Interior Of Borneo Research Articles

Traditional Health Practices In The Kajang Community

Background: Practice health traditional has become an integral part of culture and identity public Kajang, a group ethnic groups living in the interior of Borneo. In an attempt For guard health and well-being them, society Awning has develop series a practice that is hereditary and rooted in trust tradition and wisdom local. Methods: Study This aim For explore and understand practice health traditionally used by the community Kajang. Through approach involving qualitative observation participative and interview deep with member community. Results: Research result show that practice health traditional public Awning involve use herbal concoctions and traditional rituals ceremony traditional purpose For cure body and recover spiritual balance. Apart from that, practices this also became means For strengthen connection social in community and care sustainability culture and traditions they. Challenge in preservation and development practice health traditional this, including decline interest generation youth and lack access to source Power naturally required. Conclusions: Therefore, the research suggests a number of recommendation For support preservation and revitalization practice health traditional in modern context, including education based health culture and collaboration between practitioner traditional and professional modern health .

Verification of 3D-printed universal smartphone retinal imaging adapter against conventional fundus camera imaging for diabetic retinopathy screening

Introduction: Screening for diabetic retinopathy (DR) is critical in preventing visual loss. However, current tools are expensive, bulky and sensitive, thus limiting screening coverage, especially in developing areas such as the interior of Borneo. Smartphone-assisted devices may provide an alternative and this study seeks to determine the level of agreement between a smartphone retinal imaging adapter (SRIA) against conventional ones.
 Materials and methods: This was a cross-sectional study with Institutional Review Board approval from the Medical Ethics Board of University of Malaya Medical Centre. A total of 284 eyes from 142 patients included underwent retinal imaging using a conventional fundus camera and the SRIA. The images were graded according to Early Treatment of Diabetic Retinopathy Study (ETDRS) classification. Agreement between both modalities was calculated using Cohen’s Kappa statistics.
 Results: The Kappa agreement between SRIA and conventional fundus imaging in grading individual ETDRS stages stood at 0.648 (p < 0.001), achieving up to 0.752 (p < 0.001) when differentiating between no DR, non-proliferative DR, and proliferative DR.
 Conclusion: DR grading SRIA and conventional fundus camera imaging were comparable. SRIA can be useful in eye screenings but still needs improvement.

AKULTURASI BUDAYA TIMUR TENGAH DI INDONESIA (Kedatangan Islam dan Pengaruh Budaya)

From the history of Islamic conquest to various parts of the world, Indonesia was one of the countries that was visited on the journey and the struggle to spread the monotheistic religion. With the entry of Islam into Indonesia, there was an encounter with all forms of Middle Eastern / Arabic culture, especially Islam with the archipelago, and naturally the encounter experienced acculturation with the culture in Indonesia. Indonesia as a country also has its own indigenous culture. Portraits of indigenous Indonesian culture can now be found in inland-inland areas such as the Tengger people found on Sukapura on the slopes of Mount Bromo near Tasar Malang, Samin communities in Blora, Central Java, Baduwi communities in southern Banten, Kubu communities in southern Sumatra and Jambi, Baliage communities in Tenganan Pegringsing Karang Asem in Bali, and the Toraja community in Central Sulawesi, the Dayak tribe consisting of Oloot, Olonaju, and Manyansiyung in the interior of Borneo, and the Asmat tribe in Irian Jaya. All of them still hold the original culture with several forms such as animism, dynamism, veteism, and shammanism. The arrival of Islam to Indonesia in the First Century H / VII-VIII M resulted in this nation experiencing cultural acculturation between Middle Eastern culture and Indonesian culture. The evidence of acculturation can be felt in several aspects, including language, literature, arts and education.

Dayak and Their Daily Life

This article titled "Dayak and Daily Life" This paper aims to reveal the Dayak and in their daily life. Dayak is a native of Borneo has its own characteristics. Dayak, divided into 405 sub-sub clans [1]. Each sub Dayak both Indonesia and Malaysia are identical. Dayak customs and culture comes from the word "Power" which means upstream, to refer to people who live in inland areas or in the interior of Borneo. In the arsenal of art and culture, Dayak has many similarities such as; saber, chopsticks, beliong, betang, cupai, renjung, empajang and others. Dayak indigenous religion is Kaharingan which is the original religion born of the cultural ancestors of the Dayaks. Most of the Dayak people still adhere to the belief of the existence of unseen objects in certain places such as rocks, large trees, planting gardens in the forest, lakes, pools, and others are believed to have "magical powers". Daily life of the Dayaks in general farming, farming. When will open farming land, farming they held ritual.

The ‘cultured rainforests’ of Borneo

Borneo has a 50,000-year record of Homo sapiens' interactions with rainforest on the coastal lowlands assembled especially by the interdisciplinary investigation of the archaeology and palaeoecology of the Niah Caves on the coastal plain of Sarawak (Barker et al., 2007; Barker, 2013). More recent work by many of the same team in the interior of Borneo, in the Kelabit Highlands of Sarawak, has combined those approaches with ethnography and anthropology to investigate recent and present-day, as well as past, human-rainforest interactions. In combination, the two projects indicate that the present-day rainforests of Borneo are the product of a deep ecological history related to both natural factors such as climate change and cultural factors such as how different groups of people chose to extract their livelihoods from the forest, including in ways that do not have simple analogies with the subsistence activities of present-day rainforest foragers and farmers in Borneo.

Helicobacter pylori Infection Rates in Patients Undergoing Endoscopy in the Interior of Borneo.

Very limited data are available on the Helicobacter pylori infection among the population of interior Borneo. We aimed to investigate the H. pylori infection rate among an endoscoped interior Borneo population and to report the differences between the infected and noninfected patients. We retrospectively analyzed the data of the rapid urease test (RUT) records in Endoscopy Unit Hospital Keningau from January 2009 to May 2014. Student's t-test, chi-square test or Fisher's exact test were used accordingly. Multiple logistic regression analysis was used to identify independent risk factors for H. pylori infection. Birth cohort was analyzed against H. pylori infection rate with chi-square test. Overall, there were 215 of 774 (27.8%) positive RUTs. Patients with H. pylori infection were younger (47.66 ± 14.93 vs 50.50 ± 15.02 years, p = .019), more likely to be female (OR = 1.54, 95% CI 1.12-2.13, p = .008) and originated from the Pensiangan district (OR = 1.63, 95% CI 1.01-2.64, p = .047). Chinese patients were less likely infected with H. pylori (OR = 0.36, 95% CI 0.16-0.80, p = .013). Birth cohort was significantly associated with H. pylori infection rate (χ(2) (7) = 14.71, p = .040) with an increasing trend of H. pylori infection rate in patients born later (χ(2) (1) = 5.26, p = .022). The overall H. pylori infection rate in this population was unexpectedly low. Accordingly, it may be a recent arrival in this community. Gender, age, dietary practice, socioeconomic status, and ethnicity were among the factors associated with H. pylori infection.

Spread of the Invasive Alien Species Piper Aduncum via Logging Roads in Borneo

We examine how spiked pepper ( Piper aduncum L., Piperaceae), a shade intolerant, animal-dispersed Neotropical tree, is spreading in the interior of Borneo. Concerned that logging roads might be facilitating this spread, we made a series of observations, relating tree distribution, location and road history, in a concession in East Kalimantan. These roads will connect West Kutai and Malinau Districts and may allow alien plants to disperse from one to the other. We observed that P. aduncum was already well established on the oldest, southern portions of the logging road network, but was absent on the newest roads to the north. A few scattered individuals occur on the roadside as much as 150 km beyond the main areas dominated by P. aduncum, suggesting an occasional ability to achieve long-hop dispersal. Rivers of 30 m width are not a barrier to P. aduncum's spread. Based on road age, we estimate a minimum rate of spread between five and seven km per year. We infer that logging roads are assisting P. aduncum to spread and the tree will become widely established in Malinau District. Prevention of this spread would require urgent, intensive and coordinated control over the length of the road network and, more generally, major restrictions on how such roads are located and managed.

Do Anthropogenic Dark Earths Occur in the Interior of Borneo? Some Initial Observations from East Kalimantan

Anthropogenic soils of the Amazon Basin (Terra Preta, Terra Mulata) reveal that pre-Colombian peoples made lasting improvements in the agricultural potential of nutrient-poor soils. Some have argued that applying similar techniques could improve agriculture over much of the humid tropics, enhancing local livelihoods and food security, while also sequestering large quantities of carbon to mitigate climate change. Here, we present preliminary evidence for Anthropogenic Dark Earths (ADEs) in tropical Asia. Our surveys in East Kalimantan (Indonesian Borneo) identified several sites where soils possess an anthropogenic development and context similar in several respects to the Amazon’s ADEs. Similarities include riverside locations, presence of useful fruit trees, spatial extent as well as soil characteristics such as dark color, high carbon content (in some cases), high phosphorus levels, and improved apparent fertility in comparison to neighboring soils. Local people value these soils for cultivation but are unaware of their origins. We discuss these soils in the context of local history and land-use and identify numerous unknowns. Incomplete biomass burning appears key to these modified soils. More study is required to clarify soil transformations in Borneo and to determine under what circumstances such soil improvements might remain ongoing.

Transverse segmentation of the Baram-Balabac Basin, NW Borneo: refining the model of Borneo's tectonic evolution

The West Baram Line separates NW Borneo’s two petroleum systems. Oligocene sandstone and Lower Miocene carbonate reservoirs of the gas-prone Luconia system lie SW of that line. Northeast of the West Baram Line, the oil-rich Baram-Balabac Basin produces from Middle Miocene to Early Pliocene sandstones deposited in a foreland basin on the western side of the mountainous interior of Borneo. On the present-day shelf exploration efforts spanning nearly four decades have focused on the Champion and Baram deltas and associated extensional growth fault structures. Many of these structures have experienced youthful inversion owing to ongoing tectonic shortening. Recent discoveries prove this petroleum system extends into deep water beyond the modern shelf edge where an active fold-thrust belt has formed above autochthonous rifted continental crust of the Dangerous Grounds province in the South China Sea. New regional mapping (c. 100 000 km2) integrating seismic, borehole and gravity data shows that the Baram-Balabac Basin is segmented into four structural domains whose boundary zones trend NW-SE similar to the strike of the West Baram Line. Domain boundaries appear to control the position of the basin’s palaeoshelf edges, turbidite depositional systems, major unconformities and the position of the basin’s largest fields. These observations suggest that the domain boundaries are the expression of deep structures, probably within the underlying rifted continental crust. Two of the domain boundaries can be projected onshore to align with fault systems separating contrasting geological elements indicating they represent features of tectonic interest. The onshore geology of NW Borneo represents the early history of the Baram-Balabac Basin. The onshore geology is reviewed and new outcrop, biostratigraphic and palaeomagnetic data from Sabah are discussed in light of current models for the region’s tectonic evolution. A hybrid model is proposed in which the Baram-Balabac Basin post-dates the Sarawak Orogeny. The Sarawak Orogeny, which appears to be more regionally extensive than previously believed, is attributed to Eocene to Early Oligocene collision of the Dangerous Grounds and Reed Bank with Sabah and Palawan. In the proposed model Oligo-Miocene subduction of oceanic crust under NW Borneo is minimal. The Sabah Orogeny and younger inversion events are related to underthrusting of the Dangerous Grounds driven by both the opening of the South China Sea and by NW-directed subduction beneath SE Sabah in the Semporna-Dent Peninsula. In this context the structural complexity of the Baram-Balabac foreland basin reflects the adjustment of deep crustal blocks to far-field tectonic stress.

Portable Potency: Christianity, Mobility and Spiritual Landscapes among the Kelabit

In this paper I explore religious conversion and Christian identity among the Kelabit, an indigenous group from the interior of Borneo. The main thesis of the paper is that Christianity facilitates wider geographic mobility and urban migration and, over time, has led to a re-inscription of spiritual meanings in the local landscapes of rural homelands in the Kelabit Highland region. Beginning with a brief sketch of contemporary Kelabit life, presented through the lens of two individuals, I offer a history of Kelabit conversion and the ways that pre- and post- conversion beliefs are linked to issues of mobility and place. To illustrate how conversion has led to re-inscription of new spiritual meanings in the local landscape, the paper highlights the emergence of Christian revival movements in and around the Kelabit Highlands, including worship on nearby Mount Murud, which has become a highly significant site of spiritual practice.

Book reviews

Sitor Situmorang, Toba na Sae; Sejarah lembaga sosial politik abad XIII-XX (Johann Angerler) Raul Pertierra, Science, technology, and everyday culture in the Philippines (Greg Bankoff) Françoise Gérard and François Ruf (eds), Agriculture in crisis; People, commodities and natural resources in Indonesia, 1996-2000 (Peter Boomgaard) Kennet Sillander, Acting authoritatively; How authority is expressed through social action among the Bentian of Indonesian Borneo (Aurora Donzelli) Kathleen M. Nadeau, Liberation theology in the Philippines; Faith in a revolution (Gareth Fisher) Roy Ellen, On the edge of the Banda Zone; Past and present in the social organization of a Moluccan trading network (Gregory Forth) Roy Ellen, On the edge of the Banda Zone; Past and present in the social organization of a Moluccan trading network (J.M. Gullick) I.H.N. Evans, Bornean diaries, 1938-1942 (Fiona Harris) S. Margana, Kraton Surakarta dan Yogyakarta 1769-1874 (Mason C. Hoadley) Henry Frei, Guns of February; Ordinary Japanese soldiers’ views of the Malayan campaign and the fall of Singapore 1941-42 (Russell Jones) Gerrit Knaap and Heather Sutherland, Monsoon traders; Ships, skippers and commodities in eighteenth-century Makassar (J. Thomas Lindblad) David W. Fraser and Barbara G. Fraser, Mantles of merit; Chin textiles from Myanmar, India and Bangladesh (Sandra A. Niessen) Kees Snoek, E. du Perron; Het leven van een smalle mens (Frank Okker) Arthur J. Dommen, The Indochinese experience of the French and the Americans; Nationalism and communism in Cambodia, Laos and Vietnam (Vatthana Pholsena) J.H.M.C. Boelaars and A.C. Blom, Mono Koame; ‘Wij denken ook’ (Anton Ploeg) James J. Fox and Dionisio Babo Soares (eds), Out of the ashes; Destruction and reconstruction of East Timor (Johanna van Reenen) Anke Niehof and Firman Lubis (eds), Two is enough; Family planning in Indonesia under the New Order 1968-1998 (Elisabeth Schröder-Butterfill) Andrew MacIntyre, The power of institutions; Political architecture and governance (Henk Schulte Nordholt) Carol Ireson-Doolittle and Geraldine Moreno-Black, The Lao; Gender, power, and livelihood (Guido Sprenger) David L. Gosling (with a foreword by Ninian Smart), Religion and ecology in India and Southeast Asia (Bryan S. Turner) William C. Clarke, Remembering Papua New Guinea; An eccentric ethnography (Donald Tuzin) Review essay Gerben Nooteboom: Competition, collateral damage, or ‘just accidents’? Three explanations of ethnic violence in Indonesia: - Jacques Bertrand, Nationalism and ethnic conflict in Indonesia - Cristina Eghenter, Bernard Sellato, and G. Simon Devung (eds), Social science research and conservation management in the interior of Borneo; Unravelling past and present interactions of people and forests - Nancy Lee Peluso and Michael Watts (eds), Violent environments - Günther Schlee (ed.), Imagined differences; Hatred and the construction of identity

Social Science Research and Conservation Management in the Interior of Borneo: Unravelling Past and Present Interactions of People and Forests

Social Science Research and Conservation Management in the Interior of Borneo: Unravelling Past and Present Interactions of People and Forests

Language Shift and Code-mixing: A Case Study from Northern Borneo*

Over the last half century or so, there has been a steady increase of peoples moving away from the interior of Borneo towards the coast, where new urban centres have been established. This paper looks at the consequences of the shift in the human ecology of Borneo, and how this has affected the linguistic ecology of the island. In particular, using the Belait community of Brunei Darussalam as an example, the paper explores the results of contact with other communities, most significantly with Malay-speaking people. The paper looks at language shift in the Belait-speaking community, focusing on the linguistic practices of two groups of this community that have relocated to different geographical areas: one group, over a period of 70 years, has relocated to the coastal town of Kuala Belait; the other has also moved nearer to the coast, but retains a semi-rural location. The paper focuses on the way use of the language is changing in these two groups, and how languages of wider communication, both Malay and English, are affecting the language ecology of Belait speakers. Specifically, the paper seeks to provide a case study of language shift and code-mixing in the Malay world.

Social Seience Research and Conservation Management in the Interior of Borneo: Uncravellin Past and Present Interactions of People and Forests. Edited by Cristina Eghenter, Bernard Sellato, and G. Simon Devung. Bogor, Indonesia: Center for International Forestry Research, 2003. xviii, 297 pp.

Social Seience Research and Conservation Management in the Interior of Borneo: Uncravellin Past and Present Interactions of People and Forests. Edited by Cristina Eghenter, Bernard Sellato, and G. Simon Devung. Bogor, Indonesia: Center for International Forestry Research, 2003. xviii, 297 pp.

The Netherlands Indies

THE Netherlands Indies has an area of 733,000 square miles, with a population estimated at 70,000,000 in 1940. The latest census, which was taken in 1930, gave the Indies a total population of 60,727,000. Indonesians, which is the term now generally applied to the indigenous peoples of the Indies, accounted for 59,138,000 of this total. The Indonesians are divided into a large number of ethnic groups. The Javanese, with 27,809,000 souls, is by far the most numerous. Other large ethnic groups are: Sundanese, 8,595,000; Madurese, 4,306,000; Minangkabauers, 1,989,000; Bugi, 1,533,000; Battak, 1,207,000; and Balinese, 1,112,000. The heterogeneity of the indigenous society is evident from the fact that on Java alone there are seven, on Sumatra nineteen, and in the Great East thirty-eight different Indonesian peoples, each numbering more than 25,000 persons. The peoples of the Indies vary greatly in development; the tribes of New Guinea and of the interior of Borneo are still

Mohammedanism in Borneo: Notes for a Study of the Local Modifications of Islam and the Extent of Its Influence on the Native Tribes

THE whole question of the nature and history of Mohammedanism in Borneo is much larger than the scope of the present paper. I have some incomplete notes to offer, which I venture to present at this time, because I think that even these have a certain theoretical significance that may be of interest; and because I hope that from this body of scholars intimately familiar with the various manifestations of Mohammedanism I may gain some valuable suggestions for further investigation of its history in Borneo. In studying the effect of environment upon the religion of a primitive people, such as the jungle tribes of the interior of Borneo, it is of course necessary to take into account the possibility of foreign ideas interrupting the simple interplay of surroundings and sensibilities. Of the foreign elements to be reckoned with in Borneo the chief is Mohammedanism, brought to the coast settlements during several centuries by Arab traders and adventurers. While investigating the influence of the Arabs in Borneo, I became convinced that we have here a striking instance of the manner in which the introduction of a new religion into a country follows certain definite economic laws, similar to those that govern the growth of religions on their native soil. There has been implied, if not actually stated, in many studies of religions, the theory that a religion develops according to environmental influences only so far as it is not interfered with by the contact of foreign ideas. Some such theories divide a religion into ideas appropriate to the native environment, and ideas that have come from the north, south, east, or west. Having traced the religious elements to their geographical or linguistic sources, the historian leaves the VOL. XXXIII. Paxt IV. 21

Are there Negritos in Celebes?

PROF. FLOWER, in his interesting lecture on “The Pygmy Races of Men” (Journ. Anthr. Inst. vol. xviii. p. 82, 1888, and NATURE, vol. xxxviii. p. 67), after having spoken of the Negritos in the Philippines, says, apparently on the authority of Quatrefages: “As the islands of these eastern seas have become better known, further discoveries of the existence of a small Negroid population have been made in Formosa, in the interior of Borneo, Sandalwood Island (Sumba), Xulla, Bouron, Ceram, Flores, Solor, Lomblem, Pantar, Ombay, the eastern peninsula of Celebes, &c.”