Cape Malays…

and their Heritage

The 2nd International Maori-Melayu-Polynesian Ancestral Nations Conference, New Zealand

Posted by tahirfarrath on April 12, 2014

Revitalising Maori-Malay world relations

By Dr. A. Murad Merican
April 8, 2014
NewStraitTimes

CHIEF Matutaera Te Nana Clendon, president of the Maori Malay Polynesian Society Inc, while sending me off at Auckland Airport recently, reminded that the past is our future. I retorted “you know what time is”.

He resonated with an approving smile. We both know what that implies.

For the duration that I was in Waitangi and Auckland attending the Second International Maori Melayu Polynesian Conference late last month, I encountered a consciousness in the Maoris — a heightened manifestation of ethnicity and identity. There was the presence of a transnational relations beyond Aotearoa, the Maori name for New Zealand.

It was resisting the Pakeha — the Maori label for the Europeans — the other White Man.

The 80-year-old Chief Matu perhaps represents that consciousness — for, unbeknown to him then, he has been to his tanah air (homeland) more than 50 years ago defending Malaysia against the communists.

Many like him who first landed in Malaya/Malaysia as New Zealand servicemen in the 1960s later realised that it was a journey to the past, linking them to their origins in the Malay archipelago.

The Maoris, 600,000 of them, forming 15 per cent of New Zealand’s population, are part of the Malay world stretching from Madagascar to Rapanui (Easter islands) and from Hawaii to Aotearoa. They belong to the Austronesian linguistic group with some 371 million souls — a large market as an economic community as I reminded the conference during the resolution session.

Western writers described the Maoris, as the “Vikings of the Orient”. But the Atlantic, as the Maori responded, was just a pond compared with the Pacific.

In presenting my paper later in the day titled “Early European/Pakeha Discourses on Melayu-Polynesian Identity”, I initially reflected that the meeting between the peoples of Southeast Asia and the Maori at the conference strongly signified a counter-narrative to mainstream Eurocentric view of the world.

There was a predominant manifestation of reasserting and re-establishing indigenous and endogenous views of the world and oneself from the discussions and papers presented.

It evoked Kupe, the earliest explorer who discovered Aotearoa in the 10th century. Later, a participant from Manahiki, an island in the Cook Islands (named after Captain James Cook) fairly located in the middle of the Pacific Ocean, whose inhabitants are a close kin of the Maoris, suggested dropping the name “Cook” to the group of islands.

Kupe was there first.

The second conference was themed “Strengthening Cultural, Educational, Trade and Tourism Networks among the Melayu-Polynesian Ancestral Nations”.

While there was a sense of urgency in translating the many resolutions, I cannot help but assume the continuous relevance of the theme from the first conference, held in Seremban, Negri Sembilan in July of 2012, which was “Reestablishing and Revitalising Melayu-Polynesian Cultural Grounds and Global Relations”.

Three significant resolutions, among others, were the establishment of the Melayu-Maori-Polynesian Chamber of Commerce Business Council, and a university based in Auckland tentatively named as the Nusa Melayu-Polynesia International University. The other was revising history — resonating the oft repeated phrase in the conference — “The past is our future”.

In my paper, I articulated that for us to know ourselves, our identity and origins, we also have to know how we were constructed by others over the centuries. We have to internalise ourselves from within, we have to represent ourselves, and be conscious of our own voice and expressions of our being. I revisited two works relevant and much critical to the discourse.

One was Syed Hussein Alatas’ Myth of the Lazy Native: A Study of the Image of the Malays, Filipinos and Javanese from the 16th to the 20th Century and its Function in the Ideology of Colonial Capitalism published in 1977; and the other Decolonizing Methodologies: Research and Indigenous Peoples by Maori educationist and scholar Linda Tuhiwai Smith, published 22 years later in 1999.

While Syed Hussein adopts the sociology and philosophy of colonialism in the Asian setting and the concept of ideology as the system within which the representation of identity operates, Tuhiwai Smith holds no reservations on the Pakeha.

She advocated for a rewriting and rerighting “our position in history.” Writing history and theory are key sites in which Western research of the indigenous world have come together.

“Research” is inextricably linked to European imperialism and colonialism. According to Tuhiwai Smith, it is probably one of the dirtiest words in the indigenous world’s vocabulary.

History and theory evoke emotions. Being Maori was also ridiculed and condemned in academic and popular discourses.

In the Maori, we see outside of ourselves, that the production of knowledge is not always direct and neutral process. Even identifying ourselves as the Melayu-Polynesian rumpun (cluster) is not value free.

A pertinent example is the text of the Treaty of Waitangi in 1840. The Maori language text was signed by 45 rangatira (leaders) on Feb 6. No rangatira had signed the English language text.

There are some five versions of the Treaty in English, which, according to the Maoris, have conflicting translations and interpretations that are still being debated today.

The coloniser and the colonised, in Frantz Fanon’s words “…know each other well” — perhaps much too close for comfort.

http://www.nst.com.my/mobile/opinion/columnist/revitalising-maori-malay-world-relations-1.555018

See: http://drhashimjofhappiness.blogspot.co.nz/2012/07/international-conference-on-malay.html

See also Maori TV clip: http://www.youtube.com/watch?v=dSFumZsmbJ4

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Patron of the World Melayu-Polynesian Organisation, His Highness Prince – Yang Amat Mulia Tunku Zain Al-’Abidin ibni Tuanku Muhriz  (left) – more popularly known as Tunku ‘Abidin Muhriz, the son of Sultan, Yang di-Pertuan Besar of Negeri Sembilan (Malaysia), Tuanku Muhriz ibni Almarhum Tuanku Munawir.  Part of the Malaysian group with the Hon. Minister of Maori Affairs, Peter Sharples (3rd from left).

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Concurrent sessions: Toyer Farrath meeting the first arrivals, Prof Dato Nik Hassan Shuhaimi (Malaysia), Rawson Wright (Chairman of Taitokerau Forests Ltd, New Zealand) and presenter Mohd Yusof Abdullah (Director of Negeri Terengganau Museum, Malaysia).

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Expat, Toyer Farrath, delivering his paper on Globalisation and Multiculturalism: Working together on strengths, not Differences

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Toyer Farrath and Nuruniesah Farrath with Prof Dato Kamarudin Kachar (Malaysia), President of The World Melayu-Polynesia Organisation.

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Toyer Farrath with the Maori members of the Maori-Malay-Polynesian Society – organisers of the The 2nd International Maori-Melayu-Polynesian Ancestral Nations Conference (Waitangi, New Zealand).

See more at: https://www.facebook.com/MaoriMalayPolynesianAncestralNationsSociety

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Three Abdullahs: A Genealogy of Resistance

Posted by tahirfarrath on March 13, 2014

Tuan Guru (Imam Abdullah Qadi Abdus Salam), Imam Abdullah Haron and musician Abdullah Ibrahim share a first name but also a firm grounding in Islam. Together they have plotted a course of resistance to colonialism and Apartheid with Islam as their vehicle. The three Abdullahs lives have become salient points within the trajectory both of Islam in South Africa and in the story of South Africa itself.

Three Abdullahs: A Genealogy of resistance celebrated and reflected on this history by examining the visual representation of these figures in the public imagination through an exhibition format. UCT Honours in Curatorship student, Justin Davy, invited Weaam Williams, Igshaan Adams and Haroon Gunn-Salie, as artists, who deal with the theme of resistance in their work, to respond individually to the archive of the Three Abdullahs with new and existing works.

Weaam Williams presented Medora: Ancestral Omega, a performative installation which centres around the practice of pinning a Medora – a turban-like headdress – onto a Muslim brides head on her wedding day. The practice of crafting and pinning Medoras is closely linked to the history of Weaam’s family, her great-grandmother at one stage being the only person in Cape Town able to make a Medora. Furthermore, the work embraces women’s stories and responds to a male dominated history including that of the Three Abdullahs.

Fresh from a solo show entitled Have you seen Him? at Blank Projects, Igshaan Adams presented a ritualistic performance in response to the idea of legacy or “what we leave behind when we die”.

Haroon Gunn-Salie is a 2013 Sasol New Signatures finalist. He described being named after Imam Abdullah Haron as a “narrative he has been coming to terms with throughout his life”. Gunn-Salie will be digging deeper into the Haron archive and simultaneously adding to it through the course of the exhibition.

Special Guest James Matthews, the acclaimed poet and icon of the struggle against Apartheid, will collaborate with Haroon Gunn-Salie on a performative piece conceived for the exhibition.

It was hels at:  Centre for African Studies Gallery  Harry Oppenheimer Institute Building  Engineering Mall Road  University of Cape Town  Upper Campus  Rondebosch, Cape Town

The exhibition ran till 18 November, Monday to Friday between 12 and 4pm. By appointment only.

For more information or to arrange a visit after the opening event please contact Justin Davy on 0832120702 orjustinjoshuadavy@yahoo.com

The exhibition is curated by Justin Davy in fulfilment of the requirements of the Honours in Curatorship Course at the Centre for Curating the Archive, Michaelis, UCT.

http://www.artthrob.co.za/Galleries/Center-of-African-Studies.aspx

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Khoi-San: Abolish the term ‘coloured’

Posted by tahirfarrath on February 2, 2014

By Thamsanqa Magubane

The Witness

24/05/2013

Pietermaritzburg – The word “coloured” is a derogatory term that should be abolished like all other offensive terms, says the Khoi and San community in KwaZulu-Natal.

The leader of the Khoi-San in KwaZulu-Natal, Raymond Trollip, said members of the coloured community should be referred to by their different tribes such as the Khoi, San, Nama, Khorana and the Grique.

“The word ‘coloured’ must be removed like all the other names that have been removed. It is similar to the offensive K word.”

He said it had been coined by the “Dutchman to classify us from human beings to nothing”.

“Those who do not like to be referred to by these [tribe] names, they should simply be referred to as the ‘descendants’.”

Workshop

Trollip was addressing delegates at a workshop organised by the department of rural development and land reform in Pietermaritzburg on Thursday.

The event is aimed at collecting the views of coloured people about the possible reopening of the land claims process.

Their forefathers were dispossessed of their land in the 1800s and the current generation could not file land claims with the government because they lost their land before the 1913 cut-off date.

Trollip said that in their efforts not only to abolish the classifications of the past, the communities were also fighting to regain their culture and identity and were already looking at teaching one of their original languages, Nama, in schools in the province.

“We have identified the Nama language that should be taught in schools. It is an African language and would be easy to learn and would simply fall on the tongue,” he said.

“Right now our children are being taught Zulu and other languages, so the other children should also be taught to speak our language.”

Dignity

Trollip said much needed to be done to restore the dignity of the “coloured” community.

“We lost too much to even try to explain – our land, our livestock, our culture, language, way of life, our heritage sites and historic landmarks, our forefathers’ farms, our identity and our first-nation status.”

His words were echoed by Gabriel Marais, representative of the National Khoi and San in KwaZulu-Natal, who said it was important that their culture, language and heritage be revived.

Advocate Bheki Mbili of the department said the workshop would look at the concerns raised by the community.

“The Khoi-San indaba will provide the platform for more inputs to the policy document the department is currently developing to the benefit of all exceptional land restitution claims,” Mbili said.

- The Witness

http://www.news24.com/SouthAfrica/News/Khoi-San-Abolish-the-term-coloured-20130524

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Cape Malay Heritage Day

Posted by tahirfarrath on January 5, 2014

Cape Malay Heritage Day

Moegamat Hilmy Hartley’s presentation

Cape Malay Heritage Day1

cape Malay heritage silat1

Silat demonstration by Instructor Faheem Rhoda Jackson

cape Malay heritage dancers1

The Cushion dance of the Malay slaves

Cape Malay slave dance Cushion dance This dance was performed in Malaysia and Republic of Indonesia

cape Malay heritage dancers2

cape Malay heritage dancers4

Cape Malay Face of Melayu

Cape Malay Face of Melayu

Cape Malay Face of Melayu Cape Finalist Nashiya Salie

Finalist Nashiya Salie

Cape Malay UCT exhibition of the Medora

Cape Malay UCT exhibition of the Medora

Cape Malay Jamaat

Cape Malay Jamaat1

Cape Malay Jamaat2

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Farewell Nelson Madela

Posted by tahirfarrath on December 12, 2013

Mandela’s Journey With Islam, Muslims

OnIslam
7 December 2013

JOHANNESBURG – As millions worldwide bid farewell to Nelson Mandela, many Muslim eyes were turned back to history, reviving memories of a long history of interaction between Muslims and the iconic leader across the past decades.

Here are some key events that show a collection of milestones highlighting Mandela’s historic and warm interactions with Muslims, gathered by Cii Radio on Friday, December 6.

17 March 1992: Nelson Mandela pays a visit to the predominantly Muslim area of Bo Kaap in Cape Town – 17 March 1992
Mandela paid a visit to the predominantly Muslim area of Bo Kaap in Cape Town in 1992. He was met by, amongst others, the late author and historian Achmat Davids and the late Sheikh Nazeem Mohammed, then President of the Muslim Judicial Council.

24 March 1993: `Eid Message to the Muslim Community from ANC President Nelson Rolihlahla Mandela

In his message to Muslims in 1993, Mandela said, “I have always been particularly attached to the Muslim greeting – I thus greet you in the name of Peace.”

He has also praised the Muslim community, praying that their “sacrifice and discipline during the fast will stand this nation in good stead.”

He concluded his message saying, “On behalf of the National Executive Committee of the ANC and its entire membership I wish you all `Eid Mubarak and may you have a joyous day.”

9 May 1994: Nelson Mandela’s Address to the people of Cape Town, Grand Parade, on the Occasion of his inauguration as State President, 9 May 1994

In his inauguration speech, Mandela gave a remarkable speech which was concluded by the statement, “We can count amongst them Africans, Coloureds, Whites, Indians, Muslims, Christians, Hindus, Jews – all of them united by a common vision of a better life for the people of this country.”

1994: Nelson Mandela received Sheikh Yusuf Peace Award from the Muslim Women’s Federation, 10 September

Message by Mr Nelson Mandela to Sheikh Gabier and the Muslim community on the birthday celebrations of Prophet Mohammed(Meelad un Nabi)

“Today is the birthday of the Prophet Mohammed and our thoughts will be with you and the entire Muslim community, wherever in the world they may be, as you all gather at the various mosques to pay homage to a unique religious leader, whose influence continues to spread to practically every part of the world and to every nation,” Mandela said in his message.

October 1994 – Prominent Scholar Ahmed Deedat has an interesting encounter with Mandela (as narrated by Goolam Vahed in his book, “Ahmed Deedat: The Man and His Mission” p. 19)

“In October 1994, Ahmed Deedat received a call from Saudi Arabia at his Verulam home. When told that it was Nelson Mandela, the new South African president, Deedat recalled: ‘At first I thought it was a prank call, and did not take the matter seriously. However, when I realized that it was indeed the State President, I nearly fell off my seat.’
Mandela, who was on an official visit to Saudi Arabia, told Deedat that wherever he went people asked whether he knew Mr Deedat. He suggested that they meet on 6 November 1994 during Mandela’s visit to Durban. The meeting did not materialise because Deedat had to travel abroad, but he told reporters that he was greatly honoured and humbled at receiving the almost unbelievable telephone call from the President.”

Later when Ahmed Deedat fell into his illness, the following statement was made by the ambassador of South Africa:

“Mr Mandela is concerned about any South African living in any part of the world but the case of Deedat is special as he is highly respected, not only in South Africa, but in the world, for his dedication and hard work in the preaching of Islam during the past fifty years” (Ahmed Deedat: The Man and His Mission, by Goolam Vahed, p. 18)

11 July 1997: Lecture by President Nelson Mandela at the Oxford Centre for Islamic Studies

In his lengthy warm speech at the Islamic center in Oxford, Mandela gave an important lecture titled, ““Renewal and Renaissance – Towards a New World Order” in which he touched on the relation between Islam and Muslims in South Africa as well as his own reflections on the role of religions in the black continent.
“I am most grateful to the Oxford Centre for Islamic Studies for the invitation to share ideas with you. When da Gama finally reached the Indian Ocean, he found navigators there far more competent than himself to guide his expedition, and wisely he relied on them in the same way that I know that I am following where others have opened the way, and that we are amongst those from who we have much to learn,” he said.

“What encourages me to add my humble contribution, is the Centre`s commitment to the promotion of understanding, tolerance and co-operation as essential conditions for advancing the welfare of all.”

He went on saying, “African Muslim polities shared the ambivalence of other states and religions towards the colonial slave trade, protecting believers from the violation of their fundamental rights but also complicit in the trade in human lives.

“In the face of European colonialism, Islamic communities took their place along the whole spectrum of resistance politics, including the struggle against apartheid.”

30 January 1998: Speech by President Nelson Mandela at an Intercultural Eid Celebration

In his speech in Johannesburg, Mandela congratulated Muslims on their `Eid, reflecting on the deep roots of Islam in the history of South Africa.

“Africa has made Islam its own, from the very beginning when the African Christian King Negus and Abyssinia gave protection to the followers of Prophet Muhammad. That example of respect and co-operation points to the role religion can play, and the spiritual leadership it can provide, in contributing to the social renewal on our continent,” he said as part of his speech.

“Now that South Africa is free, the ties which the Islamic community has always had with other parts of our continent can flourish and enrich our nation without restraint or distortion. They are part of our common African heritage.”

12 April 2010: Sheikh Qaradawi meets Mandela

During his visit to South Africa, prominent Muslim scholar Sheikh Yousuf al-Qaradawi met South African leader Nelson Mandela and gifted him some of the books he authored on Islam and the Holy Qur’an.

Qaradawi hailed the South African leader as the “hero of Africa”.

Sheikh Aidh al Qarni invites Mandela to accept Islam

In a letter, whose date could not be verified, Sheikh Aidh al Qarni invited Mandela to accept Islam.

“I am one of millions on this globe who have read your autobiography, realized your struggle, admired your bravery and wondered about your sacrifices and devotion for the cause of your principles, your freedom and the freedom of your people,” the letter said.

“Therefore, I request you, I beseech you, and I do sincerely hope to hear your declaration of Islam loud and clear, the eternal statement, ‘La ilaha illa Allah, Mohammed Rasool-ullah’, [There is no deity worthy of worship but Allah alone, and Mohammed is Allah's Messenger.] At that time, all slave-servants of Allah, the Almighty, in all the six continents will applaud you, the holy city of Makkah will salute you, the Door of the holy shrine of Ka’bah will be opened for you, and the pulpits of the Islamic world will salute your name in great tumultuous praise.”

http://www.onislam.net/english/news/africa/466661-nelson-mandela-a-muslims-part-ii.html

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Book launch: The Strand Muslim Community

Posted by tahirfarrath on December 4, 2013

Strand

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Heritage Day Marked

Posted by tahirfarrath on November 7, 2013

23 September 2013

The heritage of Muslims in South Africa was celebrated at a special event organised by the Muslim Judicial Council (MJC) on national Heritage Day on Tuesday. The MJC teamed up with the Sandvlei Muslim Jamah and Awqaf SA to host the programme at the Sandvlei Kramat on Tuesday. The programme focused on the Kramat and the people that played a pivotal role in acquiring the land for the community.

There was a focus on educating the youth to the contributions and sacrifices made by the community, to preserve Islam during the apartheid era. “Our invitation is towards the broader community. We want young and old to come out towards the Sandvlei area and attend this vibrant programme,” said MJC secretary general Maulana Abdul-Khaliq Allie.

The focal point of the programme saw elders in the Sandvlei community, undertake in a panel discussion about some of the lessons they have learnt from their seniors and to relate their own stories. “Part of it will be one of the elders speaking about the history itself, about the development of the community and about the father figure, Khamis Daries, who passed away on his way to haj. Prior to that, he had played a pivotal role in the Claremont area with his family, and then also when they relocated to the Sandvlei area. He made sure that he left his footprint and that will be related tomorrow,” he said.

Allie said it was vital for Muslims to celebrate Heritage Day by honouring those who fought for Islam in the country. He said it was essential for the current and future generations to understand very clearly and identify with all South Africans, and to celebrate their heritage in line with the suffering and torture of all South Africans.

“We must be able to acknowledge the fact that our Islamic heritage and our contributions to liberation are very significant. Our elders, they suffered two colonial forces, the British and the Dutch. Islam was a banned religion. We can recall so much suffering and pain by our predecessors,” he said. He urged the community to celebrate Heritage Day, and preserve the countries rich legacy for future generations.

“When our children look at our achievements today, it must be appreciated because it was hard fought,” he said. The programme began at 10am with a Khatam al-Quran, followed by a 45 minute panel discussion from 11am. The MJC was then joined by ITV at 12pm.

Just after 12pm on Tuesday, Open Lines took a look at what Heritage Day meant to VOC listeners. VOC (Mubeen Banderker)

http://www.vocfm.co.za/index.php/news/2013-02-27-07-46-11/item/10658-2013-09-23-15-08-41

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Mandela Receives First Mahathir Global Peace Award

Posted by tahirfarrath on October 7, 2013

Mandela is the first recipient of Mahathir Award for Global Peace

By Martin Carvalho and Yuen Meikeng
Nation
TheStar.com
August 28, 2013

PUTRAJAYA: The inaugural Mahathir Award for Global Peace has been awarded to former South African president Nelson Mandela.

Current South African president Jacob Zuma accepted the award on Mandela’s behalf.

Describing Mandela as a friend, Tun Dr Mahathir Mohamad said it was appropriate that the South African leader was the first recipient of the award as he was truly a man of peace.

“I remember the first time I met Mandela in Zambia just after he was released from prison in Robben Island.

“I was expecting a broken or bitter man for he had spent 27 years in jail. Instead, I found a man who was extremely rational and who thought nothing but the welfare and well-being of the people in Africa,” he said.

Dr Mahathir said Mandela should have been bitter but the former president told him that he had made friends with the jailers who provided him with newspapers to read.

The Mahathir Award for Global Peace will be presented annually to recognise those who have made valiant efforts in promoting peace.

During his keynote address at the launch of the Mahathir Award for Global Peace here yesterday, Dr Mahathir said election candidates in all countries should pledge to abstain from war so that governments in the world would be dedicated to upholding peace.

The former prime minister said voters should not pick election candidates who do not make such a pledge.

“The world is getting more democratic. People have the right to choose their governments and leaders,” he said.

Such a move, he said, would lead to the world having governments dedicated to peace.

“The future generation has a role to play. It is going to be a long struggle but I am sure if young people realise the need to criminalise war, the need to promote peace, then God willing, peace can be achieved,” he said.

The Mahathir Award for Global Peace is an international peace award by the Mahathir Global Peace Foundation, which was formed to contribute to global peace efforts.

During the event, the foundation presented Dr Mahathir with the Lifetime Campaigner for Global Peace award.

http://www.thestar.com.my/News/Nation/2013/08/28/Mandela-is-the-first-recipient-of-Mahathir-Award-for-Global-Peace.aspx

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Sulawesi Fishermen in 1600 knew of the Land (Australia)

Posted by tahirfarrath on September 7, 2013

Muslims in Australia since the 1600s

IslamInAustralia
by Abdul Shaheed Drew

Before British Colonization.
Growing up in Australia, the school curriculum teaches us that the Englishman Captain James Cook discovered Australia in 1770 (or at least it was the eastern side). Likewise one may hear a brief mention of the Dutch who made contact with the western and northern sides of Australia in the 17th Century. In any case when it came to history, national or international, we only heard of a selected Eurocentric version. Sad is the case when the rich history between the Indonesians and the Indigenous Australians is not given any mention in our school curriculum.

[A replica of Captain Cooks ship (The Endeavour) can usually be found docked beside the National Maritime Museum in Sydney. Ironically, inside the Museum, one can find a nice description of the Indonesian fishermen who visited Australia over one hundred years before Captain Cook. On display is an array of artefacts which the Indonesians left behind as proof of their frequent contact.]

Muslim fishermen from Sulawesi Island in the Indonesian archipelago began collecting trepang (sea slug or sea cucumber) from Australias north as early as the mid 1600s. It was not until the 1700s and throughout the 1800s that the trepang trade was in full swing.

Although Indonesians did not begin fishing in Australia for trepang until the mid 1600s, it is obvious they were aware of this land well before that. However, we cannot put a particular date as to how early that was (e.g. 15th-16th Century). It was likely that the Dutch heard of the Land to the South through the Indonesians . The Yolngu who inhabited the north-eastern side of Arnhem Land had very early contact with the Macassans of Sulewesi. The Gowanese Sultanate of Southern Sulawesi incorporated Australias northern tip as land under the Kingdom of Gowa. A map of the extent of this kingdom which included Australias northern tip can be viewed in the Sultans palace in Makassar (see Makassar and Northeast Arnhem Land Missing Links and Living Bridges). The extent of that kingdom was suppressed when the Dutch took over and monopolized Gowas control on trade in the 1660s.

The two major tribes of Sulawesi where the Makassar and Bugis tribes. The trepeng gatherers are commonly referred to as Makassans. Yet, there were considerable numbers of Buginese fisherman who frequented Australia.

The Makassans used to refer to Australia as the land of Marege. Every year they would travel to the land of Marege using the monsoon winds. In many cases Aboriginals would be hired by the Indonesian fisherman to assist in gathering trepang (sea slug or sea cucumber) in return for provisions. With the exception of a few isolated incidents, the ongoing contact was peaceful and positive. The native Aboriginals and their visitors from Sulawesi built a strong bond that lasted centuries. There were many cases of Aboriginals riding on the Praus (boats) to return with the Indonesians to Sulawesi Island. Additionally, many Makassan words were absorbed into the Aboriginal languages.

Places where trepang was prepared are visible til this day. These fishermen mostly remained on the coast. It is in these areas where they left behind many artefacts such as pots and crockery. The abundance of tamarind trees on Australias northern coast resulted from the seeds left behind by the Indonesians. Tamarind seeds would normally be used to flavour their rice. Amongst the tamarind trees are the wooden posts which mark the graves of Indonesians who past away on this land. After all of that, the indigenous Australians drew detailed cave and bark paintings giving descriptions of the of a significant history more Australians should be aware of.

After spending four months at a time they would gather tonnes of trepang. A good season could draw in 20 tonnes. Trepang would be gutted, dried out and smoked in temporary smoke houses on Australias coast. Chinese Junks would dock at the Port of Makassar on Sulewesi Island and purchase many tonnes of trepang from the Indonesians. Therefore, as Charles Campbell Mcknight put it, Australias first modern industry was trepang. It was conducted by brown-skinned MuslimsThe present pattern of Australian development has obscured these facts, so that many are surprised by the diversity of the continents history (Journey to Marege).

Australia eventually was colonised by the British in 1788. It was not until the late 1800s that the new colonial power sought to profit from the annual visitors to the north. Taxes were introduced and enforced along with licence restrictions for the praus. These restrictions had a significant effect, however, they did not put an end to the industry. By these measures both sides continued to benefit from the trepang industry. After a couple more setbacks, the final decision was made to halt the visits indefinitely on the 26th of July 1906. A letter was thus sent to Sulawesi to inform them that they will no longer be allowed to fish for trepang in Australian waters.

http://islaminaustralia.com/2013/07/21/muslims-in-australia-since-the-1600s/

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Filipino group Claims to Sultanate of Sulu

Posted by tahirfarrath on August 5, 2013

Filipino group on Borneo claims to represent sultanate, Malaysia says

Jethro Mullen, CNN
February 15, 2013

An unusual standoff is unfolding on the island of Borneo where about 100 men from the southern Philippines have come ashore demanding to be recognized as representatives of a sultanate that has historical claims on the area, Malaysian authorities said.

Malaysian police and armed forces are negotiating with the men, who arrived by boat Tuesday in the remote, eastern district of Lahad Datu, in the Malaysian state of Sabah on Borneo.

The men claim to be the “Royal Army of the Sultanate of Sulu” and say they don’t want their people to be sent away from the area, Tan Sri Ismail Omar, the Inspector General of the Royal Malaysian Police, said Thursday, according to the country’s national news agency Bernama.

Malaysian security forces have surrounded the village where the men are, and discussions with the group are “proceeding well,” Ismail said. “We have told them to leave Sabah peacefully, as we do not want any situation which can threaten the security of the people,” he added.

Founded in the 1400s, the Sultanate of Sulu (Jolo) once encompassed numerous islands in the southern Philippines. At one point, it also comprised parts of Borneo, including Sabah.
The historical connection still fuels tensions between Malaysia and the Philippines, with Manila retaining a “dormant claim” to Sabah through the Sultanate of Sulu, according to the CIA World Factbook.

Sulu is now part of the Autonomous Region in Muslim Mindanao in the southern Philippines, an area whose islands come within a few dozen kilometers of Sabah and where Islamic militants groups such as Abu Sayyaf operate.

A previous hostage drama

In 2000, gunmen associated with Abu Sayyaf kidnapped more than 20 people, including Malaysians and Europeans, from a resort on the Sabah island of Sipadan, about 100 kilometers south of Lahad Datu, and held them for ransom in the southern Philippines.

The group of Filipino men cornered in Lahad Datu say they don’t want to be linked with any militant group in the Philippines, Ismail said, according to Bernama. But police don’t rule out that the men are armed, he said.

“So far the situation is not tense and they appear to be behaving well,” Ismail was quoted as saying. “We believe the group has friends in the village but do not have homes there.”
Malaysian Prime Minister Najib Razak said it was important that the matter “be resolved without any bloodshed,” Bernama reported.

Philippine government and military officials are coordinating with their Malaysian counterparts on the matter, the official Philippines News Agency (PNA) reported Friday.
Abigail Valte, a spokeswoman for Philippine President Benigno Aquino III, said the government is trying to “ascertain the facts” about the situation, according to PNA.
She said Manila was ready to provide assistance to those involved in the standoff after Philippine diplomats in Malaysia had assessed the situation.

The Philippine foreign ministry and the Malaysian prime minister’s office didn’t immediately respond to requests for comment from CNN on Friday. Philippine military officials declined to comment on the matter.

According to PNA, Manila still claims much of the eastern part of Sabah, which was leased to the British North Borneo Company in 1878 by the Sultanate of Sulu. In 1963, Britain transferred Sabah to Malaysia, a move that the sultanate claimed was a breach of the 1878 deal.

CNN’s Kathy Quiano contributed to this report.

http://edition.cnn.com/2013/02/15/world/asia/malaysia-philippines-standoff/index.html

See also:

http://www.aljazeera.com/news/asia-pacific/2013/02/201321824845491993.html

http://news.xinhuanet.com/english/world/2013-02/24/c_132189220.htm

http://edition.cnn.com/2013/03/04/world/asia/malaysia-philippines-standoff

http://www.mindanews.com/top-stories/2013/03/18/lawyer-of-sulu-sultans-heirs-malaysia-should-turn-over-sabah-but-adds-final-say-will-be-from-philippine-govt-body/

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