Yogyakarta-MelayuOnline.com- To maintain fraternity  and establish more intense communication amidst MelayuOnline‘s officials, advisory board, and crew, MelayuOnline.com (MelOn), during Ramadan month, mounts an agenda for dialogue and fast break. The agenda is planned to be held twice. It had been commenced on September 24^th, 2007, by conducting a dialogue with theme “Islam and Malay Culture” and fast break held in Center for Research and Development of Malay Culture (BKBPM), Yogyakarta. The dialogue was moderated by Mahyudin Al Mudra, head of BKPBM and director of MelayuOnline. In the occasion, Dr. H. Heddy Shri Ahimsa-Putra, a lecturer of Anthropology Department, Faculty of Humanity, Gadjah Mada University, served as the main speaker delivering some points on the theme. The present were all crew of MelayuOnline and invited guests from Ikatan Pelajar dan Mahasiswa Kabupaten Karimun (Karimun Students Union), Himpunan Mahasiswa Riau Sunan Kalijaga-HIMARISKA (Association of Riau Students of Sunan Kalijaga), some students of Anthropology UGM, and others.

The main speaker addressed the issue of the definition of Malay identity on which three groups have different opinions. The first group, non-Malay in Nusantara, understands Malay as identical to Islam. On the contrary, Moslem groups outside Nusantara such as Arab, Persia, India, and Chinese underline the difference between Malay and Islam. They argue that one should demarcate between culture upheld by Malay community and religion embraced by them. The last group analyzes the Malay identity by using a theory developed by an anthropologist, Robert Redfield. Malay, in his theory, is divided into two main traditions: great tradition and little tradition.

Heddy asserted the significance of the theory to portray the reality of Malay at any times. He drew a conclusion that Malay culture spreading among bangsawan/priyai (royalties) is the result of the great tradition. The tradition was developed consciously by them who claimed as Malays. The little tradition, on the other hand, is represented within Malay culture practiced by rakyat (ordinary people). In line with that, Mahyudin highlighted the connection between the discourse developed by royalties who strongly embraced Islam as their religion and the definition of Malay identical to Islam. The discourse was reflected through the usage of aksara Melayu (Malay Alphabet) to express their art works in literatures. The aksara Melayu is commonly known as huruf Jawi (Arabic-Malay Letter). The usage, to certain extent, indicates the strong influence of Arab-Islam on Malay culture (great tradition).   

Little tradition of Malay, developed by ordinary people who mostly lived in coast, peninsula, and hinterland, much of it related to folk games, folk theatre, medicine, supernatural things (magic) and others.

The Malay studies in Indonesia especially in the field of literature, explained Heddy, tend to focus on the great tradition. It drives to the “glory” of royal culture which are studied and mentioned in most classic and contemporary books. How about the little tradition? Heddy noted that the little tradition has failed to receive attention from Indonesian scholars. They take less considerable interest in the field. As a matter of fact, still there is free space area in little tradition, magic for example, which can be explored. Fortunately, Westerners especially English are the scholars who spend more energy on studying the little tradition of Malay.

In respond to the question on the relation between Islam and Malay which is always seen as a non-separate entity, Heddy described it in a critical way. There are some areas, which are part of Malay geo-culture, in which majority of its populace are not Moslems. However, they claim themselves as Malays because they have something in common: culture upheld, and language spoken. Generally, two entities, adat and Islam, are being within Malay people. But in broader perspective, Malay people vary in their ethnic and religion. Hence, Malay doesn‘t belong to merely Moslem. 

How about the contribution of Islam to Malay culture? Heddy highlighted the letter (Malay-Arab/Java) as the greatest contribution. Through it, Malay could create the Malay discourse, and express the Malay realm. Unfortunately, Heddy didn‘t explore the other aspects of Malay influenced by Islam such as religious tradition and custom.

The discussion, which lasted nearly an hour and half, was closed following the azan maghrib. The crew and the participants brook the fast with cocktail and did the maghrib prayer together. Afterwards, they eat the some foods. During the fast break, some comments around the content and new design of MelayuOnline were made.

Many suggestions came out in the conversation that could be valuable input for MelayuOnline in order to increase the quality of website to be a leading website internationally. The mission is one of the programme that has been mandated in the second work meeting. One of homeworks for MelayuOnline is to pay more close attention to the little tradition such as magic. It is hoped that MelayuOnline can be the pioneer that develop simultaneously both little and great tradition. Henceforth, Melon, in the future will play significant role in realizing the creation of humanist civilization. 

(HQ/ter/72/9-07)

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