Kenyataan Penuh ulasan mengenai dakwaan UPSIKINI terhadap pemain catur dan kawalan politik Kampus UPSI

Salam Perpaduan dan Salam 1 Malaysia semua,

Saya begitu tertarik dengan kolumnis UPSIKINI mengenai pemain catur dan politik kawalan di Kampus UPSI. Sebagai ahli Majlis Perwakilan Pelajar yang memegang peranan sebagai Exco Perpaduan & Integrasi adalah wajar saya tampil ke hadapan bagi mengulas mengenai artikel ini bagi mengelakkan kekeliruan. Pelbagai presepsi mengenai MPP dikeluarkan dalam kebanyakkan artikel di mana mana blog di seluruh negara terutama mengenai organisasi MPP itu sendiri. MPP atau dikenali sebagai Majlis Perwakilan Pelajar atau dikenali MPM ( Majlis Perwakilan Mahasiswa) di beberapa Universiti merupakan sebuah badan tertinggi mahasiswa di seluruh Universiti. MPP berperanan sebagai suara mahasiswa dan mahasiswi yang boleh bertindak secara proaktif dalam melicinkan pentadbiran dan membantu Universiti. Namun ia bukanlah sebagai pak turut semata-mata seperti mana yang dilaungkan ramai mahasiswa. MPP juga merupakan jambatan perhubungan antara mahasiswa dengan pihak pentadbiran.

Dakwaan mengenai adanya pencatur di dalam kabinet MPP merupakan satu dakwaan tidak berasas malah wujudnya campur tangan pihak tertentu juga tidak berasas. Hal ini demikian kerana di pihak MPP, kami dipilih secara terus oleh mahasiswa dan bukannya dipilih oleh pihak pentadbir. Kami dipilih turut melalui sistem pilihanraya yang telus dan adil yang dipantau oleh pihak yang diamanahkan. Sekiranya ada dakwaan MPP dicaturkan, menurut pandangan saya yang merasai sendiri hidup sebagai MPP, tidak pernah langsung kami mendapat campur tangan dari pihak pentadbir atau pihak berkaitan. MPP diberi kebebasan bergerak dan mengendalikan sesuatu program atau membawa isu tidak kira isu nasional atau kampus asalkan ia tidak bertentangan dengan AUKU. Malah kami sering kali diminta memberi pandangan mengenai beberapa isu penting oleh pihak pentadbir dan kami turut dibawa berbincang bersama-sama dalam mencari jalan penyelesaian.

Mengenai dakwaan MPP tidak bersuara mengenai isu kebajikan dan lain lain isu seperti dikatakan kolumnis UPSIKINI:

“Kepimpian yang ada hanya sekadar sahaja. Isu kebajikan mahasiswa tiada yang bersuara. Posting, sistem pendaftaran akademik, isu kebejatan sosial tiada pemimpin mahasiswa yang endah. Kerosakan pendidikan dan pergelutan politik murahan bukan lagi menjadi bahan kritik mereka. Pastinya ungkapan ‘bagai lembu dicucuk hidung mungkin sinonim dengan mereka”.

Bagi saya yang berada dalam saf kepimpinan MPP, saya menyangkal dakwaan kononnya MPP tidak berjuang dan bersuara mengenai isu-isu kebajikan, posting, sistem pendaftaran akademik, isu kebajetan sosial dan lain-lain isu. Sebenarnya semua ini kami suarakan dalam mesyuarat bersama-sama dengan pihak pentadbir termasuk dengan Naib Canselor kita sendiri. Bahkan isu sejagat mengenai dunia pendidikan negara turut dibawa ke Konvensyen MPP di Estet, Bangi dan Majlis Perundingan Pelajar Kebangsaan. Cuma mungkin kurangnya promosi dan pendedahan yang dilakukan MPP menyebabkan wujudnya ungkapan MPP tidak buat kerja atau MPP tidak bersuara. Malah MPP 2010/2011 merupakan antara MPP yang proaktif dalam kampus kali ini kerana isu-isu seperti bas ke Proton City, sistem pendaftaran, kebajikan, isu bas untuk baktisiswa dan banyak lagi telah berjaya dibawa oleh barisan kepimpinan MPP kali ini. Malah ada di antara kami dilabelkan sebagai MPP bersuara lantang oleh pihak pentadbir atas dasar memperjuangkan suara mahasiswa dan menyampaikan isu-isu tersebut terus ke pihak pentadbir. Malah ada beberapa isu yang disuarakan kami mungkin tidak berhasil pada masa kami tetapi akan menjadi hasil pada masa datang untuk kebaikkan bakal junior-junior kita nanti. Sebagai contoh, isu yang saya perjuangkan setiap kali mesyuarat dengan Naib Canselor dan Timbalan Naib Canselor mengenai penempatan Ambilan Julai 2008 semula selepas praktikal, tidak akan terus berhasil pada masa ini, tetapi hasilnya akan kita lihat selepas praktikal tersebut. Namun yang penting pihak pentadbir Universiti sudah mengambil berat isu ini secara serius dan saya berharap MPP yang akan datang meneruskan isu ini sebab ia melibatkan kebajikan mahasiswa itu sendiri

Selain itu, di pihak MPP, mengenai kem kepimpinan menjadi syarat pertandingan jawatan dalam MPP, saya ingin membawa satu kenyataan:

Kalau takut dilambung ombak jangan berumah di tepi pantai.

Kenapa saya berkata demikian kerana sebagai bakal pemimpin kita hendaklah sentiasa bersedia dalam apa juga situasi. Dakwaan mengenai manipulasi pihak JHEPA mengunakan sebagai syarat pemilihan MPP seharusnya bukan isu kerana syarat ini sudah masuk tahun kedua digunakan. Kenapa perlu hal ini dibangkitkan semula. Bagi yang berminat mengikuti kursus MPP ini, anda haruslah berani untuk mengorbankan masa bagi mengikuti kursus ini walau apa terjadi kerana anda bakal pemimpin yang sentiasa bersedia. Jikalau tidak bersedia mengorbankan apa sahaja, usah cakap ingin menjadi pemimpin mahasiswa kerana diri seorang pemimpin itu seharusnya sentiasa berkorban dan bersedia bukannya hanya pandai berfalsafah dan berkata-kata tetapi tidak ada perlaksanaan. Justeru itu, saya menyeru kepada semua mahasiswa yang ingin menjadi ahli MPP, daftarlah dengan JHEPA bagi kursus kepimpinan yang Mahasiswa UPSI 2010 di Bahagian Pembangunan Pelajar sebelum 16 Disember ini. Sama-samalah kita memeriahkan pilihanraya kampus akan datang.

Akhir sekali saya berharap perjelasan ini dapat memberi gambaran bagaimana kerja MPP dalam membawa suara pelajar terutama di UPSI sebagai ”Student Leader” yang betul-betul berkesan. Terima kasih kepada saudara kolumnis UPSIKINI yang mengeluarkan artikel yang agak menarik ini. Saya juga berharap agar para mahasiswa UPSI bersama-sama dengan kepimpinan MPP dalam memperjuangkan bersama sama suara mahasiswa dan bersama-sama membantu universiti dalam mencapai visi dan misi Universiti. Saya juga berharap supaya mahasiswa UPSI yang ada cadangan atau isu-isu penting atau apa-apa pandangan, jangan malu berjumpa dengan pihak MPP kerana kami terbuka mendengar pandangan anda dan kami bersedia untuk dikritik sekiranya ada kekurangan. Kami berada di MPP adalah kerana anda dan suara serta kebajikan anda merupakan amanah kami untuk disuarakan dan diselesaikan.

Sekian Terima Kasih dan Salam perjuangan..
Yang Ikhlas,
Samuel Sila Mathew Unjah
Exco Perpaduan & Integrasi Majlis Perwakilan Pelajar
Universiti Pendidikan Sultan Idris
Sesi 2009/2010

Penutupan Pendaftaran Kursus Secara Online

PERKEMBANGAN SISTEM PENDAFTARAN KURSUS ONLINE:
Perhatian Kepada Semua Pelajar ISMP Semester 1,2 dan 3

Sistem Pendaftaran Kursus Secara Online akan ditutup buat sementara waktu untuk membolehkan kerja-kerja teknikal dilaksanakan bagi memastikan sistem berjalan lancar.

Untuk makluman, penutupan sistem ini akan bermula seperti berikut:

Tarikh : 12 November 2010 (Jumaat)

Masa : Dari jam 8.00 mlm - 12.00 mlm

Sebarang perkembangan selanjutnya akan dimaklumkan dari semasa ke semasa.

Sekian, harap maklum.

Sebarang pertanyaan, sila hubungi kami.

Unit Pendaftaran
Bahagian Hal Ehwal Akademik
05-450 6923/6992
e-mail : redzuan@upsi.edu.my

Iban History

The Ibans are a branch of the Dayak peoples of Borneo.In Malaysia,most Ibans are located in Sarawak,a small portion in Sabah and some in west Malaysia. They were formerly known during the colonial period by the British as Sea Dayaks. Ibans were renowned for practising headhunting and tribal/territorial expansion. A long time ago, being a very strong and successful warring tribe, the Ibans were a very feared tribe in Borneo. They speak the Iban language.

Today, the days of headhunting and piracy are long gone and in has come the modern era of globalization and technology for the Ibans. The Iban population is concentrated in Sarawak, Brunei, and in the West Kalimantan region of Indonesia. They live in longhouses called rumah panjai. Most of the Iban longhouses are equipped with modern facilities such as electricity and water supply and other facilities such as (tar sealed) roads, telephone lines and the internet. Younger Ibans are mostly found in urban areas and visit their hometowns during the holidays. The Ibans today are becoming increasingly urbanised while (surprisingly) retaining most of their traditional heritage and culture.

The origin of the name Iban is a mystery, although many theories exist. During the British colonial era, the Ibans were called Sea Dayaks. Some believe that the word Iban was an ancient original Iban word for people or man. The modern-day Iban word for people or man is mensia, a slightly modified Malay loan word of the same meaning (manusia).

The Ibans were the original inhabitants of Borneo Island. Like the other Dayak tribes, they were originally farmers, hunters, and gatherers. Not much is known about Iban people before the arrival of the Western expeditions to Asia. Nothing was ever recorded by any voyagers about them.

The Ibans were unfortunately branded for being pioneers of headhunting. Headhunting among the Ibans is believed to have started when the lands occupied by the Ibans became over-populated. In those days, before the arrival of western civilization, intruding on lands belonging to other tribes resulted in death. Confrontation was the only way of survival.

In those days, the way of war was the only way that any Dayak tribe could achieve prosperity and fortune. Dayak warfare was brutal and bloody, to the point of ethnic cleansing. Many extinct tribes, such as the Seru and Bliun, are believed to have been assimilated or wiped out by the Ibans. Tribes like the Bukitan, who were the original inhabitants of Saribas, are believed to have been assimilated or forced northwards as far as Bintulu by the Ibans. The Ukits were also believed to have been nearly wiped out by the Ibans.

The Ibans started moving to areas in what is today’s Sarawak around the 15th century. After an initial phase of colonising and settling the river valleys, displacing or absorbing the local tribes, a phase of internecine warfare began. Local leaders were forced to resist the tax collectors of the sultans of Brunei. At the same time, Malay influence was felt, and Iban leaders began to be known by Malay titles such as Datu (Datuk), Nakhoda and Orang Kaya.

In later years, the Iban encountered the Bajau and Illanun, coming in galleys from the Philippines. These were seafaring tribes who came plundering throughout Borneo. However, the Ibans feared no tribe, and fought the Bajaus and Illanuns. One famous Iban legendary figure known as Lebor Menoa from Entanak, near modern-day Betong, fought and successfully defeated the Bajaus and Illanuns. It is likely that the Ibans learned seafaring skills from the Bajau and the Illanun, using these skills to plunder other tribes living in coastal areas, such as the Melanaus and the Selakos. This is evident with the existence of the seldom-used Iban boat with sail, called the bandung. This may also be one of the reasons James Brooke, who arrived in Sarawak around 1838, called the Ibans Sea Dayaks. For more than a century, the Ibans were known as Sea Dayaks to Westerners.

Religion, Culture and Festival

The Ibans were traditionally animist, although the majority are now Christian, some of them Muslim and many continue to observe both Christian and traditional ceremonies, particularly during marriages or festivals.

Significant festivals include the rice harvesting festival Gawai Dayak, the main festival for the Ibans.Other festivals include the bird festival Gawai Burong and the spirit festival Gawai Antu. The Gawai Dayak festival is celebrated every year on the 1st of June, at the end of the harvest season, to worship the Lord Sempulang Gana. On this day, the Ibans get together to celebrate, often visiting each other. The Iban traditional dance, the ngajat, is performed accompanied by the taboh and gendang, the Ibans’ traditional music. Pua Kumbu, the Iban traditional cloth, is used to decorate houses. Tuak, which is originally made of rice, is a wine used to serve guests. Nowadays, there are various kinds of tuak, made with rice alternatives such as sugar cane, ginger and corn.

The Gawai Burong (the bird festival) is held in honour of the War God, Singalang Burong. The name Singalang Burong literally means “Singalang the Bird”. This festival is initiated by a notable individual from time to time and hosted by individual longhouses. The Gawai Burong originally honoured warriors, but during more peaceful times evolved into a healing ceremony. The recitation of pantun (traditional chants by poets) is a particularly important aspect of the festival.

For the majority of Ibans who are Christians, some Chrisitian festivals such as Christmas, Good Friday, Easter, and other Christian festivals are also celebrated. Most Ibans are devout Christians and follow the Christian faith strictly.

Despite the difference in faiths, Ibans of different faiths do help each other during Gawais and Christmas. Differences in faith is never a problem in the Iban community. The Ibans believe in helping and having fun together. This is ironic for a tribe who once waged war with others due to differences.

Musical & Dancing Heritage

Iban music is percussion-oriented. The Iban have a musical heritage consisting of various types of agung ensembles – percussion ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drones without any accompanying melodic instrument. The typical Iban agung ensemble will include a set of engkerumungs (small agungs arranged together side by side and played like a xylophone), a tawak (the so-called ‘bass’), a bendai (which acts as a snare) and also a set of ketebung (a single sided drum/percussion).

The Iban as well as the Kayan also play an instrument resembling the flute called ‘Sape’. The Sape is the official musical instrument for the Malaysian state of Sarawak. It is played similarly to the way rock guitarists play guitar solos, albeit a little slower, but not as slow as blues. One example of Iban traditional music is the taboh.

The Ibans perform a unique dance called the ngajat. It serves many purposes depending on the occasion. During Gawais, it is used to entertain the people who in the olden days enjoy graceful ngajats as a form of entertainment. Iban men and women have different styles of ngajat. The ngajat involves a lot of precise body-turning movements. The ngajat for men is more aggressive and depicts a man going to war, or a bird flying (as a respect to the Iban god of war, Singalang Burong). The women’s form of ngajat consists of soft, graceful movements with very precise body turns. Each ngajat is accompanied by the taboh or the body.

Branches Of Iban Peoples

Although Ibans generally speak a dialect which is mutually intelligible, they can be divided into different branches which are named after the geographical areas where they reside.

Majority of Ibans who live around the Lundu and Samarahan region are called Sebuyaus.

Ibans who settled in areas in Serian district (places like Kampung Lebor, Kampung Tanah Mawang & others) are called Remuns. They may be the earliest Iban group to migrate to Sarawak.

Ibans who originated from Sri Aman area are called Balaus.

Ibans who come from Betong, Saratok & parts of Sarikei are called Saribas.

The Lubok Antu Ibans are classed by anthropologist as Ulu Ai Ibans.

Ibans from Undup are called Undup Ibans. Their dialect is somewhat a cross between the Ulu Ai dialect & the Balau dialect.

Ibans living in areas from Sarikei to Miri are called Rajang Ibans. They are the majority group of the Iban people. They can be found along the Rajang River, Sibu, Kapit, Belaga, Kanowit, Song, Sarikei, Bintangor, Bintulu and Miri. Their dialect is somewhat similar to the Ulu Ai dialect.

In Kalimantan (Indonesian part of Borneo), Iban people are even more diverse. The Kantu, Air Tabun, Semberuang, Sebaru’ , Bugau, Mualang & along with many other groups are classed as “Ibanic people” by anthropologist. They can be related to the Iban either by the dialect they speak or their custom, ritual & their way of life.

Benci Tapi Rindu..Malaysia Dan Indonesia..Konflik??

Tajuk perbincangan berkaitan ketegangan hubungan diplomatik Indonesia-Malaysia. Hubungan Malaysia-Indonesia tidak konsisten; turun naik dan hangat dingin sejak 1960-an bagai kata-kata dalam lagu ‘Benci Tapi Rindu’ Hetty Koes Endang, penyanyi terkenal Indonesia.

Konflik terbahar ekoran tindakan ahli Barisan Demokratik Rakyat Indonesia (Bendera) melemparkan najis ke dalam kawasan pejabat kedutaan Malaysia di Jakarta.
Jakarta daripada perkataan Jawa klasik bermaksud kejayaan tuntas merupakan kota 12 juta jiwa yang tidak pernah tidur. Di kota inilah pada 17 Ogos 1945 kemerdekaan Indonesia diisytiharkan. Di kota inilah juga tercetusnya rusuhan kaum yang dahsyat dari 13-15 Mei 1998 sebelum presiden 32 tahun berkuasa Suharto terpaksa berundur. Dalam peristiwa itu, peribumi Indonesia menyerang kaum Cina sehingga banyak kedai milik orang Cina dibakar dan dimusnahkan oleh perusuh, dan banyak perempuan Cina diperkosa. Orang Cina, sekitar 6 peratus penduduk Indonesia kaya raya dan menguasai 70 peratus ekonomi Indonesia. Ketakutan, maka mereka lari ke luar negara termasuk Singapura, Hong Kong dan Amerika Syarikat waktu kegawatan sosiopolitik itu.
Demonstrasi atau unjuk rasa dalam istilah Indonesia, sesuatu yang lumrah di negara 240 juta jiwa itu. Sebagai orang yang sering berkunjung ke Indonesia, khususnya Jakarta sejak 20 tahun lalu, saya kerap menyaksikan demonstrasi di bulatan di hadapan Hotel Indonesia di tengah-tengah jantung kota yang sentiasa menggelegak itu.
Ganyang Malaysia

Sebenarnya, perasaan benci segelintir rakyat Indonesia terhadap Malaysia berlaku sejak konfrontasi dilancarkan Sukarno pada 1963. Indonesia tidak bersetuju dengan pembentukan Malaysia membabitkan wilayah Borneo Utara (Sabah), Sarawak dan Singapura yang disifatkan Sukarno satu bentuk neokolonialisme dan percubaan menghimpit dan memulaukan negara itu. Konfrontasi dengan slogan ganyang Malaysia selama 33 bulan berlaku sehingga 1966.

Konfrontasi secara rasmi dianggap tamat sesudah termetrainya Perjanjian Pemulihan Hubungan antara kedua-dua negara itu pada tahun 1966. Menteri Luar Indonesia, Adam Malik menyifatkan perjanjian itu sebagai kejayaan besar untuk bangsa Melayu, manakala Tun Abdul Razak, Timbalan Perdana Menteri Malaysia menyifatkannya sebagai satu era baharu dalam hubungan diplomatik dua negara serumpun. Namun, sesudah itu satu per satu konflik tercetus, dan memuncak pada 2002 membabitkan pulau Sipadan dan Ligitan yang berakhir dengan kekalahan Indonesia di Mahkamah Antarabangsa di Belanda. Sepanjang dekad ini satu per satu demonstrasi dilancarkan pihak tertentu di Jakarta termasuk oleh Bendera, Laskar Merah Putih, Forum Kebangsaan Indonesia dan Forum Betawai Rempug.

Berbanding rakyat Malaysia, mengapakah setiap kali tercetus konflik, segelintir rakyatnya unjuk rasa? Adakah ini mencerminkan watak rakyat Indonesia yang emosional, tidak matang, mudah melatah dan mahu mengambil undang-undang di tangan sendiri? Atau mereka mempunyai muslihat atau agenda untuk merosakkan hubungan dua negara serumpun itu? Atau mungkinkan kerana dendam terhadap Malaysia, kalau tidak pun kerana iri hati terhadap kejayaannya? Dalam keluaran terbaharu, 9 Ogos lalu, majalah antarabangsa Newsweek meletakkan Malaysia pada kedudukan 37 berbanding Indonesia nombor 73 dalam penarafan “The Best Country in The World”. Teratas ialah Finland, kedua, Switzerland dan ketiga, Sweden. Sebagai negara 240 jiwa dengan 17 ribu pulau, Indonesia tentu tidak mahu dikalahkan? Ia tentu mahu sentiasa menang. Apabila negara itu kalah, umpamanya dalam tuntutan terhadap pulau Sipadan dan Ligitan, ia merupakan satu pukulan hebat terhadap maruah dan egonya. Ia bagai singa luka yang mahu membalas dendam. Ia tidak mahu diperlekeh, dihina dan dipandang rendah.

Jurang komunikasi
Sebahagian daripada konflik dan ketegangan berpunca daripada jurang komunikasi yang lebar antara kedua-dua negara. Akibatnya timbul salah faham dan salah tanggapan rakyatnya. Keadaan ini diburukkan lagi oleh peranan media Indonesia yang mengikut pengamatan saya cenderung mengapi-apikan sentimen rakyatnya. Sesuatu isu membabitkan penderaan pembantu rumah, tenaga kerja Indonesia (TKI) tidak dibayar gaji, dan terbaharu tiga pegawai maritim dan perikanannya ditahan di negara ini diperbesar-besarkan. Isu terbabit dilaporkan dan dibincangkan secara meluas, tidak objektif dan emosional sekali oleh sebahgian media, termasuk rancangan bicarawara TV.
Kita perlu ingat, 15 stesen TV berpangkalan di Jakarta termasuk TransTV, Indosiar, RCTI, TV ONE dan TVRI. Dan di Jakarta sahaja terdapat sekitar 20 akhbar seperti Kompas, Republika, Pos Kota, Media Indonesia, Suara Pembaruan, Seputar Indonesia dan Jakarta Post. Itu belum lagi termasuk sekurang-kurangnya terdapat empat akhbar di setiap 27 provinsi atau wilayahnya. Media berkenaan sejak jatuhnya Suharto sesudah reformasi dan demonstrasi mahasiswa universiti di Jakarta pada 1998 kelihatan begitu bebas untuk menyiarkan apa-apa sahaja yang mereka mahu, termasuk mengritik presidennya Susilo Bambang Yudhoyono. Mereka juga tidak teragak-agak mengkritik Malaysia. Bagi mereka, Malaysia perlu diajar dan dibelasah kerana tidak peka terhadap perasaan mereka.

Media Indonesia tidak profesional
Akibat laporan tidak beretika, berat sebelah dan tidak profesional, atas alasan tertentu, termasuk untuk mengejar rating demi pendapatan periklanan, media terbabit sanggup mengguriskan perasaan rakyat negara ini. Maka terbenamlah persepsi dan imej yang negatif dalam kalangan rakyatnya tentang rakyat Malaysia. Antara persepsi dan imej yang digambarkan melalui media Indonesia ialah rakyat kita angkuh, perompak dan penciplak, tidak sedar diri, tidak bersikap sebagai tetangga yang baik, mahu menyakiti tetapi tidak mahu disakiti dan sebagainya. Sebagai pengampang media, editor perlu lebih bertanggungjawab dan bukannya mabuk dalam euforia atas nama kebebasan. Mereka perlu membantu meredakan keadaan dan bukannya mengapi-apikan sentimen rakyatnya. Atau kita memerlukan attase penerangan yang mahir dan berpengalaman di kedutaan kita di Jakarta untuk merapatkan jurang komunikasi dan menangani krisis komunikasi.

Daripada pengamatan beberapa hari di Jakarta baru-baru ini, dalam kes terbaharu, mereka mahu mendesak agar SBY meminta Malaysia memohon maaf. Rakyat dan pemimpin politiknya mahu Presiden Indonesia yang telah berada di kerusi tertinggi Indonesia sejak 2004 itu bersikap tegas, berani dan bijak menangani isu hubungan diplomatik, dan tidak mahu beliau mengalah. Terdapat tuntutan agar dutanya di Malaysia dipanggil balik, serta agar pemerintah Indonesia menurunkan status hubungan diplomatik dengan Malaysia. Malah, terdapat anjuran agar Malaysia dikenakan semacam kejutan terapi. Adakah kejutan terapi itu termasuk melemparkan kotoran manusia – sesuatu yang boleh dianggap keterlaluan, biadab dan merendahkan maruah Indonesia sendiri?
Mungkinkah anda masih ingat bagaimana ahli kumpulan tertentu termasuk Bendera dan Laskar Merah Putih mengikat kepala dengan kain merah putih dan mengadakan sekatan bersenjatakan buluh runcing di Jalan Menteng dan Diponegoro di jantung kota berkenaan untuk ‘membersihkan’ rakyat Malaysia? Buluh runcing merupakan lambang sewaktu Indonesia menuntut kemerdekaan daripada penjajah Belanda. Masihkah anda ingat bagaimana 300 orang pemuda Indonesia dikatakan dilatih menjalani ilmu kebal dan bersedia menyerang dan mengganyang Malaysia? Dan tahun lepas Bendera mengancam hendak menyerang Malaysia, tetapi terbukti kemudiannya ketuanya hanya bercakap besar?
Kembali kepada kewarasan
Oh, Tuhanku, kembalikan mereka ini kepada kewarasan dan akal sihat, dan bukannya dikuasai emosi keterlaluan agar mereka insaf akan kesan perbuatan mereka itu terhadap dua negara berjiran yang menganggap diri serumpun dan adik-beradik.
Media kita dan rakyat kita setakat ini bersikap waras dan tidak mengikut rentak tari penunjuk perasaan di Jakarta dan beberapa kota lain. Penunjuk perasaan terbabit kadangkala boleh bersikap liar, agresif dan emosional dan mengeluarkan kata-kata kesat, biadab dan melampau. Mereka ini merupakan penunjuk perasaan kelas rendah, miskin, kurang berpelajaran dan sanggup menyumpah seranah, memijak-mijak bendera kita dengan bayaran serendah RM10 dan nasi bungkus dengan tempe. Pendek kata, mereka ialah penunjuk perasaan upahan yang sanggup bertindak ekstrem. Sebahagian ahli Bendera dikatakan mereka yang pernah diusir dari Malaysia kerana masuk secara haram atau kecewa dengan segelintir majikan Malaysia yang tidak melayan mereka dengan baik seperti tidak membayar gaji.

Hubungan Malaysia-Indonesia tidak harus dibenarkan untuk dirosakkan oleh segelintir manusia yang tidak berakal sihat. Nasib baik, SBY dan Perdana Menteri Datuk Najib Razak mempunyai hubungan yang baik. Mereka faham bahawa tindakan penunjuk perasan itu bukan mencerminkan sikap atau pendirian kerajaan. Banyak kerugian jika hubungan dua negara itu terus-terusan berkonflik dan tegang, termasuk dari segi ekonomi, pelancongan, dan pelaburan. Dan ingat, terdapat sekitar 1.5 juta pekerja Indonesia di Malaysia.

Selagi ada bulan dan bintang
Namun percayalah, selagi ada bintang dan bulan dan selagi terdapat pekerja Indonesia di Malaysia dan pelabur Malaysia di Indonesia, serta kita masih berkongsi sempadan yang sama di laut dan darat, selagi itu kita akan terus berkonflik. Bak kata P.Ramlee sedangkan lidah lagi tergigit. Soalnya, kita tentu tidak mahu hanya kerana konflik itu, rakyat kedua-dua negara menderita dan kerugian. Hakikatnya, yang melakukan tunjuk perasan itu ialah segelintir rakyat Indonesia. Rakyat Indonesia perlu insaf bahawa rakyat Malaysia tidaklah sekejam dan seburuk yang mereka fikirkan atau persepsikan. Di mana-mana pun akan tetap ada manusia yang tidak baik, termasuk mereka yang mendera pembantu rumah. Banyak juga orang Indonesia yang terbabit dalam kes jenayah, membawa dadah, melakukan pembunuhan dan berkelahi. Mereka lupa peribahasa di mana bmi dipijak, di situlah langit di junjung. Tetapi, apabila tindakan dikenakan sesuai dengan undang-undang negara ini, rakyat Indonesia marah. Di Jakarta pun sering dilaporkan bagaimana orang kaya mendera dan menyeksa pembantu rumah, kebanyakannya orang Jawa.

Sebagai orang yang banyak kenalan di Jakarta dan Indonesia, tanggapan saya, rakyat Indonesia sebenarnya begitu berbudi bahasa dan sopan, sama seperti di Malaysia, terdapat ramai rakyatnya yang sopan dan berbudi bahasa. Jika hendak belajar bagaimana melayan tetamu, termasuk di restoran dan kompleks beli-belah, pergilah ke Indonesia. Jadi, jangan hanya kerana nila setitik nila rosak susu sebelanga. Kita perlu berdamai, bertindak bijak, rasional, tidak berprasangka buruk; sebaliknya Indonesia dan Malaysia perlu sama-sama bertekad menjadi jiran yang baik.

Jadual Perjalanan Bas Mahasiswa Baru Sarawak Dan Sabah 2010

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

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.

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.