KHAMIS (1 JULAI 2010)
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
9.00 am UPSI 11.00 am LCCT/KLIA
2.30 pm LCCT/KLIA 4.30 pm UPSI
5.00 pm UPSI 7.00 pm LCCT/KLIA
7.30 pm LCCT/KLIA 9.30 pm UPSI
10.00 pm UPSI 12.00 pm LCCT/KLIA
12.30 am LCCT/KLIA 2.30 am UPSI
JUMAAT (2 JULAI 2010)
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
9.00 am UPSI 11.00 am LCCT/KLIA
2.30 pm LCCT/KLIA 4.30 pm UPSI
5.00 pm UPSI 7.00 pm LCCT/KLIA
7.30 pm LCCT/KLIA 9.30 pm UPSI
10.00 pm UPSI 12.00 pm LCCT/KLIA
12.30 am LCCT/KLIA 2.30 am UPSI
SABTU (3 JULAI 2010)
BAS A
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
9.00 am UPSI 11.00 am LCCT/KLIA
12.00 pm LCCT/KLIA 2.00 pm UPSI
2.30 pm UPSI 4.30 pm LCCT/KLIA
5.00 pm LCCT/KLIA 7.00 pm UPSI
7.30 pm UPSI 9.30 pm LCCT/KLIA
10.00 pm LCCT/KLIA 12.00 am UPSI
BAS B
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
11.00 am UPSI 1.00 pm LCCT/KLIA
2.00 pm LCCT/KLIA 4.00 pm UPSI
4.30 pm UPSI 6.30 pm LCCT/KLIA
7.00 pm LCCT/KLIA 9.00 pm UPSI
9.30 pm UPSI 11.30 pm LCCT/KLIA
12.00 am LCCT/KLIA 2.00 am UPSI
AHAD (4 JULAI 2010)
BAS A
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
9.00 am UPSI 11.00 am LCCT/KLIA
12.00 pm LCCT/KLIA 2.00 pm UPSI
2.30 pm UPSI 4.30 pm LCCT/KLIA
5.00 pm LCCT/KLIA 7.00 pm UPSI
7.30 pm UPSI 9.30 pm LCCT/KLIA
10.00 pm LCCT/KLIA 12.00 am UPSI
BAS B
MASA BERTOLAK DESTINASI MASA TIBA DESTINASI
11.00 am UPSI 1.00 pm LCCT/KLIA
2.00 pm LCCT/KLIA 4.00 pm UPSI
4.30 pm UPSI 6.30 pm LCCT/KLIA
7.00 pm LCCT/KLIA 9.00 pm UPSI
9.30 pm UPSI 11.30 pm LCCT/KLIA
12.00 am LCCT/KLIA 2.00 am UPSI
Sebarang Permasalahan bolehlah menghubungi saya di talian 0137117477
Tuesday, June 29, 2010
Wednesday, June 16, 2010
Iban Tattoo
For Borneo's Dayak peoples, spirits embody everything: animals, plants, and humans. Many groups have drawn on this power by using images from nature in their tattoos, creating a composite of floral motifs using plants with curative or protective powers and powerful animal images.
Tattoos are created by artists who consult spirit guides to reveal a design. Among Borneo's Kayan people, women are the artists, a hereditary position passed from mother to daughter. Among the Iban, the largest and most feared indigenous group in Borneo, men apply the tattoos.
These tattoos are blue-black, made of soot or powdered charcoal, substances thought to ward off malevolent spirits. Some groups spike their pigment with charms—a ground-up piece of a meteorite or shard of animal bone—to make their tattoos even more powerful.
For the outline, the artist attaches up to five bamboo splinters or European needles to a stick. After dipping them in pigment, he or she taps them into the skin with a mallet. Solid areas are filled in with a circular configuration of 15 to 20 needles.
Ritual Tattooing
Traditionally, Dayak tattooing was performed in a sacred ritual among gathered tribe members. Among the Ngaju Dayak, Krutak said, the tattoo artist began with a sacrifice to ancestor spirits, killing a chicken or other fowl and spilling its blood.
After a period of chanting, the artist started an extremely painful tattooing process that often lasted six or eight hours. Some tattoos were applied over many weeks.
For coming-of-age tattoo rituals, the village men dressed in bark-cloth. This cloth, made from the paper mulberry tree, also draped corpses and was worn by widows.
Tattooing, like other initiation rites, symbolized both a passing away and a new beginning, a death and a life.
Head-hunting Tattoos
One Dayak group, the Iban, believe that the soul inhabits the head. Therefore, taking the head of one's enemy gives you their soul. Taking the head also conferred your victim's status, skill and power, which helped ensure farming success and fertility among the tribe.
Upon return from a successful head-hunting raid, participants were promptly recognized with tattoos inked on their fingers, usually images of anthropomorphic animals.
Head-hunting was made illegal over a century ago—but even today, an occasional head is still taken.
Borneo Scorpion Tattoo
One of the great islands of the world, is part of the Malay Archipelago located southwest of the Philippines. It is also one of the few places today where tattooing continues to be practiced in a tradition that may stretch back thousands of years. Although it is but an island, it is home to several native subgroups: the Iban (also called the Sea Dayak), Kayan, Kenyah, and Land Dayak. Often times, though, these peoples are grouped under the single term Dayak, used to refer to any of the indigenous people of the interior of this lush and mountainous island. In the late 1800s, anthropologists started to become interested in the traditional cultures of the peoples of the region and several investigative expeditions were mounted. From these, as well as the work of modern researchers, we are provided a rare glimpse behind some of the symbols at work in tattooing and the meanings that they hold. As with many indigenous forms of tattooing around the globe, the art of tattooing was not simply art for arts sake. Instead, tattooing was an integral part of the culture, a ritual expression, specifically connected with spiritual beliefs. The scorpion symbol, also sometimes known as kala, was noted particularly in Iban tattoo designs by Charles Hose (a civil officer who worked in Borneo over twenty years) and William McDougall (an English anthropologist) in their 1912 publication The Pagan Tribes of Borneo. However, the authors note that the “scorpion” design is actually based on the highly stylized image of the aso, the mythical dog/dragon associated with protection from malevolent spirits. Hose and McDougall suggest that the Iban adopted their tattoo designs from other subgroups on the island and created their own interpretations afterwards.
In the kala design, the claws of the scorpion were originally the back end of the dog while the hooked ends at the back of the scorpion design were originally the open jaws of the mouth of the dog. Although it has no particular significance in the scorpion design, even the rosette-like eye of the dog still persists in the center.
Tattoos are created by artists who consult spirit guides to reveal a design. Among Borneo's Kayan people, women are the artists, a hereditary position passed from mother to daughter. Among the Iban, the largest and most feared indigenous group in Borneo, men apply the tattoos.
These tattoos are blue-black, made of soot or powdered charcoal, substances thought to ward off malevolent spirits. Some groups spike their pigment with charms—a ground-up piece of a meteorite or shard of animal bone—to make their tattoos even more powerful.
For the outline, the artist attaches up to five bamboo splinters or European needles to a stick. After dipping them in pigment, he or she taps them into the skin with a mallet. Solid areas are filled in with a circular configuration of 15 to 20 needles.
Ritual Tattooing
Traditionally, Dayak tattooing was performed in a sacred ritual among gathered tribe members. Among the Ngaju Dayak, Krutak said, the tattoo artist began with a sacrifice to ancestor spirits, killing a chicken or other fowl and spilling its blood.
After a period of chanting, the artist started an extremely painful tattooing process that often lasted six or eight hours. Some tattoos were applied over many weeks.
For coming-of-age tattoo rituals, the village men dressed in bark-cloth. This cloth, made from the paper mulberry tree, also draped corpses and was worn by widows.
Tattooing, like other initiation rites, symbolized both a passing away and a new beginning, a death and a life.
Head-hunting Tattoos
One Dayak group, the Iban, believe that the soul inhabits the head. Therefore, taking the head of one's enemy gives you their soul. Taking the head also conferred your victim's status, skill and power, which helped ensure farming success and fertility among the tribe.
Upon return from a successful head-hunting raid, participants were promptly recognized with tattoos inked on their fingers, usually images of anthropomorphic animals.
Head-hunting was made illegal over a century ago—but even today, an occasional head is still taken.
Borneo Scorpion Tattoo
One of the great islands of the world, is part of the Malay Archipelago located southwest of the Philippines. It is also one of the few places today where tattooing continues to be practiced in a tradition that may stretch back thousands of years. Although it is but an island, it is home to several native subgroups: the Iban (also called the Sea Dayak), Kayan, Kenyah, and Land Dayak. Often times, though, these peoples are grouped under the single term Dayak, used to refer to any of the indigenous people of the interior of this lush and mountainous island. In the late 1800s, anthropologists started to become interested in the traditional cultures of the peoples of the region and several investigative expeditions were mounted. From these, as well as the work of modern researchers, we are provided a rare glimpse behind some of the symbols at work in tattooing and the meanings that they hold. As with many indigenous forms of tattooing around the globe, the art of tattooing was not simply art for arts sake. Instead, tattooing was an integral part of the culture, a ritual expression, specifically connected with spiritual beliefs. The scorpion symbol, also sometimes known as kala, was noted particularly in Iban tattoo designs by Charles Hose (a civil officer who worked in Borneo over twenty years) and William McDougall (an English anthropologist) in their 1912 publication The Pagan Tribes of Borneo. However, the authors note that the “scorpion” design is actually based on the highly stylized image of the aso, the mythical dog/dragon associated with protection from malevolent spirits. Hose and McDougall suggest that the Iban adopted their tattoo designs from other subgroups on the island and created their own interpretations afterwards.
In the kala design, the claws of the scorpion were originally the back end of the dog while the hooked ends at the back of the scorpion design were originally the open jaws of the mouth of the dog. Although it has no particular significance in the scorpion design, even the rosette-like eye of the dog still persists in the center.
Saturday, June 5, 2010
GAWAI DAYAK FESTIVAL
GAWAI DAYAK FESTIVAL
The Gawai Dayak festival is celebrated yearly on 1 June in Sarawak, is both a religious and social festival. Gawaj means ritual or festival and Dayak is a collective name for the tribes of Iban, Bidayuh, Kayan, Kenyah, Kelabit, Murut and more.
Tracing its roots back to as early as 1957, the Gawai Dayak festival was formally gazetted on 25 September, 1964 as a public holiday in place of Sarawak Day. The first official celebration being on 1 June, 1965, Gawai Dayak became a symbol of unity, aspiration and hope for the Dayak community and is an integral part of Dayak social life today.
Preparations for the festival begin early with brewing of tuak (rice wine) and traditional delicacies like penganan (cakes from rice flour, sugar and coconut milk). On Gawai eve, glutinous rice is roasted in bamboo known as ngelulun pulut.
The celebration starts on the evening of 31 May with a ceremony called Muai Antu Rua (to cast away the spirit of greediness), signifying the non-interference of the spirit of bad luck in the celebrations. Two children or men each dragging a chapan (winnowing basket) will pass each family’s room in the Iban longhouse with each family throwing unwanted articles into the basket. The unwanted articles are then tossed to the ground from the end of the longhouse for the spirit of bad luck.
Around 6pm, the offering ceremony known as miring will take place, with ritual music; gendang rayah being performed beforehand. The feast chief will thank the gods for the good harvest, ask for guidance, blessings and long life as he sacrifices a cockerel. Dinner will then be served, while everyone talks and mingles awaiting for midnight.
At the stroke of midnight, a gong is sounded and the tuai rumah will lead everyone in drinking the Ai Pengayu (tuak for long life) at the same time wishing each other ‘long life, health and prosperity’ (gayu-guru, gerai- nyamai). A procession to welcome the spirits known as Ngalu Petara ensues with a procession walking up and down the entire length of the longhouse.
The celebration now gets merrier with dancing and traditional music being played. Others will recite pantun (poetry). Other activities that may follow the next day include cock-fighting, blowpipe demonstrations and ngajat (dancing) competitions.
On this day, the homes of the Dayaks will be open to visitors. In the longhouses, a practice called masu pengabang takes place where guests will be served with tuak by the host before they can enter the longhouse.
The Gawai Dayak festival may last up to several days, with visitors being welcomed to the homes of the Dayaks throughout the festival. It is also this
time of year that many Dayak weddings take place, as it is rare for all members of the community to assemble at the longhouse at one time.
In Sarawak’s capital city of Kuching, the festivities and celebrations of the Gawai Dayak commence even a week before with enchanting street parades and cultural activities. On the eve of the Gawai, a beauty pageant is held crowning several Gawai Queens, one for each Iban, Bidayuh and Orang Ulu communities.
Some notable places to visit during the Gawai Dayak festival are The Skrang River, The Lemanak River, Batang Ai and Annah Rais. Gawai Dayak is one of the best times to visit Sarawak as the festivities are aplenty and the lifestyle comes alive, embracing visitors within the celebrations.
The Gawai Dayak festival is celebrated yearly on 1 June in Sarawak, is both a religious and social festival. Gawaj means ritual or festival and Dayak is a collective name for the tribes of Iban, Bidayuh, Kayan, Kenyah, Kelabit, Murut and more.
Tracing its roots back to as early as 1957, the Gawai Dayak festival was formally gazetted on 25 September, 1964 as a public holiday in place of Sarawak Day. The first official celebration being on 1 June, 1965, Gawai Dayak became a symbol of unity, aspiration and hope for the Dayak community and is an integral part of Dayak social life today.
Preparations for the festival begin early with brewing of tuak (rice wine) and traditional delicacies like penganan (cakes from rice flour, sugar and coconut milk). On Gawai eve, glutinous rice is roasted in bamboo known as ngelulun pulut.
The celebration starts on the evening of 31 May with a ceremony called Muai Antu Rua (to cast away the spirit of greediness), signifying the non-interference of the spirit of bad luck in the celebrations. Two children or men each dragging a chapan (winnowing basket) will pass each family’s room in the Iban longhouse with each family throwing unwanted articles into the basket. The unwanted articles are then tossed to the ground from the end of the longhouse for the spirit of bad luck.
Around 6pm, the offering ceremony known as miring will take place, with ritual music; gendang rayah being performed beforehand. The feast chief will thank the gods for the good harvest, ask for guidance, blessings and long life as he sacrifices a cockerel. Dinner will then be served, while everyone talks and mingles awaiting for midnight.
At the stroke of midnight, a gong is sounded and the tuai rumah will lead everyone in drinking the Ai Pengayu (tuak for long life) at the same time wishing each other ‘long life, health and prosperity’ (gayu-guru, gerai- nyamai). A procession to welcome the spirits known as Ngalu Petara ensues with a procession walking up and down the entire length of the longhouse.
The celebration now gets merrier with dancing and traditional music being played. Others will recite pantun (poetry). Other activities that may follow the next day include cock-fighting, blowpipe demonstrations and ngajat (dancing) competitions.
On this day, the homes of the Dayaks will be open to visitors. In the longhouses, a practice called masu pengabang takes place where guests will be served with tuak by the host before they can enter the longhouse.
The Gawai Dayak festival may last up to several days, with visitors being welcomed to the homes of the Dayaks throughout the festival. It is also this
time of year that many Dayak weddings take place, as it is rare for all members of the community to assemble at the longhouse at one time.
In Sarawak’s capital city of Kuching, the festivities and celebrations of the Gawai Dayak commence even a week before with enchanting street parades and cultural activities. On the eve of the Gawai, a beauty pageant is held crowning several Gawai Queens, one for each Iban, Bidayuh and Orang Ulu communities.
Some notable places to visit during the Gawai Dayak festival are The Skrang River, The Lemanak River, Batang Ai and Annah Rais. Gawai Dayak is one of the best times to visit Sarawak as the festivities are aplenty and the lifestyle comes alive, embracing visitors within the celebrations.
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