Abstract
This article aims to describe the construction of the Malay-river-civilisation as reflected in 21 paintings painted by Riau Malay artists. In-depth analysis was carried out using a semiotic approach to reveal the ideas and interpretation informing the images. The analysis focuses on the principal signs, images, and symbols presented in these 21 paintings. The findings reveal that the ideas of the Malay-river are strongly related to past and present civilizational understandings. The image of the river had a presence for the Malays, and it was established in four main categories of how artists presented their paintings, namely via: myth, the spirit of life, the identity of Islam, and the dark side of modern civilisation. This study suggests the message promoted through these images communicates to their audience that, beyond the beauty of the Malay cultural identity, nature, and civilisation, there are challenges relating to marginalisation, environmental destruction, and corruption. Keywords: river, Malay, civilisation, painting, semiotic
Highlights
The term Melayu, Malayu, or Malay, is very ancient, it is a term used to define the state of being Malay or of distinguishing Malay characteristics, and is used to refer to personifying that which binds the Malay people and forms the basis of their identity and unity
The messages reveal the identities of the Malay people in Riau regarding their rivers. This present study introduces the cultural perspective from one of the sub-ethnic groups of Malay who reside in Riau Province regarding their rivers and civilisation
The semiotic approach on visual arts, focusing on them in the paintings was carried out to explore the ideas beyond hem and to take a stance on understanding why the major theme is named the Malay-RiverCivilisation construction
Summary
The term Melayu, Malayu, or Malay, is very ancient, it is a term used to define the state of being Malay or of distinguishing Malay characteristics, and is used to refer to personifying that which binds the Malay people and forms the basis of their identity and unity. Malays seem united by a notional shared identity albeit somehow divided by divergent histories, political boundaries, and the peculiarities of local experience and variant dialects (Barnard, 2004). People who Junaidi & Budianto Hamuddin call themselves Malay can be found in many countries in Southeast Asia, or specific people who reside in Sumatra or the Straits of Melaka region. The term 'Malay' is widely used and readily understood in this region, it remains open to varying interpretations due to its varied and fluid characteristics. 'Malay', as an identity, or nationality, is considered as one of the most challenging and perplexing concepts in themulti-ethnic world of Southeast Asia (Barnard & Maier, 2004). In this study, the term Malay refers to Riau Malay in Sumatra, Indonesia
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