than one language. This largest Dayak group is also the most culturally distinctive; though they now live alongside streams, they once lived on fortified hilltops. That feature which most distinguishes the Land Dayaks from other Dayaks is their long and pervasive contact with the Chinese, who came to trade, and with the Dutch and the Malay, who came as both traders and colonizers. Another distinctive feature is the headhouse, which serves as a men's house, a council house, and a ceremonial facility; it gets its name from the fact that the heads of captives are stored beneath it.

Megalithic Monuments and Wandering Mystics

For millennia, Ubud and the areas immediately surrounding it have been "centre stage" for the fascinating drama of Balinese history. During the Bronze Age (from 300BC), the Ubud area was already a wellspring of culture. This is evidenced by numerous archaeological finds in the area, including megalithic ruins and stepped pyramids, some of which are now the
foundations of active Hindu temples. Remarkable Bronze Age artifacts around Ubud include the enormous bronze gong known as "The Moon of Pejeng." It is still displayed in Pura Panataran Sasih in Pejeng, east of Ubud.
Nearby at the archaeological museum in Bedulu are a collection of stone sarcophagi unearthed in the area, which give mute testimony to the death rituals of the its people's ancestors.

In the 8th Century, a Javanese mystic, called Rsi Markandya came to Bali from Java on pilgrimage with a group of followers. He meditated where the East and West Wos Rivers meet in Campuan, on the edge of Ubud, and declared the place holy. Accordingly, a shrine was built, and later expanded by Nirartha, the Javanese priest who is regarded as the father of Bali's religious institutions and practices. This temple is now known as Pura Gunung Lebah or Pura Campuan.

With the spread of Hindu-Buddhist culture in Bali in the 10th to 12th Centuries, Shivaite holy men established hermitages and teaching monasteries near Ubud, at the bequest of local rulers. The temple-memorial complex at Gunung Kawi and the cave temples at Goa Gajah (east and northeast of Ubud) are undoubtedly the most impressive architectural remains from this period. By this time, the people of the Ubud area already practiced sophisticated wet rice farming, kept a variety of livestock and employed techniques of stone and woodcarving, metalworking and thatching that are still very much alive. Many of the dances, dramas, puppet plays and elaborate rituals and superstitions that animate Ubud culture today originated in these early kingdoms nearby.

The Balinese legend of Rangda the witch originated in the Ubud area at this time, when the half-Balinese King Airlangga ruled Java and Bali, with its capital located then in Batuan, southeast of Ubud. The Barong and Calonarong dances which visitors still enjoy derived from the story of Airlangga's struggle against the plagues and evil spells cast by Rangda, who is purportedly buried in a tomb near Kutri, southeast of Ubud.

The "Golden Age" of the Majapahit Kingdoms
Airlangga's sons divided his empire, and Bali was ruled by Anak Wungsu, who established a flourishing kingdom between the Petanu and Pakerisan Rivers, east of Ubud. This strip of land is regarded as the richest archaeological and architectural region in Bali, and is best explored by making Ubud one's home base and renting a car or motorbike for explorations by day.

The Javanese Majapahit dynasty "conquered" Bali in 1343, when its military forces led by the great hero, Gajah Mada subjugated the Pejeng Dynasty, based in Bedulu, just east of Ubud. According to Majapahit reports, the "vile, long-haired Balinese princes were wiped out," and more refined models of Javanese culture were adopted. Indeed, a great flowering of Balinese culture took place under the Majapahit rulers, who were chosen from the military leaders of the Javanese incursion. Balinese genealogies, known as babad, which were written at this time on palm leaves, document the Majapahit ancestry of Bali's aristocratic families, who still inhabit the palaces of Ubud.

Facing the Islamisation of Java and the subsequent decline of the Majapahit Empire in the 16th Century, many scholars, dancers, craftsmen, intellectuals and priests migrated to Bali, bringing along their skills and sacred texts. Many settled in the small kingdoms in and around Ubud, among them Nirartha, the "super-priest" who is regarded as the progenitor of all of Bali's pedanda Siwa high priests and their prominent Brahmana families. The seat of the Majapahit overlord of Bali was moved from Samprangan near Gianyar, to Gelgel, and Bali entered a cultural "Golden Age" under the Gelgel kings.

Competing Rajadoms Rise and Fall and Rise Again
When Gelgel fell, and its remnants regrouped in Klungkung, secondary kingdoms arose throughout the island and engaged in ongoing power struggles. In the early 18th Century, a palace was established in Timbul, south of Ubud, by a descendant of the Gelgel line. His ambition to create a dream kingdom, based on the ideal of Majapahit Java was more or less fulfilled, as he drew to his court the finest musicians, dancers, carvers and artisans, and built a splendid palace filled with lavish gardens. As the story goes, his cultural accomplishments were so great that upon witnessing them, people could not help but exclaim, "My heart's delight!" In Balinese, "sukahatine." The word evolved into "Sukawati," which is now the name of this visionary king's line of descendants, and the town where he built his palace.

Throughout the 18th Century, control of the areas around Ubud and Gianyar passed back and forth between the Sukawati Dynasty whose princes are called "Tjokordas" and the Gianyar Dynasty, with its "Anak Agungs" and "Dewas". Ultimately, the region became a patchwork of small dominions ruled by princes from one faction or the other, or the scion of an intermarriage between them. This is still the case, and while Ubud's palaces house a core line of the Sukawati family, other palaces in the region belong to Gelgel-Gianyar stock or a separate royal line from Blahbatuh.

During the 19th Century, Ubud became an important court under its Sukawati feudal lord, owing allegiance to Gianyar. In 1884 Gianyar was overthrown by Sukawati princes from the nearby town of Negara, and after ten years of conflict, a Sukawati from the palace in Ubud sided with Gianyar and cooled the conflict. Perhaps the experience of centuries of adept politicking between these two dynasties gave them both the ability to understand the value of diplomacy and compromise when the Dutch asserted their power in Bali.

Ubud as a Darling of the Dutch Colonists
At the end of the 19th Century, the Dutch began to involve themselves in Balinese internal affairs, fueling conflicts among rival kingdoms, which collectively were referred to as "The Wars of the Rajas." The raja of the kingdom of Gianyar, and associated feudal lords, including the Sukawatis who established the royal palace of Ubud, capitulated to the Dutch and benefited by their protection. To escape prevailing turmoil elsewhere, artists, musicians and literati took refuge in Ubud, and were welcomed by eager patronage from the palace and the Dutch colonial administrators who stood behind and beside it.

During the latter part of the 19th Century and the first decade of this one, Bali's kingdoms fell one by one to the Dutch, following bloody battles, and in some cases, ritual mass suicides called puputan (meaning "finishing"). The Gianyar region was spared from large-scale tragedy, which in part accounts for its cultural wealth and consistent prosperity, not to mention the survival of its royal bloodlines. Under Dutch colonial controllers, Ubud was favored as a cooperative and exemplary Balinese community, and the palace was given relative autonomy to preserve and develop traditional arts and culture with the encouragement of its colonial overseers. During the 20s and 30s, Ubud was heralded as a cultural hotspot, and became a chic destination for
adventurous foreign writers, anthropologists, artists and other creative spirits and culture vultures. Tjokorda Gede Agung Sukawati opened the main palace of Ubud to foreigners by creating within its walls, Ubud's first hotel (still in operation under the management of Tjokorda Putra, a son of the last king).

Yet Another Era of Battle, International and Internal
With the Japanese occupation from 1942 to 45, however, the celebration of a new bohemian paradise was temporarily suspended. Ubud's rulers both struggled against and cooperated with the Japanese in efforts to preserve their cultural heritage and their sphere of influence. When the Japa nese were defeated on the global battlefield, the Dutch tried to regain control, but on 17 August 1945 Indonesia declared its independence under Sukarno. Four years of fighting with the Dutch ensued, and many Ubudians were imprisoned, including members of the royal family, who took a leading role in the Dutch attempt to establish an alternative government in Bali.

In 1949 the Dutch capitulated to the new Republic of Indonesia, and once again Ubud became very chic with those in the know as the government of Bali slowly opened its doors and its bank accounts to tourists. In 1965-66, a coup in Jakarta and its repercussions led to a chaotic campaign to cleanse Bali of "communists," and at least 5% of its population was massacred methodically or by mobs run amok. Ubud was not excluded from the bloodbath, which at times ran along class and caste lines, and in certain interpretations, reflected a consolidation of power among the Balinese "of caste," in response to the threat of a people's movement demanding land reform and the revocation of hereditary privilege.

The World Sends Its Curious to Call
Beginning in the 1970s, a young generation of backpackers began to arrive in Ubud as they scoured Asia looking for inspiration, mystical experience and a good place to hang out. Ubud responded by providing an increasing number of services to accommodate the wishes of their western guests. Cafes, bungalows and bars began to appear, and young Balinese from Ubud started to hang out with their foreign friends, learn English, learn business, and adopt whatever aspects of western culture appealed to their aesthetic sensibilities. In more than a few cases, these Ubudians married their foreign friends, and founded all manner of businesses and other projects together -- not to mention families. As a consequence of the easy mixing of locals and foreigners for decades, Ubud seems to have become one of the most socially integrated places in Southeast Asia.

The Prognosis for Paradise
The challenge for Ubud now, is to avoid becoming a victim of its own popularity; of being loved to death. It is undergoing rapid development, and has been "discovered" by a tide of jetsetters and successful business people and glamour from around the world, and from the increasingly unpleasant Indonesian capital in Jakarta. Land development is largely without planning. Commercial forces hold sway in most arenas. In reaction to the rapid influx of foreign ways, there is a strong current of reactionary neo conservatism, leading the retreat into an accumulation of increasingly expensive rituals and their innumerable concomitant tasks and responsibilities. Those who have prospered from tourist dollars continue to do so, and social and economic inequalities are becoming uncomfortably apparent.

Brand new BMWs park alongside rice fields sprouting "For Sale" signs, where women are bent double, cutting crops by hand for about ten cents a day. Elite, high-caste ladies wear silk, French brocade and solid gold jewelry to the temples. While they sip coffee, gossip, and complain about their husbands' alleged indiscretions with foreign lovers, the men in question
huddle in dark corners to answer hand phones which are pressed tight to their ears to shut out the sound of the gamelan, their hands lavishly adorned by Rolex watches and enormous rings.

How Ubud's future takes shape will be partly determined by the wider economic and political milieu . Far more influential will be the actions of its leaders, many of whom are descendants of the Sukawati royal family who still control vast tracts of land and exercise various hereditary privileges, not all of them uncontroversial. These leaders have taken it upon themselves to serve as the custodians of Ubud's cultural integrity, and as such are the preservers of much of its value. Their sensitivity and their potential for benevolent and humanitarian leadership will make or break this town.

Feudalism in the country Egalitarian

Kompas Daily August 29, 2006 issue of lowering an article entitled "SBY Customary title will Accept ". That said, the title of the Dipatuan Maharajo Pamuncak Alam sari is given by the Institute of Traditional Nature Minangkabau density; the birth of traditional institutions and the military Order New is one of the main supporters of Golkar.

Providing custom titles for people outside the Minangkabau is not a symptom new. In the 1950s there was ever a plan to give the customary title Bundo Birth to Fatmawati, which then became First Lady. Plan was canceled after AA Navis managed to convince the military that the
title derived from the myth that people do not deserve carried by Mother Country.

Since the last few years, the customary title has been given to Yusril Ihza Mahendra, Taufik Kiemas, Sri Sultan Hamengkubuwono X, Surya Paloh, and Anwar Nasution. So important is the customary title for officials and businessmen of this country?

For men Minangkabau, customary title is a necessity. Maxims their customary saying, 'monkey banamo, bagala large sieve' (a small
name, as an adult was given the title). Every married man customary title would be, which was announced in a simple ceremony during mating event. Award is a recognition that they now have become grown men, who will be involved and rights recognized voice in the deliberations.

The title is a legacy, rather than individual property rights. Once a person dies, then the title should be returned to the owner. A person not entitled to inherit the title of others without the approval of the. Caused everyone Have the Minangkabau, then every adult male will always have degree. Thus, the customary title is not something special in the Minangkabau society.

Egalitarian society

Degree as a signal for an address, which will be recognized the truth when he pointed to the right address. Recognition against people with a degree determined by the ability to run mandate, as implied in the title she wore. Conversely, if people with no trouble degree (mp)-u run mandate, the degree it will not mean anything. Instead it will be a burden and source of ridicule.

Minangkabau society with an egalitarian culture of placing people in a parallel position. Starting from a pragmatic attitude, their assessment human based on a person's ability to run
function in society. Smart people will be rewarded if he could consulted, and a rich person can be appreciated if the complain when difficulties.

Likewise the case with traditional title holders. The inability of a indigenous people with the title expected to perform the function, can cause he is considered low. Communities will use the law itself; forget the old title and give a new title which is seen more appropriate.

Several years ago, a preacher who declared a Datuk Gelung and Datuk Togel. Indeed they are physically valid title "penghulu" and recognized customary density. But because the preacher was more interested in his profession as a catcher and seller of snakes than care of children, nephews, he Datuk digelarilah bun. The other, more prominent as the agent of the dark toto (togel) than to be ninik mamak, then named it his favorite match. That form public outcry against them.

Actually, if think of it, custom title is so heavy and difficult embodied in the real world. Just imagine, there are title of Datuk Sultan Di Langit (Datuk Sultan in The sky), when he was born and look for life on earth. Or title Sutan Natural carrying, but also carrying his own ears he could not because of his stump some time after the title was given. There is also the title of Sutan Bandaharo Kayo, but the fate of He outlines the life of his people destitute because the property has been spout.

In many cases, customary title holders more interested in running function and became famous in other fields. Customary title become less popular, and if not attached to the self-wearer.

So for example, HAMKA better known as scholar and writer rather than as a preacher who Indomo Datuk title. Or M Natsir better known as a thinker and scholar than a preacher Long Sinaro title Datuk. Also Ibrahim Datuk Tan Malaka more known as a thinker than expert custom fighter, although the name ancestral lands was more popular than her first name.

New feudalism

At least, since the 1980s, in West Sumatra many bureaucrats and entrepreneurs who hunt customary title. Progenitor title is a title most liked. It was common place before the election of members of legislative or head region. That's when the paper was filled with congratulatory ads above opening of the appointment of a degree. Title given that some indeed according to the family lineage. Only opening of 'adjusted' to the election or the election season.

For those who are outside lineage, they are chasing the title in place other. With the ability tongue, scalpers tamper title genealogy of the other to fit the buyer the title.

In short, various ways to do to get the customary title. As if the achievements and the greatness of a (prospective) officers or legislative members or employers incomplete without carrying customary title.

The attitude of the hunters that title is a continuation of the view prehistoric mythological. In most cultures of the world there was a view that a king and the aristocrats did not (be) same as ordinary people. They are extraordinary creatures, since from birth, power up to his title.

In Europe, the genealogy of the kings associated with the god Zeus, in the archipelago a king who was born from the froth spit bulls, married with authorities ocean, or a blessing "kekeramatannya" she was pregnant without a husband. Various myths are made to convince the public about incredibility it. The goal is clear, perpetuate power. That who later gave birth feudalistic attitudes among aristocrats.

In the reform era in the 21st century is, it turns out a variety of myths and feudal attitudes that still clung to some of our society. Custom award is a clear example for this. Of indigenous perspective, there is no reason that could explain why the title given to the customs officials who live in Jakarta.

New facts can be understood if it is associated with the strengthening of attitudes feudalistic society in some areas. In view of the feudal, officials in the central circle of power is a "boss" with a value of nobility and power more higher than those in the region.

If the central authorities arrived, the prop regional officials rushing preparing for the service reception. They expect blessing and a gift from his boss. Giving the title also seems to be wrong an effective mode for it.

Ironically, the show took place in the feudalistic Minangkabau. A country proud of because of cultural views egalitarian. A country that contributed many fighters, thinkers, artists, journalists, scholars, and writers for this nation in the past. A turbulent country dared to correct the center of power the wrong direction. Country in which low self-esteem is now maintained and fostered to please the central authorities. State who is now terrified at the center of power.

Secrets of the Lun Bawang Tribe, Sarawak

Ethnic tribes in Sarawak considered clay beads a mystical item. Each tribe's unique and differences are reflected in how they string the beads together. New born babies wear bead anklets to mean another set of protective eyes to protect them from evil. Beads are commonly sewn into clothing or a beaded collar for iban's jackets or dresses to be worn on special festivities or occasions like weddings or other grand ceremony.

A Bidayuh's main costume is black and red, with the beads adding colours to it. Women's dance costumes have colourful beads embroidered into the colourful artworks of black and red velvet.

Beads signify wealth and status of the Melanaus and Bidayuhs. These beads include rare antique beads from the Middle East, Venice and China which dated back to centuries ago ie. that ancient traders have traded here in Sarawak.

The natives in wearing these beads would include a wild boar tooth for strength and responsibility or a brass bell for women wearers, to protect the wearer from harm. Beads are passed down from generation to generation, and like an asset, its value increases over time. Mothers collect beads from the time their child was born. A man may also use beads as a dowry when he wants to get married. The type and numbers of beads that a man owns reflect his worth and status in society.

The Lun Bawang tribe in Sarawak, also known as Orang Ulu (the Ulu People) are famous for their beadworks. The Lun Bawang tribe from a village called Long Tuma located at the northern tip of Sarawak produces their own ceramic beads to decorate their baby carriers, women handbags and sun hats,bracelets,anklets, belts and others.

Most of the Lun Bawang tribe stays in Lawas, a 4 hours drive from Kota Kinabalu, Sabah. Those Lun Bawang women uses their creative skills to make beadworks from clay and sell it to tailor shops in the city.

Long Tuma's history dates back since the Brooke era. Most of the women in the village are involved in producing ceramic beads for necklaces, bracelets and other clay based accessories as a source of income for them. The government of Sarawak through the Development of Rural Industrial Programme has commercialized the bead making skills of the Lun Bawang people through exhibitions and expositions around Sarawak. These beads are attractive to Bruneian tourists. Lawas is located quite near Brunei. Hence, the tourists would frequent the village to purchase the beadworks. The government has exported these beads to Sabah, West Malaysia and overseas.

The Javanese are an ethnic group native to the Indonesia island of Java. They are predominantly located in the central to eastern parts of the island. At 90 million people (as of 2004^[update]), it is the largest ethnic group on the island, and also in Indonesia..

The island of Java is located northwest of Australia. It is part of the East Indies chain of islands south of Borneo. Java has a long history of human activity dating from 800,000 years ago. Agriculture has been practiced since 2500 BC. In the first century, trading began with the Indians. The Shailendra dynasty ruled in south-central Java in the eighth century AD. At Borobuur, Mendul, and other sites were great Buddist monuments by the ninth and tenth centuries. From 1019-49 arts and literature evolved through the culture and Hinduism reached the common people

The Javanese exhibit many cultural traits that define the people on the island. Perhaps the most obvious characteristics are intense spirituality, and intimate family relationships. Conventional Javanese families are made up of a set of parents and reliant children. Many couples are married due to decisions made by the parents; however divorce is socially accepted. Javanese parents generally do not punish their young children. Instead, they use degrees of disgrace or guilt to control behavior. For young children the parents display a high proportion of permissiveness. When the child grows closer to adulthood he or she is harshly transitioned into obedience and self-control even with use of punishment. Overall, children are guided to conformity as self-control and obedience are highly valued. The reason for these kinds of values is to create adults who can survive in the agricultural society they live in.

When it comes to religion, the belief in spirits and mysticism dominates. They believe that a spiritual force produces all life and all natural objects contain souls. Early Javanese believed in what they call Shamans, meaning medicine man. The medicine man was believed to have special powers from nature. Islam has also influenced Java.

Their language of the Javanese, spoken by more than 71 million people, belongs to the Austronesian (Malayo-Polynesian) family, as do those of neighboring but different groups such as the Sundanese of southwest Java and the Madurese of northeast Java. This language family is spoken throughout most of Indonesia, the Phillippines, most of the islands groupings of the central and south Pacific, scattered areas of southeast Asia including Cambodia, Vietnam, Laos and Taiwan. The Austronesian language family is certainly among the largest in the world.

The Javanese have different styles of speaking: informal, polite, extremely polite, and others. These styles depend on social status. Javanese people live in small, compact villages. Their homes are structured like huts, which they call Kampongs. Rice is the most common food type. Soybeans, peanuts, and corn are also among the main foods in Javanese culture. The Javanese people have strict values, unique language, and an interesting history This culture is rapidly emerging into modern society while the higher-class holds on to tradition.

Discover a Malaysian Borneo Paradise

Located within the Malay archipelago, Borneo is made up of three different regions: Malaysia, Brunei and Indonesia. Perhaps the most frequently visited of these is Malaysia, dived into two distinct regions by the South China Sea.

Visitors to Malaysia commonly choose East Malaysia, the larger of the two land masses. The two states of Sabah and Sarawak offer a multitude of attractions to suit any holidaymaker, from diving and off-roading to golf and birdwatching.

Sarawak, the largest, is a nature-lover's heaven. Some of the most breathtaking and rare species in the world are indigenous to this region. Visit Bako National Park, Sarawak's oldest, and see bearded pigs, monitor lizards and over 150 species of birds, all used to people so they're less likely to be hiding from you! Sarawak is also home to several primates; perhaps the best known is the Orangutan, second in size only to the gorilla. At the Semenggok Wildlife Rehabilitation centre visitors can see Orangutans and Gibbons that were orphaned or kept as illegal pets and then abandoned, along with many other species that are victims of the same fate.

Perhaps one of the most unusual of Sarawak's indigenous species is the Proboscis monkey, threatened with extinction because of humans encroaching into the habitat. The monkey, named after its large red nose, can only survive on vegetation found in Borneo, and it is estimated that there may only be around 3000 left in the world. Because of the primate's unusual appearance they are much sought-after by zoos in other parts of the world, but due to their fragility and exclusive diet they cannot thrive outside their natural environment. A visit to Sarawak is the best way to see these highly intriguing creatures safe and happy in their ideal living conditions.

If looking at other species doesn't take your fancy, why not venture into the Mulu Caves; one of the longest cave networks in the world. To give a comparable size, the largest chamber within the underground network can accommodate 40 Boeing 747 aircrafts, while the biggest passage is big enough for five buildings the size of St Paul's Cathedral. Visitors brave enough to be inside the cave at dusk will be witness to millions of bats and swiftlets swarming out for their nightly hunt around the jungle outside the cave entrances.

To truly experience a taste of Malaysia, take a trip around the living museum of the Sarawak Cultural Village. This unique attraction is, as the name suggests, a fully functional village with a population of around 150 people from various ethnic groups prevalent in Malaysia. The residents demonstrate traditional activities and craftwork within their culture, all surrounded by the native structures and dwellings. From Iban longhouses to Chinese farmhouses, the village can give a glimpse into a way of life seldom experienced by anyone in the Western world.

Not to be outdone, the second largest state of Sabah has its own appealing attractions. The Borneo pygmy elephant, the smallest species of elephant, can be found roaming the largest river systems in Borneo. The Kinabatangan River lies in the shadow of the tallest mountain in Southeast Asia, Mount Kinabalu (4101m), and holds dense concentrations of wildlife, crocodiles, otters, elephants, are but a few of the seemingly infinite list of animals that can be found here. If you are extra lucky you might even glimpse the Sumatran Rhinos, a species that until recently was considered extinct in Borneo.

The carnivorous Pitcher Plant is found in Sabah, named because of it's shape; resembling a giant pitcher filled with a sticky, poisonous substance which lures insects and small animals to a slow death. Equally spectacular is the Rafflesia arnoldii bloom - possibly the largest single flower in the world. The reddish-brown flower of this parasitic plant can grow to over 3ft in diameter. The Rafflesia Centre is a research facility dedicated to preserving and studying this unusual flora, which blooms just once a year for 5 days, before wilting and exuding a noxious stench not unlike rotting flesh.

Moving away from stinky plants, Sabah is also a great place if you have your sea-legs. The island of Lankayan is a virtually uninhabited paradise with lush green jungle and pure white sand - and one of the best diving resorts in this part of the world, with 40 different recommended dive sites. The gentle giant whale shark is indigenous to this area, and can usually be indicated by the seabirds lurking above the surface of the Sulu Sea. Fans of marine photography may be lucky enough to get close to this aquatic creature, but be quick pressing the shutter! The Lankayan Wreck is another great dive spot to visit, with a variety of unusual marine life such as the painted frogfish and marbled stingray. Lankayan island accommodation fits in beautifully with the surroundings; compact wooden bungalows which are perfect for those seeking a tranquil getaway in a genuine paradise.

Of course, one of the best things about visiting a foreign country is the diversity of food available to sample, and Malaysian Borneo is no exception. It's an amalgam of several ethnicities; Chinese, Indian and of course the native Malays. This cultural melting pot lends itself to one of the world's most varied cuisines, and in addition there are many indigenous ethnic groups which each have their own diet and heritage; the once-fearsome headhunters the Ibans and Muruts, the nomadic sea-faring Bajau and the hospitable Biayuh. Each ethnic group has its own traditions and handicrafts and, as is evident at the Cultural village in Sarawak, are happy to display these to visitors.

Brunei's Kedayan Music and Its Culture

The Kedayan are an ethnic group living in Brunei, and in some parts of Labuan, Sabah and Sarawak among the islands of Borneo. Kedayans have a unique heritage and their culture is as uniquely important to Brunei as its language and music.

Kedayan music is indigenous to the Brunei Malays and is performed by its people especially during special occasions. The music is accompanied by different instruments such as percussions, drums, gongs, and stringed instruments of different forms. The music also goes with ethnic dancers wearing the traditional warrior's attire.

Kedayan music is both relaxing and fun at the same time. As it is passed from generation to generation, Kedayan music evolved into a more modern and aesthetic music to accommodate the taste of younger generation. Although time has seen its subtle change, it still maintains its original ethnic and traditional melody. Travelers visiting Brunei often come to see the Kedayans and experience their one-of-a-kind music ensembles. This has become one of the mainstream attractions of a visit to Brunei.

The Aduk-aduk dance is performed during special occasions such as weddings, harvest seasons, and other public holidays. It is an entertaining dance to watch, with the colorful attires and the lively music activities. There are dances where the women are grouped together dancing with the men but have a different dance routine altogether. The steps are very easy to follow and most often, tourists and visitors enjoy the rhythm so much that they tend to dance along.

The Kedayan music is indeed a very captivating music to listen to. With the dance and the music, it's really a captivating event to see in Brunei. Get to feel the Brunei experience when you hear the Bruneian's Kedayan music. It is more like an interpretative dance, where the natives can express their minds and beliefs through dance and music.

Although Kedayans are known to be a closely-knit community, travelers are always welcome to visit their town where they can learn and discover the life and culture of the Kedayan people by listening and witnessing their own native music. The dance routines and music activities are usually being held at the town's public parks where it is truly open for the public to see.

The Kedayans are really proud of their music which fascinated the interest of many travelers from around the world. Kedayan music is still being performed in the Kedayan community these days, and a trip here to get the chance on hearing their music would definitely complete a Brunei journey.

St. Paul’s Hill (A Famosa)

As you may know, the Portuguese came to Malacca in 1511 and ruled the place till 1641. When they arrived at the shores of Melaka, the first thing they did was build a fort overlooking the river. They named it A Famosa. The A Famosa is one of the oldest European Architecture present in Southeast Asia.

A Famosa Malacca

Throughout the Portuguese rule, the fort was critical to their foothold of the island because the town was constantly under threats from other foreign bigwigs (i.e. the British and Dutch). It was not only important for Melaka; the fort was also instrumental in maintaining the Portuguese stronghold across the Far East. The fort consists of housing and food stores, a castle, a meeting room for the Portuguese Council and five churchs.

In the late 17^th century, Malacca came under attack by the Dutch and was significantly damaged, leaving only the entrance façade and the structure of a church at the top of the hill. In the early 19th century, the fortress was taken over by the British who decided to destroy it. This destruction came about in the year 1806; all was demolished expect for a small part, what is found today, the last bit of the once active and important fortress.

Tips for Travelers

You can take a stroll up St. Paul’s Hill on a cool late afternoon and walk around the huge trees and whatever is left of the great fort. Wandering around the place, you can well imagine the glorious days of the lives the Portuguese led right here centuries ago. It is better if you head up after 3 pm when the sun is less hot and the sea breeze begins.

How should visitors get to St Paul’s Hill (A Famosa)?

Preferably by taxi if you are in Melaka for a short trip. The taxi will cost you no more than RM 15.

If you have plenty of time then do look for a city bus. You can get off near bus stop No. 7 or 8. St. Paul’s Hill is within walking distance from both of the bus stops.

Approximate Touring Time

The approximate touring time for the St. Paul’s Hill is about an hour. There are a couple of attractions nearby so you might want to spend more time or plan your itinerary accordingly.

Nearby Attractions

There are plenty of attractions near St. Paul’s Hill. A few of them are:

• Dataran Pahlawan Mega Mall
• Mahkota Parade Shooping Mall
• Menara Taming Sari ( a revolving observation deck from a height of 80 meters)
• Istana Museum
  

There are also a couple of attractions within walking distance (about 15 – 20 minutes):

• The Stadthuys
  
• Christ Church
• Melaka River Cruise
  
• The Maritime Museum
• Jonker Walk
  

Visiting Hours

The place is open for the public 24 hours a day. The recommended time to visit is early morning or late afternoon.

Admission Charges - Free

Melaka Heritage Walk

Melaka, Malaysia is best known for its well preserved culture and heritage. This is why Melaka earned its place in the coveted UNESCO world heritage sites. Melaka or Malacca is Malaysia's oldest historical city and one of the most popular tourists' spots in the world today.

The town of Melaka is small and compact. You can visit all of its interesting sites just by walking down the narrow streets lined with specialty shops and century-aged houses. With combined effort from the Melaka Tourist Information Center and American Express Foundation, they developed the Melaka Heritage Trail that will bring tourists to the right places just by following the map. Melaka Heritage Trail is like a walk back in time for tourists. This map is made simple with easy-to-follow diagram and descriptions of each suggested site.

When visiting Melaka, stop by at the Melaka Tourist Information Center first, to pick up your map and for best tips on how to maximize your visit to this ancient town. The center is located right at the heart of old Malacca. Your trail will start here and should end here as well. There are 10 major stops, not to mention your "side-stops" to interesting shops and spots along the trail. So, here it is, enjoy!

Your first stop is to the site where Melaka history started and took shape, the Malacca River. This river was once a busy, major port playing an important role in the spice trade but now it is only used for tourism purposes. Because of this port, Melaka had been colonized by foreign blood so many times. Melaka River Cruises are also offered in this area. At the eastern bank of this river, you can find 15th century Hindu Prince Parameswara's palace.

Explore the world of Baba Nyonya heritage or Peranakan culture with your next stop. This culture began with inter-racial marriages between the Chinese settlers and native Malay women in Melaka. The Jalan Tun Tan Cheng Lock is the "rich people" lane where houses are designed exquisitely with blends of Dutch and Chinese influences. You can also find Baba Nyonya Heritage Museum in this side of the street where guided tours are held upon request. Check out the miniature shoes, intricately designed, in display. They were used by foot-bound female of Baba Nyonyans.

A short walk and you will find yourself face to face with Malaysian's oldest Buddhist temple that is fully functional despite its age, the Cheng Hoon Teng or Green Cloud temple. Religiously activities are held here everyday. Further along is the oldest mosque in Malaysia, the Kampong Kling Mosque that was built with Sumatran influence in 1748. Kampong Kling Mosque still remains as the central of the Malay community.

Sri Poyyatha Vinayagar temple is the oldest Hindu temple in Malaysia and one of the firsts. This temple is dedicated to Vinayagar, a deity who is known to remove obstacles. Now, when you see the famous bright red building, you will know you are still right on track. This old protestant church is called Christ Church and it is situated in Dutch Square. It is said that there are tombstones underneath the church. Masses are regularly conducted here in different dialects to cater to its multi-lingual congregation and one should not miss the clock tower that was built in 1886.

Going around, you will see the St. Paul's Historical Complex which houses three of Melaka's oldest buildings. At the foot of St. Paul's Hill, you will find the former residence of Dutch governor built in 1650. This building is hard to miss since it was painted red. Right up the top of the hill is the St. Paul's Church where you can also see the magnificent view of Malacca Strait. On the other side is the surviving gate of A Famosa called Porta de Santiago which was built in 1512.

Stumble upon Malacca Sultanate palace on your way back. This is a fairly new building if compared to those in site since it is a replica of the original palace. It is now home to Malacca Cultural Museum. Your last stop will be the Malacca Club or the Proclamation of Independence memorial. This trail will lead you back to Melaka Tourist Information Center, ending your journey through this fantastic and rich culture of Melaka. After visiting the important sites, feel free to roam around for some more.

Culture of the Philippines

The culture of the Philippines has been greatly influenced by the migrants that have come to this island nation throughout time. Most of the people that call themselves Filipinos actually descend from Austonesian tribes that most likely migrated from Taiwan to the Philippines thousands of years ago. It is suspected that the first Filipinos were related to the Ami Tribe.

There are at least fifteen ethnic groups that currently call the Philippines home. These groups include: the Tagalogs, the Moro, the Bicolanos, the Igorot, the Mangyan, the Chabacano, the Ivantan, the Visayan, the Ilocanos, the Kapampangans, the Pangasinese, the Lumad, the Ibanag, the Badjao and the Palawan tribes. Each of these tribes has a unique set of traditions, beliefs and languages. However, while languages vary from tribe to tribe the official languages of the Philippines are English and Filipino. These languages are used for trade and business, and tribal languages are used for private communications between tribe members, religious ceremonies and leisure communications.

The culture of the Philippines is made up of several religions. However, the majority of this nation is Roman Catholic. If fact Catholics make up 81 percent of the Filipino population. Other religions practiced in the Philippines include Protestantism, Islam and local tribal religions.

The culture of the Philippines has been influenced by a number of outside cultures. One of the most influential cultures on the Filipinos was the Hispanic culture. Hispanics introduced Roman Catholicism to this country. They also influenced the development of Filipino music, folk art, dance and food. The Chinese also influenced the culture of the Philippines. However, their influence was mostly on Filipino cuisine. Their influence can be seen in the used of noodles in Filipino dishes.

Cultural Singapore Attractions

The cultural industry in Singapore has blossomed of late and now high art and the wonderful world of cultural exhibitions have invaded this island nation to an extent where the scene itself has piqued interest within the community. The National Arts Council and the Heritage Board, working together with MICA (Ministry of Information, Culture and the Arts) have worked together for years to build Singapore into a Renaissance City - hoping to emulate the explosion of culture and art in Italy in the 14th Century - and hopefully spawning their own Michelangelo or Leonardo Da Vinci.

The Singapore museum and the heritage museum are just some of the examples of how this nation has leveraged on its own culture and rich history to put together exhibitions and attractions that cannot be missed. Singapore's founding, its prime leaders and its birth from a footnote in history to Sovereign nation are chronicled in a rich world of sound, art and words in the Singapore National Museum and the heritage gallery as well. Be sucked into the 1900's again as chronicled in acute detailed is history of Singapore - with journals of our early colonial founders etched out in aching beauty and sound. Also, recently in the national museum was some of the notes of William Farquhar and his chronicle of some of the species of animals that used to reside in the Singapore jungles and some of the names the locals or 'Orang Asli' used to give to them.

The Asian Civilisation Museum is also a prime example of a cultural Singapore attraction that you must visit as soon as possible. The rich tapestry of the Asian civilisations are realised in life like and breathtaking models and statues transported from dig sites all over Inner Mongolia, China and all over South East Asia. Be amazed as they tell the histories and lifestyle of Old Asia in a way no - one can, through pictures and objects that inspire the greatest story teller of all - your imagination. This museum also deals with propaganda and cultural material and how politics of old and of new has changed the face of culture in countries like Burma, Indonesia and China.

There is no end to the sort of cultural experiences you can enjoy in Singapore. The National Heritage Board has a smorgasbord of facilities and organisations to whet the cultural appetite. They have converted the old Ford Factory in Singapore to a memorial - museum like emporium of the 1960's. The Peranakan Museum and the Singapore Philatelic Museum are just some of the examples of rich locations where you can view great cultural pieces and demonstrations for just a nominal fee.

Singapore is culture. It is founded on culture, built by tradition and lovingly shaped by hundreds of years of history - a maelstrom of inculturality that has given this country an identity that is rich, varied and beautiful. Singapore has decided to share this with anyone who wants to look, as well as bringing the rest of greater Asia into a single location - to inspire a living heritage and dynamic cultural attractions.