Hikayat Hang Tuah Research Articles

From Hikayat Hang Tuah to Bharat Ek-Khoj: A Malay Culture Hero in an Indian Docudrama

Hang Tuah, the most illustrious warrior figure in Malay literature, is said to have lived in Malacca during the reign of Sultan Mansur Shah in the 15th century. The story of Hang Tuah has fascinated audiences for many centuries and continues to be retold and fashioned to attract modern audiences. This study traces the adaptation of Hang Tuah across different languages, cultures and media. It explores the adaptation of Hang Tuah by an Indian from India. The objective of this study is to analyse what transpires in the adaptation of a Malay literary text to an Indian docudrama and make a close analysis of Hang Tuah as a Malay culture hero based on Hikayat Hang Tuah. His qualities as a culture hero are discussed thoroughly according to the concept of a culture hero by Jerome Long. At the same time, this research allows the readers to go into the Indian mind, asking especially the director to explain why he decided to adapt Hang Tuah in his historical docudrama. This study article critically analyses the transformation of the Malay culture hero, Hang Tuah, in the literary text entitled Hikayat Hang Tuah to Hang Tuah in the docudrama entitled Bharat Ek-Khoj. The transformation is examined in the context of literature-to-film adaptation. The relation between the original source and the screen adaptations is also investigated.

Keintelektualan Masyarakat Johor: Tradisi Persuratan Merentas Zaman

The sultanate of Johor emerged as a maritime trade civilization, centred along the Johor River around the 16th and 17th century CE. Its administrative centre shifted to the Riau-Lingga islands in the next century, and returned to the mainland state of Johor in the late 19th century. Between the 16th and 18th centuries, the sultanate of Johor emerged as a great Malay empire, a respected political entity and centre of international trade. However, these aspects should be seen as moving in line with the intellectual apogee of the Johor people. Therefore, the objective of this article is to prove that throughout the 16th and 18th centuries, the sultanate of Johor also became a centre of development of literature, language and culture. Many intellectuals emerged in Johor. The second objective is to discuss the multi-genre literary scene in Johor. Beginning with the two great Malay works, Sulalatus Salatin by Tun Sri Lanang and the Hikayat Hang Tuah, the Johor intelligentsia produced various literary works (history, literature, language, religion, statecraft, fiction, and so on) in the following centuries. Respected members of the intelligentsia produced greatly intellectual works, such as Raja Haji Ahmad, Raja Ali Haji, Raja Khalid Hitam, Raja Ali Kelana, Muhammad Ibrahim Munshi, Muhammad Salleh Perang, Muhammad Said Sulaiman and many others. This paper focuses on writtings and intellectuality in fields of history, literature and language. This study uses the qualitative method in history, especially focusing on library research. This study proves that Johor society is highly prolific in the flowering of literary and intellectual activities. This situation was also in line with the development of printing and associational activities, thus providing the intellectuality of Johor throughout time.

KELAYAKAN BAHAN AJAR CERITA RAKYAT DALAM BUKU TEKS BAHASA INDONESIA SEKOLAH MENENGAH ATAS

The purpose of this reasearch was to describe the feasibility of teaching folklore materials in various Indonesian class X textbooks used by teachers and students in carrying out learning at school. The types of package books are as follows; 1) Indonesian Language Teacher Book for class X of the Ministry of Education and Culture in 2021, the folklore studied is entitled; a.) The Tale of the Noble senses and b) The Tale of Bayan Budiman 2) The Indonesian Language Smart Book for class X Erlangga, the folklore under study is entitled; a) The Tale of Panji Semirang and b) The Tale of Sri Rama and 3) The Book of Indonesian Language and Literature for class X Yrama Widya, the folklore under study entitled; a.) The Tale of Hang Tuah and b) The Tale of Raja Balad. The research method used in this study is the content analysis method, this method is used to reveal further and in-depth information from a text, symbol, image and so on. The saga studied has various advantages and disadvantages in each aspect, of the six saga, which are not suitable for use in teaching materials are the Hikayat Hang Tuah and Raja Balad in the book "Smart Indonesian Language for Class X SMA" the two saga do not have complexity and clarity in terms of content, apart from that no stimulus was shown before the writing of this saga was listed.

Metamorphosis

The word metamorphosis representing the meaning the process of transformation, alteration, change and rebirth. Metamorphosis is an idea inspired from the adaptation of traditional Malay male attire which is transformed into a more casual and fashionable attire as well as wearable for any occasions. This contemporary design of traditional Malay male attire provides a phenomenon as it goes together with the current fashion development in the world of globalization. The main aim of this study is to explore, examine and analyze the nature of Malay clothes. This study also describes the existence of type of dresses, the way they are used and sensitivity to clothes received as a heritage of Malay culture. As stated by Siti Zainon Ismail (2004) since the 15th century AD, there is the concept of clothing, "wearing the Malay way" recorded in old Malay literary texts in “Hikayat Hang Tuah”. The writing is viewed as a cultural record of clothing, how it is used and elements of traditional values ​​and norms in the Malay culture. Objective for this product is to transform the traditional style of Malay male attire to a “new look” by following the current fashion trend. Every piece of the design plays with the characters and the uniqueness of this traditional attire which is persistently inscribed in the Malay history books such as kekek, pesak, cekak musang, tulang belut and many more. The wearing of traditional Malay male attire can be seen nowadays only in certain events and occasions. Among the attire studied here are baju Kurung teluk belanga, baju sikap, baju kehormatan Barat, baju takwa, and baju kurung cekak musang. These original designs are given a new twist or in other word, new fashion trends. The usage of stripes and checker patterns gives life and reminisce the memory the once loved age-old patterns. The softer denim fabric is used to give it a trendier effect instead of the usually used fabrics. It can be concluded that what modernization have done on this traditional attire to be as a casual wear for Malaysian men is acceptable.

Hang Tuah: A Malay Icon Transcending Time

This article will focus discussion on the proof of the existence of Hang Tuah as a historical figure and an icon that symbolizes the Malay community's sense of heroism, velour, loyalty, uprightness, deep love for his country and king, and as a knowledgeable and universal man of the world, familiar with the customs and the ways of many foreign countries, conversant in ten world languages, a fearless warrior and a diplomat of a global standing. Hitherto many considered him to be a mere mythical figure. This article, however, will prove, using the primary and secondary data and artifacts as basis of study, that he was a living person, who had served with the greatest velour and loyalty in the court of the 15th century kingdom of Malacca. The primary data comprising firstly the official court chronicle, the Rekidai H?an of the ancient Chinese Kingdom of Ryukyu, secondly the Commentaries of Great Afonso Dalboquerque: Second Viceroy of India, and thirdly the engraving on one of the walls of the remnants of ancient Indian Kingdom of Vijayanagara at Hampi, India, depicting the figure of Hang Tuah riding a horse. The secondary data comprising the Hikayat Hang Tuah and the Malay Annals (Sulalatus Salatin), both are well-known Malay literary historical works describing fully the exploits of Hang Tuah as the super hero of the Malay world. The findings in both the primary and secondary data proved beyond any doubt the existence of Hang Tuah in history, serving as a warrior, admiral and diplomat in the 15th century Kingdom of Malacca. Further research on the sea journeys of Hang Tuah crossing seven seas, will no doubt strengthen further the character of Hang Tuah as an iconic Malay hero transcending times and ages.

EMOSI POSITIF PEMIMPIN MELAYU DAHULU DALAM TEKS TRADISIONAL MELAYU

This research intends to identify the positive emotions of the early Malay leaders in the Malay traditional texts named Hikayat Raja Pasai (HRP), Hikayat Merong Mahawangsa (HMM), and Hikayat Hang Tuah (HHT). The emotions of all the early Malay leaders were identifiable through the authors’ writings in each text. There are two theories to be combined and utilized in this research: Phenomenology of Feeling and Sigmund Freud Psychoanalysis. The three aforementioned traditional texts were used as the main data sources in this research. A checklist based on utilized theories was administered and the data collection method used was an observation; then a checklist table was generated based on the used theories. The results show the positive emotions of the early Malay leaders as observable in the traditional texts. This research may lend valuable insights about the positive emotions of early Malay leaders in the traditional texts to future researchers. The implication of this study is as guidance to the Malay leaders at this time in dealing with emotions.

Lapisan Budaya Keris Taming Sari dalam Hikayat Hang Tuah: Pendekatan Budaya dan Semiotik

The Keris is a short-bladed dagger considered to be the traditional weapon of the Malays. The dagger known as “keris Taming Sari” is the weapon of Hang Tuah in Hikayat Hang Tuah. This keris is not only a traditional Malay weapon but also a symbol of Malay culture. However, there have not been any systematic studies about the keris Taming Sari. Based on the cultural studies of Edgar H. Schein, Taming Sari can be seen as a cultural organization with a layered structure. Each cultural layer has a specific meaning. The first layer is the artifact layer and the second layer is the value layer; both of these are obvious or explicit. However, the third layer is hidden or unseen. For this, it is necessary to use Roland Barthes’s semiotics approach. Two codes have been selected, namely the symbolic code and the cultural code, to interpret the meanings within this third layer. This study finds that in the first layer, keris Taming Sari has a form that consists of the hilt, sheath and blade. In the second layer, the usage value is evident, as keris Taming Sari is a weapon and a gift. By using the symbolic code, this third layer of Taming Sari reveals magical and miraculous values, while the cultural code reveals that the third layer indicates two underlying beliefs: animism and feudalism. The three cultural layers together give keris Taming Sari its own identity as a cultural artifact in Malay culture

UNSUR PEMBENTUK FRASA EKSOSENTRIS DALAM HIKAYAT HANG TUAH

Exocentric Phrase Forming Elements in Hikayat Hang Tuah. The purpose of this study was to describe the exocentric phrase forming elements in Hikayat Hang Tuah. This type of research is descriptive qualitative with the object of research in the form of phrases in Hikayat Hang Tuah. The data in this study are sentences containing exocentric phrases from data sources in the form of Hikayat Hang Tuah book documents. Observation techniques are used in data collection techniques, while the data analysis method in this study is the agih method with techniques for direct elements as a basic technique and advanced techniques in the form of sloping techniques. In Hikayat Hang Tuah there are three types of exocentric phrases (1) exocentric phrases directive with phrase-forming elements in the form of prepositions+nouns; (2) nondirective exocentric phrases with phrase-forming elements, namely particles/designations +adjectives and particles/word designations+nouns; and (3) connective exocentric phrases which form the phrase in the form of conjunctions+verbs. The diversity of linguistic elements in Hikayat Hang Tuah shows the manifestation of literary works as a manifestation of the richness of language.

Tabung Haji: Public Concern and Future Direction


 The organisation of pilgrimage welfare in Malaysia traces back to the Sultanate of Malacca in the 15th century, as recorded in the classical Malay literature of Hikayat Hang Tuah. In modern times, the Muslim Pilgrim Ordinance was launched in 1951 by the British administration to oversee the welfare of pilgrims. Among the primary areas in which the ordinance wishes to assist are the financial management and preparation by the pilgrims before they depart to Mecca, in addition to funeral arrangements of pilgrims who passed away. Based on the idea of Ungku Abdul Aziz bin Ungku Abdul Hamid, a renowned Malay economist and Royal Professor, the Parliament established the Malayan Muslim Pilgrims Savings Corporation in August of 1962, under the Parliament Act No. 34. The corporation was initially established to pioneer a shariahcompliant investment vehicle to help Malayan Muslims perform the last pillar of Islam and manage their funds in a shariah-compliant manner.
 
 
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PERUBAHAN PENGGUNAAN MODALITAS INTENSIONAL DALAM BAHASA MELAYU DAN BAHASA INDONESIA

Modality is the means of the speaker for his involvement in the truth of his speech propositions. In the semantic level, modalities can appear in all languages with their respective expressions. Modalities according to Alwi (1992) consist of intentional modalities, epistemic modalities, deontic modalities, and dynamic modalities. This study aims to look at changes in use in the aspects of intentional modalities in Malay and Indonesian. The data taken is in the form of Malay texts Hikayat Hang Tuah (1700), Hikayat Indera Nata (1800), and Ronggeng Dukuh Paruk (1982)..

EDUCATIONAL VALUES IN 'HIKAYAT HANG TUAH' MALAY FOLKTALE

Globalization era has affected in the changes of Indonesian people’s values. The changes has gradually transformed norms in society. Therefore, it is urgent to educate character values to the new generations. It can—among others—be conducted by learning from Hikayat Hang Tuah, a classic Malay literary work which contains values relevant to both daily lives and character education. This article is aimed at describing some values included in Hikayat Hang Tuah. The character education contained by the story is considered having relevance to the program established by Ministry of Education and Culture nowadays. The findings show that Hikayat Hang Tuah loads different educational values ranging from the aspects of religion, nationalism, integrity, autonomy, to cooperation. Hopefully, this article can give contributions to the development of students’ character education from Hikayat Hang Tuah story.

‘A Malay knight speaks the white man’s tongue’

ABSTRACTSasterawan Negara Professor Emeritus Muhammad Haji Salleh (b.1942) is a major Malay poet and literary scholar. Mainly educated in English and writing his early poetry largely in that language, he made a decision during his late twenties to write his further poetry only in Malay. His poetry now exists in English, Malay, a small number of Malay translations of his own works first published in English, and a much larger number of his own English translations of works that were first published in Malay. His scholarship has focused on the aesthetics of the classical Malay literary tradition, and he has recently published an English translation of the epic, the Hikayat Hang Tuah. This article is based on Anthony Pym’s proposal that ‘the central object’ of translation history should be ‘the human translator’ (1998: ix). It will study Muhammad’s development as a bilingual scholar, poet, translator and self-translator, working within specific literary and academic fields. As a translator, Muhammad has moved from a ‘formal’, literal, style of translation to a freer, more ‘dynamic’, style. Muhammad’s translations of his own poetry are freer in form but strict in the translation of content. His translation of the classical epic, the Hikayat Hang Tuah, follows the original patterns of phrasing but is free in its use of extended paraphrase and a mock-medieval English rhetoric.

PENDIDIKAN SASTERA DALAM KONTEKS KERAGAMAN BUDAYA: PRINSIP DAN PENDEKATAN KE ARAH KEJAYAAN

Cultural diversity in human life in the country context or in the world context is an essence. This case was duly understood and commonly accepted, but what is true is not always like that.On the other hand, there is often tension or conflict in the world and in the regional caused by cultural diversity. This paper shows the brooding of literature and reasonable principles espoused to ensure social harmony, coexistence and peace in the midst of diversity and cultural differences. First, the importance of being open to differences and accept it although not compatible with their own beliefs and practices (toleration) in order to achieve common goals. Second, the need to honor or celebrate differences (celebration) in order to achieve social cohesion, peace and perfect unity. To achieve the objectives of the above principles, should be practiced the current method and approach.In the context of language and literary education in a country like Indonesia or Malaysia, the spirit of cultural diversity can be developed through a number of ways. Among them, by utilizing the discipline of Comparative Literature which clearly stipulates that are cross-cultural studies. Next, using a curriculum that focuses on literary works such as Jalan Menikung and Hikayat Hang Tuah which is featuring side of cultural diversity, especially around the theme of harmony between human beings.

Metaphor of AMOK in Traditional Malay Text Corpora: An Analysis Using the Hybrid Theory

This paper aims to examine the metaphors of amok in the corpora of traditional Malay texts. The study utilizes the corpus data from the Malay Concordance Project (MCP). The selected works are Sejarah Melayu (Sulalat Al-Salatin), Hikayat Hang Tuah and Tuhfat Al-Nafis. Within this study, the metaphoric element of AMOK was analyzed using the Hybrid Theory by Tendahl (2009)which was later revised by Stöver (2010). The theory that hybridizes the pragmatic and cognitive linguistics approaches is supported by the Triple Processing model to produce a conceptual region that describes a lexical concept or meaning for words or phrases which are figurative or implicit in nature.

Landscape Furniture Present in the Ancient Malay Garden According to Old Manuscripts and their Effects on the Formation of Malay Garden Design Concept Model in Malaysia

In peeling the dilemma of the Malay contemporary community nowadays, a study has been conducted to find out and discover the landscape furniture used by the Malay people in ancient times. The objectives of this research are to measure the image and culture of the Malays in Malaysia, which is applied in the design of the existing Malay Garden and also to identify the landscape furniture found in the existing Malay Garden. The method used in this research is, by referring to the old manuscripts and research papers done by researchers in the past about garden in the world of the Malay Archipelago. The main manuscripts in this research are as Sulalatus al-Salatin (Malay Annals), Bustan al-Salatin (The Garden of Kings), Hikayat Hang Tuah, Hikayat Merong Mahawangsa, Hikayat Inderaputera and Hikayat Abdullah. These methods consist of understanding and prove that culture, values on belief, the world of thought had been the base of Malay cosmology. Findings from this research can be concluded that the Malays in the past has had architecture skills and also have knowledge about every function of furniture and elements that been created by them. The knowledge possessed by the Malay people had inherited from generation to another generation. Therefore, to support a Malay garden design model, researchers have focused on the furniture's that have been used either in the gardens in the past, especially the palace garden, the home of the Malays and the vicinity at that time. Malay people are a special race, and there are many interesting elements through their creativity that may be highlighted to become a model for the design concept of a Malay Garden that are relevant in the present environment.

Verifiable Memories of Historical Events in the Malay Classical Literary Sources

There are many texts of the classical Malay literature available for this study. Among the oldest are believed tobe Hikayat Raja-raja Pasai and the Sejarah Melayu (Malay Annal) by Tun Sri Lanang. There are also HikayatHang Tuah, Hikayat Merong Mahawangsa, Hikayat Patani and Misa Melayu. Scholars in the past havedismissed the contents of the books as myths and legends. But scholars such as O.W. Wolters and a few otherswho studied some of those texts such as the Sejarah Melayu and Hikayat Merong Mahawangsa believe that theycontain verifiable happenings. Stories such as Raja Suran (Malay Annal), Sri Tri Buana, Demang Lebar Daunand Merong Maha Wangsa are not myths or legends but representative of personalities that really existed duringcertain periods of the Malay history. Hikayat Hang Tuah especially, stresses the importance of the relationshipsbetween Melaka and China and India. Those foreign policies practiced by Malay rulers in the past as told in theRaja Suran adventure was the Cola king who left the dated 1025AD Tanjore Inscription and who had belligerentrelationship with the king of Srivijaya. Sri Tri Buana was his descendent, the incident on the Bukit SeguntangMaha Meru can be interpreted as the Avalokitesvara’s world. The allegiance given by Demang Lebar Daun thathe and his descendents (rakyat/people) will not go against Sri Tri Buana (ruler) as long as the ruler remains“just“ which reminds us of the Telaga Batu Inscription of Palembang which inscribes about the consequences ofbeing disloyal to the king. Also, the story about Merong Maha Wangsa who liked to drink blood can be equatedwith the practices in Bhairava Cult practiced by King Adityavarman in Sumatera and also by Kedah’s kings inthe 12th/13th C.A.D. The most important issue which can be elucidated from the classical Malay literary sourcesis the foreign policy of the Malay rulers. They established trade and political relationships with India and Chinabecause India and China were the most powerful nations in the world at that time, politically and economically.In this 21st century, the world recognizes the fact that these two nations will become great economic power againto challenge Europe and United States of America. Therefore, the memories of the past will become the mirrorof the future. The world will clamor for the hands of friendship of those two countries. Southeast Asia willdefinitely face a bright future.

Co-opting the Rival Ca(n)non the Turkish Episode of Hikayat Hang Tuah

Among specimens of traditional Malay literary polemics, or rather, “wars of books”, we find an interesting group of texts of the mid or late seventeenth century, which narrate how an Acehnese embassy was dispatched to Ottoman Turkey to obtain “large cannons”. Remarkably, alongside literary pieces composed in Aceh, this group also includes the Turkish episode of Hikayat Hang Tuah ( HHT ), the epic created in Johor which describes the epoch of the Malaccan sultanate. However, HHT is a double-layered work in which Malacca not infrequently stands for Johor, whose relations with Aceh were more often than not hostile. HHT ’s author covertly polemicizes against Acehnese literary works, striving to prove that Malacca (read Johor) allegedly established diplomatic relations with the Ottomans earlier than Aceh. HHT also attempts to show that its mission to Istanbul was much more successful than Aceh’s and that it completed the recognition of Malacca/Johor across the entire political space from China to Turkey. Yet, the political and literary agendas of HHT ’s author differ radically. In the former, the forces of repulsion hold sway, which leads HHT to depict the triumph of Johor in its rivalry with Aceh. In the latter, on the contrary, the forces of attraction dominate. For this reason the Turkish episode in HHT borrows the plot of Acehnese works, constructs its portrayals of Istanbul from a mosaic of Acehnese sources, and resorts to the grand Acehnese literary style of the “gold-and-jewel” variety. Keywords: traditional Malay literature, Hikayat Hang Tuah , Malacca, Johor, Aceh, Turkey, Istanbul, the Ottomans, Acehnese embassy, political agenda, palimpsest, war of books, gold-and-jewel style

Adaptation of Hikayat Hang Tuah in Children's Literature

Hang Tuah is a character in the epic Hikayat Hang Tuah which has become the pride of Malay Literature. The epic, and especially the protagonist of the epic, Hang Tuah, have been much discussed. This is also the case where children’s literature is concerned, as the Hikayat Hang Tuah has attracted the attention of Malaysian authors to produce adaptations of stories from this epic. The stories linked to the character of Hang Tuah contain many elements of fantasy which makes them suitable for adaptation as children’s literature. Establishing what types of adaptations have been made of these stories forms the core of this study. Also, the acceptance of Hang Tuah as a hero of the Malays has been challenged by movements, especially in social realism. As a result, the character of Hang Jebat has become accepted as a heroic figure instead. However, whether or not social realism has influenced adaptations done for children, and whether there has been a shift in the figure of hero as a result of social realism are still unanswered questions which this study addresses. This study has found that adaptations of stories about Hang Tuah for children are mainly partial adaptations, and that the stories chosen for adaptation are especially those containing strong elements of fantasy. Illustrations are also an element in these partial adaptations. The study has found no trace of the influence of social realism in the adaptations. Hang Tuah is still depicted as a heroic figure while Hang Jebat continues to be depicted as the traitor. Keywords: children’s literature, Hang Tuah, adaptations, social realism, illustrations

The Making of the Medieval Malay Hero Hang Tuah: Stories Behind the Epic Scene

The essay attempts to look at the scene behind the making of a hero in Malay medieval society. Such attempt is vital in order to understand not only the rise of a legendary hero, Hang Tuah, from his ordinary status in Sejarah Melayu (The Malay Annal) to his supra-human figure in the epic Hikayat Hang Tuah but also to gauge the social, political and psychological milieu behind the epic composition. The premise of the argument in this essay is that a hero is built and not born. Pushing it from there, the essay endeavours to prove the point by extensively reading on the milieu and time behind the emergence of Hikayat Hang Tuah . While exploring these, the essay also looks at the process of inventing the epic, which include identifying sources and materials borrowed, distorted, inverted and appropriated by the author to bring forth this traditional but unique literary creation. Keywords: epic, hero, heroism, heroic deeds, heroic age, ethnocentrism

Hang Tuah in the Sea of Oral Malay Narratives

Hang Tuah is a culture hero who defines both himself and the Malays, along with their feudal and universal values. Three forms of existences have been bestowed on him by the peoples of the Malay Archipelago, i. e. the historical, the fictional and the oral. This paper attempts to trace the oral presence of Hang Tuah which is more varied, colourful, and in effect, more developed than the other two. At present, in Sungai Duyung, Singkep, Riau, Malacca and many places in the Archipelago, there is a wealth of stories about him, his origins, exploits, comrades and death. Many stories of the Sea Sekanaq of West Singkep, Riau claim that he originated from amongst their people. In Bintan, however, where his family found a home, some other famous stories are told of how he met his four friends, and his early relationship with the Bendahara and the Raja of Bintan. Hang Tuah and his family moved to Malacca when the new state became an important and wealthy port. Here, the stories refer to the village of Sungai Duyong in Malacca, its famous well, and his so-called mausoleum in Tanjong Keling. Stories of his life and contribution to the state were composed over time, and are quite different from addition to those of the Sulalat al-Salatin and the Hikayat Hang Tuah. The stories are still being composed and spread through the internet, an instrument of what I call the tertiary orality. Keywords: Â Hang Tuah, Malay identity, feudal values, origins, orang laut