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Malay Figure

01. H. Tenas Effendy, Doctor (HC)


1. Biography

Tengku Nasaruddin Said Effendy or more popular as Tenas Effendy was born on November 9th, 1936 in Tanjung Malim sub village, Kuala Panduk village, Pelalawan. Tengku Nasaruddin Said Effendy is a gift name from his father, Tengku Said Umar Muhammad. While his mother, Tengku Sarifah Azamah also gave Tenas a name by Tengku Nasrun Said Effendy. His father was the personal secretary of Sultan Said Hasyim, the 8th Sultan Pelalawan. His father used to write about the genealogy of Pelalawan Kingdom, customary laws, and other important events in a book titled Buku Gajah. After Sultan Said Hasyim died in 1930, T. Said Umar Muhammad and family moved from Pelalawan to Kuala Panduk and run the activity as other people. In Kuala Panduk T. Said Umar Muhammad was raised as Penghulu as well the first religious teacher and school teacher of village.

T. Nasaruddin Effendy youth period was spent following his father cultivating rice that made T. Nasaruddin Effendy at his age well-understood about cultivation as been done daily by his father and people in the society. Beside that, various events and cultural activities done by the people could be directly viewed by Tenas such as the throne ceremony of Sultan Said Harun, fish poisoning ceremony which was customary contained ritual, honey taking ceremony that contains magic and original ritual culture, and many other cultural activities. The habits of listening, capturing, and analyzing various kinds of cultural treasures gradually made Tenas was able to absorb cultural elements and deeply tightened in his entire lives. Although had not well understood, the society habits with its various cultural activities had shaped Tenas’s views about Islamic Malay culture.

After six years old, Tenas entered religious school and citizenry school in his sub village. He received his father education in religious school as his father was religious teacher, while in citizenry school he obtained lesson from his teacher (rip) T. Said Hamzah. If religious school was conducted in mosque with his all friends, citizenry school was conducted in a simple school used a plaited mat. The usage stationery supply was only stone called as stone board. The education activity was not only done in school or mosque but also in gardens, at the edge of leaves and in the riverbank.

During the period of Japan occupation, the army used to come to sub villages without exception Kuala Panduk to yank out paddies planted by the people. This condition clearly caused the harvest dramatically decline, the usual food stocks kept in huts were confiscated by Japan’s army and its henchmen. To figure out the society suffer as the impact of Japan’s army and its followers’ treatment, the palace outed a yield to keep the rice into deep jungle that could not be reached by Japan.  As a village headman, penghulu, T. Said Umar Muhammad used to appeal the sub villagers to do the palace command not to give the corps to Japan. This activity occasionally made Tengku Said Umar Muhammad received threat from Japan and some of times would be captured, however good fortune was still on him. By the end of independence revolution in 1949, Tenas family left to Pelalawan.

In 1950, Tenas finished his school in citizenry school of Pelalawan. He then continued his education to School of Teacher B (SG B) in Bengkalis. Not many activities done during his education in Bengkalis. Only once Tenas tried to write and sent to many newspaper in Medan. Instead of that, Tenas diligently attended scout training Hisbulwathan led by Dt. Adham. After three years taking education in Bengkalis, Tenas continued his education to School of Teacher A in Padang.

During following the education in Padang, many activities done by Tenas. The writing base he echieved during his education in Bengkalis was continously done in Padang. By his ability Tenas often followed various art events such as poems reading and often being the speaker of cultural work broadcasted by national radio channel, RRI Padang. Orgaizatioanl activities were not slipped away from his attention instead of writing and artistic activity. An organization named SEMI (Seniman Muda Indonesia, young Indonesian artists) was his first organization he joined, and he was trusted as the branch chief along with SB. Jass that was centered in  Bukit Tinggi. With his friends such as Salius (one of the founder of Harian Singgalang) they initiated the establishment of Himpunan Seniman Muda Padang (the association of Padang young artists). This organization, many activities were done started from drama presentation, theatre, painting art, music, poems and writing that was never left by him. Drama performance titled “Titik-titik Hitam” as the work of Nasyah Jamin was one of actinity that was still remembered by him instead of other dramas of hiw own works. After three years in Padang, Tenas completed his education in 1957.

Tenas moved to Riau (Pekanbaru) in 1958, he was still continuing his writing activity as well artistic activities. Along with Muslim Saleh, Tenas held painting exhibition in Rumbai in 1959. it was his first exhibition done in Riau. In 1960 Tenas taught in one of school in Siak, therefore calling and art soul took him back to run many activities and actively wrote literary works. Except art activity, books publishing due to the culture of Riau also earlier done in between 1968-1970. Tenas wrote “Lancang Kuning, Kubu Terakhir” (novel). While Umar Ahmad Tambusai wrote “Tuanku Tambusai, Pancang Jermal”, and Wan Saleh Tamin wrote “Lintasan Sejarah Rokan”.

In 1968, Tenas started his rseach activity used various kinds of objects. The first object he observed was the origins ethnic society (Petalangan). Instaed of that, Tenas also started to various studies about other cultures. He spent his time doing studies in almost part of Riau and Riau Islands, entering one sub village to other sub village met many origins society inhabitants and exterminated historical places. Tenas arranged pantun, idioms, proverbs, parable, gurindam, maxim, metaphor, long song up to traditional architectural buildings.

The name abbreviation of Tengku Nasaruddin Effendy to be Tenas Effendy in 1957, membawa brought him to research journeys to places in various traditional societies. It was merely impacted that if the society known that the researcher was a Tengku, there would be a distance (gap). The research results were about spoken literature recorded in collection approximately 1.500 of records. Due to his long journey in the cultural study and writing activity, Tenas succeeded collecting more and less20.000 idioms, 10.000 pantun and other writings about Malay culture. His writing competence and depth knowledge on culture attratcted many institutions to share his thoughts in seminars, simposiums, and workshops started from Malaysia, Singapore, Brunei until Dutch.

On February 7, 1970, Tenas married to Tengku Zahara binti Tengku Long Mahmud. From his marriage he got three sons and four daughters i.e. T. Hidayati Effiza, T. Fitra Effendy. T. Ekarina, T. Nuraini, T. Taufik Effendy, T. Ahmad Ilham, and T. Indra Effendy. Although getting married and raising children, Tenas art activities were not stopped instead of his position as editor of weekly magazine "Canang" and "Sinar Masa". Luckily Tenas has wife who understands of his activity and gives moral and spirit support to him. He felt her understanding since he was actively doing studies that obligated him left for months to subvillages up to now. Wife and family always give support and spirit. To his children, Tenas always says as if he died, not wealthy he left but books and ingredients about customs and riau Malay culture. He hopes them reading, understanding, and capturing various treasures of Malay culture and implementing in lives.

From past until now on Tenas is still active in various organizations. His activeness following organizations made him achieving trust and important position. Here are positions or important functions he ever held, as follows:

  • General manager of Lembaga Adat Melayu Riau (2000 – 2005)
  • The chief of Dewan Pembina Lembaga Adat Pelalawan (2000 – now)
  • Elder member of Pembina Lembaga Adat Petalangan (1982 – Sekarang)
  • The executive board of Pengurus Dewan Kesenian Riau.
  • The executive board of Pondok Seni Rupa Riau (1960 – 1968).
  • The executive board of Masyarakat Sejarawan Indonesia Riau (1974 – now).
  • The executive board of Badan Pembina Kesenian Daerah Riau (1968 – 1978).
  • The executive board of Lembaga Karya Budaya Riau (1960 – 1965).
  • The advisor of Penasehat Paguyuban Masyarakat Riau (2001 – now).
  • The leader of Yayasan Setanggi Riau (1986 – now).
  • The leader of Yayasan Serindit (2001 – now).
  • Elder member/advisor of social, society and culture  organizations in Province Riau.

2. Influence/Thoughts

thought contribution of Tenas Effendy in Malay world positively dedicated to Malay people. The thoughts of Tenas Effendy about Malay as follows:


To face future that full of challenges, it needs a tough culture to base the supported society’s attitude and to be stronger. Hence, Malay culture that has Islamic supreme values that have been examined its competence should be perpetuated as identity/“jatidiri” to the people. These cultural values are believed able to raise pride, dignity, and prestige of Malay in a broaden meaning. In Malay customary ways the addressed values are soldered in adat idiom called as “Sifat yang Duapuluh Lima”, or “pakaian yang Duapuluh Lima”. If character or clothe are made as “jatidiri”, people will be perfect materially and spiritually.


To preserve the values of collectivity, thoughtful and collectiveness in lives of having a community, a nation and a country, it is needed to preserve basic values of Malay inalienable (relationship adhesive of having a community, a nation, and a country). It is an accordance to Malay customary idiom: “Hidup sebanjar ajar mengajar, hidup sedusun tuntun menuntun, hidup sekampung tolong-menolong, hidup senegeri beri memberi, hidup sebangsa rasa merasa”

The thought influence of Tenas Effendy is not only is Indonesia but includes South East Asia countries particularly to other neighboring states settled by some of Malay people such Malaysia, Singapore, Brunei Darussalam, and Thailand.

3. Literary works

Tenas Effendy papers written in books published both in and foreign countries are:

  1. Ragam Pantun Melayu (Pekanbaru, 1985)
  2. Nyanyian Budak dalam Kehidupan Orang Melayu (Pekanbaru, 1986)
  3. Nyanyian Panjang Sastra Lisan Orang Petalangan (Book I, II, III, IV, and V Pekanbaru, 1998)
  4. Menumbai: Upacara Tradisional Mengambil Madu Lebah di Daerah Riau (Pekanbaru, 1989)
  5. Ungkapan Tradisional Melayu Riau  (Kuala Lumpur: Dewan Bahasa dan Pustaka, 1989)
  6. Adat Istiadat dan Upacara Perkawinan di Bekas Kerajaan Pelalawan (Pekanbaru, 1990)
  7. Kelakar Dalam Pantun Melayu (Pekanbaru, 1990)
  8. Tunjuk Ajar dalam Pantun Melayu  (Pekanbaru, 1990)
  9. Pakaian Adat Melayu Riau dan Filosofi yang terkandung Didalamnya (Pekanbaru, 1992)
  10. Nyanyian Panjang : Sastra Lisan Orang Petalangan Riau yang berkaitan dengan Kesejarahan atau Tambo Pesukuan dan Hutan Tanah Wilayatnya (Pekanbaru,1993)
  11. Sastra Lisan Daerah Riau yang mengandung Nilai Kegotongroyongan dan Tenggang Rasa. (Pekanbaru, 1993)
  12. Pantun Sebagai Media Dakwah dan Tunjuk Ajar Melayu (Pekanbaru, 1993)
  13. Kumpulan Ungkapan Melayu Riau. (Pekanbaru, 1994)
  14. Tunjuk Ajar Melayu, Butir-Butir Budaya Melayu Riau (Dewan Kesenian Riau, Pekanbaru, 1994)
  15. Kebudayaan Melayu Riau dan Permasalahannya (Pekanbaru, 1994)
  16. Lancang Kuning dalam Mitos Melayu Riau. (Pekanbaru, 1970)
  17. Seni Ukir Daerah Riau (Pekanbaru, 1970)
  18. Kesenian Riau (Pekanbaru, 1971)
  19. Syair Perang Siak, Versi Siak dan Pelalawan (Pekanbaru, 1971)
  20. Hulubalang Canang (Pekanbaru, 1972)
  21. Kubu Terakhir, Perjuangan Rakyat Riau Melawan Portugis (Pekanbaru, 1973)
  22. Kelakar Dalam Pantun Melayu (Pekanbaru, 1988)
  23. Silsilah Raja-Raja Melayu di Kerajaan Johor, Riau Lingga dan Pahang (Pekanbaru, 1990)
  24. Tunjuk Ajar Dalam Pantun Melayu (Pekanbaru, 1990)
  25. Pandangan Orang Melayu Terhadap Anak (Pekanbaru, 1989)
  26. The Orang Petalangan Of Riau And Their Forest Environment. Tenas Effendy (International Institute For Asian Studies,The Netherlands, 2002)
  27. Lambang-Lambang Dalam Seni Bangunan Tradisional : Refleksi Nilai Budaya Melayu (Tanjung Pinang, 1986)
  28. Bujang Tan Domang (Ecole Francaised Exfremi Orient The Toyota Fondation, Yayasan Bentang Budaya, Yogyakarta, 1997)
  29. Ejekan Terhadap Orang Melayu Riau dan Pantangan Orang Melayu Riau (Pekanbaru, 1994/1995)
  30. Bela Pelihara Anak (Universitas Islam Riau Press, Pekanbaru, 2002)
  31. Syair Nasib Melayu (Singapore, 2002)
  32. Ungkapan Tradisional Daerah Riau Yang Berkaitan Dengan Pembangunan (Pekanbaru, 1989)
  33. Cerita Rakyat Dari Indragiri Hilir (Pekanbaru, 1990)
  34. Banjir Darah di Mempusun (Pekanbaru, 1970)
  35. Tenunan Siak (Pekanbaru, 1971)
  36. Datuk Pawang Perkasa (Pekanbaru, 1973)
  37. Raja Indra Pahlawan (Pekanbaru, 1970)
  38. Lintasan Sejarah Kerajaan Siak (Pekanbaru, 1981)
  39. Hang Nadim (Pekanbaru, 1982)
  40. Lambang dan Falsafah dalam Arsitektur Tradisional dan Ragam Hias Daerah Riau (1986)
  41. Cerita-Cerita Rakyat Daerah Riau (Pekanbaru, 1987)
  42. Bujang Si Undang (Pekanbaru, 1988)
  43. Sutan Peminggir (Pekanbaru, 1988)
  44. Upacara Tepung Tawar (Pekanbaru, 1968)
  45. Orang Talang Di Riau (Pekanbaru, 1994)
  46. Selayang pandang Tentang Nibung dan Serindit (Pekanbaru, 1991)
  47. Lambang dan Falsafah dalam Pakaian Adat Melayu Riau. (Pekanbaru, 1987)
  48. Khasanah Pantun Adat Melayu (Pekanbaru, 1986)
  49. Kubu Terakhir. (Pekanbaru, 1980)
  50. Zapin di Kerajaan Pelalawan (Pekanbaru, 1996)
  51. Marwah Johor Di Kerajaan Pelalawan (Pekanbaru, 1995)
  52. Upacara Mandi Air Jejak Tanah Petalangan (Pekanbaru, 1984)
  53. Upacara Menumbai Di Pohon Sialang (Pekanbaru, 1982)
  54. Bermain Bono di Sungai Kampar (Pekanbaru, 1984)
  55. Adat Berladang di Kerajaan Pelalawan (Pekanbaru, 1984)
  56. Persebatian Melayu (Pekanbaru, 1989)
  57. Tak Melayu Hilang Di Bumi (Pekanbaru, 1980)
  58. Upacara Besolang Simbol Kegotongroyongan Orang Melayu (Pekanbaru, 1978)
  59. Dari Pekantua Ke Pelalawan (Lintasan Sejarah Kerajaan Pelalawan) (Pekanbaru, 1987)
  60. Pemakaian Ungkapan dalam Upacara Perkawinan Orang Melayu (Melaka, Malaysia, 1999)
  61. Tunjuk Ajar Petuah Orang Tua-tua (Universitas Lancang Kuning Pekanbaru, 1995)
  62. Sultan Mahmud Syah I (Marhum Kampar) Dalam Mitos Rakyat Pelalawan (Pekanbaru, 2002)
  63. Pemakaian Ungkapan Dalam Perkawinan Melayu (Balai Kajian dan Pengembangan Budaya Melayu, Yogyakarta, 2004)
  64. Tunjuk Ajar Dalam Pantun Melayu (Balai Kajian dan Pengembangan Budaya Melayu, Yogyakarta, 2004)
  65. Tunjuk Ajar Melayu: Butir-butir Budaya Melayu Riau (Balai Kajian dan Pengembangan Budaya Melayu, Yogyakarta, 2004)
  66. Pantun Nasehat (Balai Kajian dan Pengembangan Budaya Melayu, Yogyakarta, 2005)

Effendy works in papers while following seminars and Malay cultural meetings in and foreign countries  (Malaysia, Singapore, Brunei, Dutch, Thailand, and so forth) are:

  1. Dara Dalam Budaya Melayu.
  2. Peranan Adat dan Kelembagaan Adat Melayu Dalam Merekat Persebatian Masyarakat Riau.
  3. Jender Dalam Adat dan Budaya Melayu.
  4. Norma Masyarakat Hukum Adat Melayu Terhadap Pelestarian Hutan.
  5. Nilai-Nilai Azas Suilaturahmi Dalam Budaya Melayu.
  6. Nilai-Nilai Azas “Jati Diri” Melayu Yang Islami.
  7. Jantan Dalam Budaya Melayu Riau.
  8. Tunjuk Ajar Petuah Orang Tua-Tua.
  9. Syair Nasib Melayu.
  10. Pantun Kelakar (Diangkat Dari Khazanah Pantun Melayu).
  11. “JATI DIRI” Belia Dalam Tamadun Melayu.
  12. Nilai-Nilai Azas Persebatian Melayu (Perekat Kehidupan Bermasyarakat, Berbangsa da Bernegara).
  13. Pantun Berkasih Sayang (Diangkat Dari Khazanah Pantun Melayu).
  14. Simak Ulang Tafsiran Ungkapan Melayu Dalam Perubahan Zaman.
  15. Budaya Melayu Sebagai Perekat Persebatian Bangsa.
  16. Pantun Adat (Diangkat Dari Khazanah Pantun Melayu).
  17. Pantun Petalangan ( Diangkat Dari Khazanah Pantun Melayu).
  18. Peribahasa  Dalam Kehidupan Orang Melayu.
  19. Penggunaan Pantun Dalam Adat Istiadat Melayu Riau
  20. Nilai-Nilai Azas Silaturahmi Dalam Budaya Melayu
  21. Kebudayaan Sebagai Jatidiri dan Simpai Persebatian Melayu Serumpun.
  22. Catatan Singkat Tentang: Peranan Syaid Osman Syahbuddin  Di Kerajaan Siak Sri Inderapura.
  23. Kedudukan Adat Dalam Masyarakat.
  24. Pariwisata dan Nilai Budaya.
  25. “Silaturahmi Sejarah dan Kebudayaan Melayu Serantau”, Perlukah?
  26. Wakil  Dalam Budaya Melayu Riau.
  27. Kebudayaan Melayu Riau dan Permasalahannya.
  28. Etika Dalam Berpakaian Melayu.
  29. Catatan Tentang: Adat Istiadat Di Bekas Kerajaan Pelalawan.
  30. Perempuan Dalam Acuan Budaya Melayu
  31. Peranan Budaya Dalam Pembangunan
  32. Hutan Tanah Wilayat Masyarakat Petalangan.
  33. Pemimpin Dalam Ungkapan Melayu.
  34. Pemimpin Menurut Acuan Adat Melayu Riau.
  35. Pemakaian Ungkapan Dalam Upacara Perkawinan Orang Melayu.
  36. Lambang-Lambang Dalam Seni Bangunan Tradisional Sebagai Refleksi Nilai Budaya Melayu.
  37. Bela Pelihara Anak ( Pembentukan Generasi Muda Yang Beraklak Mulia Sebagai Sosialisasi Budaya Melayu)
  38. Mengangkat Marwah Kaum Perempuan Dalam Meningkatkan     Ketangguhannya Dalam Menghadapi Era Globalisasi.
  39. Keriteria Umum “Putera Daerah” (Dalam Budaya Melayu Riau).
  40. Syair Nasehat Perkawinan.
  41. Peribahasa Dalam Kehidupan Orang Melayu.
  42. Peri Pentingnya Amalan Adat Dalam Masyarakat Melayu.
  43. Etos Kerja Dalam Acuan Budaya Melayu Riau.
  44. Peningkatan Kompentensi SDM Ditinjau Dari Aspek Sosial Budaya.
  45. Menghayati Nilai-Nilai Azas Budaya Melayu (Peranan Adat dan Kelembagaan Adat Melayu Dalam Merekat Persebatian Masyarakat Riau).
  46. Budaya Melayu Dalam Perubahan Zaman.
  47. Ilegal Loging  Melanggar Adat Melayu Riau.
  48. Pengantar Kata Dalam Majelis.
  49. Bini  Dalam Budaya Melayu Riau.
  50. “Menumbai” (Upacara Tradisional Mengambil Madu Lebah Di Daerah Riau)
  51. Catatan Tentang: Lancang Kuning
  52. Ungkapan Adat Tentang Tanah Kampung
  53. Pemimpin dan Kepoemimpinan Melayu Riau
  54. Sejarah Singkat Masjid Raya Pekanbaru.
  55. Syair Kera
  56. Syair Nasib Melayu.
  57. Buruk Dalam Acuan Budaya Melayu.
  58. Ringkas Kisah Cik Puan Sri Bunyian.
  59. Nyanyian Budak: Dalam Kehidupan Orang Melayu Riau
  60. Flora Yang Patut Ditanam Dalam Areal MTQ Nasional XVII Di Pekanbaru Riau Tahun 1993
  61. Pembuka Kata.
  62. Pengaruh Budaya Melayu Terhadap Pelaksanaan Pemerintahan Desa Di Riau.
  63. Gambaran Umum Tentang”Lambang dan Falsafah Yang Terkandung Di Dalam Ragam Hias Melayu Riau".
  64. Eksistensi Adat Istiadat Kabupaten Kampar Dalam Dinamika Global.
  65. Hilang Tuah Karena Ledah.
  66. Ungkapan Tradisional Yang Lazim Dipakai Sebagai ‘Tunjuk Ajar” Dalam Sastra Lisan Masyarakat Petalangan Riau.
  67. Islam dan Masyarakat Melayu.
  68. Menjadikan Kebudayaan Sebagai Simpai Persebatian Melayu.
  69. Peranan Lembaga Adat Dalam Pelestarian Budaya Daerah.
  70. Orang Talang dan Kebudayaannya.
  71. Pengembangan Kebudayaan dan Wisata.
  72. Azas Penyelesaian Pertikaian Perburuhan Dalam Budaya Melayu Riau.
  73. Saran Tentang Visi, Misi dan Strategi Pembangunan Kebudayaan Melayu Di Daerah Riau.
  74. Menyimak Kearifan Masyarakat Petalangan Dalam Mengelola dan  Melestarikan Alam Sekitar
  75. Pakaian Adat Melayu dan Filosofi Yang Terkandung Di Dalamnya.
  76. Etos Kerja Orang Melayu.
  77. Mengekalkan Batam Sebagai Teraju Budaya Melayu Pengakuan Adat dan Resam Melayu Sebagai Jatidiri Sebuah Negeri)
  78. Marwah Johor: Di Kerajaan Pelalawan
  79. Etika Dalam Berpakaian Melayu
  80. MARHUM KAMPAR  Dalam Mitos Rakyat Pelalawan
  81. Sekilas Tentang Kesantunan Dalam Adat dan Kesenian Melayu.
  82. Keberagaman Suku dan Budaya Sebagai Simpai Persebatian Melayu.
  83. Lintasan Sejarah: Dari Pekan Tua Ke Pelalawan.
  84. Uraian Singkat Tentang Upacara Tepung Tawar (Dalam Adat Tradisi Melayu Riau).
  85. Mengarahkan Kebudayaan Untuk “Persebatian Melayu dan Ukuwah Islamiyah”
  86. Pantun Nasehat (Kutipan Dari Khazanah Pantun Melayu)
  87. Sumbangan Fikiran: Strategi Budaya Dalam Menghadapi “Keresahan Lokal”
  88. Mengangkat Marwah Talang Mamak.
  89. Sumbangan Fikiran: Strategi Pembinaan dan Pengembangan Kebudayaan Daerah.
  90. Peranan Pemimpin Formal dan Informal Dalam Pengembangan Kebudayaan   Daerah.
  91. Kesadaran Sejarah, Kesadaran Sedarah.
  92. Sekilas Tentang Kesantunan Dalam Adat dan Kesenian Melayu.
  93. Mengangkat Marwah Kaum Perempuan dan Meningkatkan Ketangguhannya Dalam Menghadapi Era Globalisasi.
  94. Pemimpin Dalam Acuan Budaya Melayu.
  95. Pantun Perpisahan.
  96. Peranan Budaya dan Peluang Kerjasama Negeri Serumpun Dalam Mewujudkan Visi 2020.
  97. Peranan Tokoh-Tokoh Budaya Dalam Membina dan Pengembangan Kebudayaan Daerah.
  98. Peranan Pemangku dan Pemuka Adat Dalam Masyarakat Melayu Riau.
  99. Persebatian Melayu
  100. Memelayukan Orang Melayu.
  101. And so forth.

4. Award

There are some awards achieved by Tenas Effendy as historian, as follows:


Obtaining customary noble Sri Budaya Junjungan Negeri from Sri Mahkota Setia Negeri Bengkalis (the regent leader of Bengkalis, H. Syamsurizal) at Balai Adat Melayu Bengkalis.


In 1997, received award from Sagang Foundation via. “Sagang Award 1997” as the best historian.


On September 17, 2005, received the highest academics degree award as Doctor Honoris Causa field study of mailing and literature from Universiti Kebangsaan Malaysia (UKM).

tenas effendy

Recent address:
Jalan Raya Pasir Putih, Desa Tanah Merah, Siak Hulu, Pekanbaru, 28131, Riau.
Ph. +62 761 71061


“Tegak Menjaga Tuah, Duduk Memelihara Marwah”: Mengenal Sosok, Pikiran dan Pengabdian H. Tenas Effendy. Makmur Hendrik, Mahyudin Al Mudra, and Deni Ermanto Iddehan (Yogyakarta: Balai Kajian dan Pengembangan Budaya Melayu, 2005).

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