riana67 .....aramaitiiiiiiii..........: 03-Nov-2014

Monday, 3 November 2014

NOMAD - Tetap Menantimu [Lyric Video]

riana67

JANGAN MUDAH TERBURU-BURU DALAM MENILAI SESEORANG

‘‘JANGAN MUDAH TERBURU-BURU DALAM MENILAI SESEORANG’’
Tapi FAHAMILAH tiap jiwa di sekeliling Kita yang menyimpan cerita kehidupan tak terbayangkan di benak Kita.

[-] Αda air mata dibalik setiap senyuman.
[-] Αda kasih sayang dibalik setiap amarah.
[-] Αda pengorbanan dibalik setiap ketidak peduli.
[-] Αda harapan dibalik setiap kesakitan.
[-] Αda kekecewaan dibalik setiap derai tawa.

Semoga MEMBERIKAN MANFAATt agar kita menjadi manusia dengan rasa maklum yang semakin luas dan bersyukur dengan apa yang telah TUHAN berikan dalam hidup ini.

Ingat Sahabat ...
[-] Kita bukan satu²nya manusia dengan segudang masalah.
Tersenyumlah.
[-] Senyum mampu membasuh setiap luka kita.
Maafkanlah.
[-] Maaf mampu menyembuhkan semua rasa sakit dengan hati kita.

Salam kemaafan utk semua
riana67

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BUGIS DI MERATA PELOSUK DUNIA

Tulisan ini saya petik dari website..hanya sebagai panduan anak-anakku agar mereka tahu siapa bangsa mereka.. Kedatangan Bugis ke Tanah Melayu (Selangor) Kedatangan Bugis ke Tanah Melayu, pada kurun ke 18 ini dikatakan atau juga boleh digelar sebagai ‘Zaman Bugis’. Asal usul masyarakat ini Bugis ini adalah dari rumpun Sulawesi Selatan yang mula melakukan migrasi ke Tanah Melayu sejak suku terakhir kurun ke-17. Penempatan orang-orang Bugis telah wujud dengan pesatnya di pesisir pantai barat Semenanjung sekitar penghujung kurun ke-17 dibawah jajahan takluk Johor iaitu di Selangor, Linggi dan Kelang.1 Perhubungan Bugis dengan Selangor telah lama wujud, iaitu selepas bermulanya Kesultanan Selangor pada lewat 1766 apabila Raja Lumu iaitu Raja Selangor, telah ditabalkan oleh Sultan Mahmud, Perak di Kota Lumut yang terletak di Hilir Perak, yang tidak jauh dari Pasir Salak tempat pembunuhan tragis J.W.W. Birch telah di bunuh pada lewat 1875 dengan memakai gelaran Sultan Salehhuddin yang sekaligus meletakkan Raja Lumu sebagai sultan Selangor yang pertama. Juga dikatakan bahawa, Bugis telah datang ataupun sudah berada di Selangor sejak abad ke 17 lagi.2 Terdapat beberapa sumber yang menyatakan bahawa Bugis telah datang sejak zaman kesultanan Melayu Melaka lagi. Semasa kedatangan Bugis 5 bersaudara ke Johor, orang Bugis sudah bertapak di Selangor terutama di persisir pantai (Kelang) dan Kuala Selangor. RJ Wilkilson menyatakan bahawa orang bugis yang mula-mula sekali datang dan Menetap di selangor ialah Daeng Lakani.3 Orang Bugis telah mendiami Selangor dan mereka membuat petempatan berhampiran pantai laut terutama Kelang, dan Kuala Selangor. Boleh di katakan bahawa kedatangan orang Bugis ke Selangor akibat daripada kepesatan empayar Melaka sebagai pusat ekonomi yang unggul.4 Setelah berjaya merampas takhta kerajaan Johor-Riau, Raja Sulaiman telah di tabalkan menjadi sultan (Yang dipertuan Besar) Johor dan digelar Sultan Sulaiman Badrul Alam Syah pada tahun 1722 yang mana perlantikan ini dibuat oleh raja Bugis berlima itu sendiri.5 Kemunculan pengaruh Bugis di Selangor adalah sebahagian daripada keseluruhan fenomena sejarah umum yang berlaku di kawasan Selat Melaka pada abad ke-18. Pengaruh bugis di Selat Melaka juga bertambah kukuh dengan perlantikan Daeng Merewah sebagai Yamtuan Muda Johor dengan bantuan daripada orang-orang Bugis di Selangor.6 Perhubungan Bugis dengan Belanda. Perhubungan di antara pihak Bugis dan Selangor dengan Belanda di Melaka berjalan dengan baik tanpa adanya sebarang bentuk persaingan. Bugis yang di wakili oleh Raja Haji umpamanya adalah seorang pemimpin yang disegani telah membuat perjanjian berbaik-baik dengan pihak Belanda bagi menjaga perhubungan yang baik diantara kedua-dua pihak. Dalam perjanjian tersebut, terkandung perkara-perkara yang menyatakan bahawa harta rampasan yang diperolehi oleh pihak Raja Haji atau pihak Belanda hendaklah dibahagi dua diantara Raja Haji dengan Belanda.7 Perhubungan yang baik di antara Raja Haji dengan orang-orang Belanda hanya terjalin sehingga tahun 1782 apabila berlakunya perselisihan di antara kedua-dua pihak. Pada tahun 1782, pihak Belanda telah memperolehi harta rampasan sebuah kapal Kompeni Inggeris (East India Company) yang bermuatkan candu sebanyak 1 254 buah peti di Pulau Bayan dengan bantuan daripada sebuah kapal Peranchis.8 Belanda telah memungkiri janjinya untuk membahagikan segala harta rampasan yang diperolehi seperti mana yang termaktub dalam perjanjiannya yang dipersetujui bersama Raja Haji. Sebaliknya, harta rampasan terutamanya candu itu telah dibahagi dua oleh pihak Belanda dengan pihak Peranchis dan Raja Haji tidak mendapat apa-apa bahagian sekalipun. Perkara ini menyebabkan Raja Haji berasa tersinggung kerana pengaruh beliau di sekitar perairan Riau telah dibelakangkan. Raja Haji telah bertindak menuntut hakya kepada Gabenor Belanda di Melaka supaya beliau mendapat sama harta rampasan yang diperolehi itu, mengikut perjanjian yang telah dibuat. Perundingan yang berlaku di antara pihak Raja Haji dengan wakil Gabenor Belanda di Melaka di Muar berakhir dengan tiada kata kesepakatan diperolehi. Raja Haji gagal dalam menuntut haknya apabila pihak Belanda berkeras tidak memenuhi tuntutan tersebut. Raja Haji begitu marah dan telah mengembalikan semula surat perjanjiannya dengan pihak Belanda serta mengisytharkan penentangannya terhadap pihak Belanda. Bagi mengukuhkan kekuasaannya menentang pihak Belanda, Raja Haji telah membuat perhubungan dengan Rembau dan Selangor. Di sinilah bermulanya pengaruh Selangor dalam peperangan di antara pihak Bugis dan Belanda. Keterlibatan Selangor dalam peperangan Bugis dengan Belanda. Bunga peperangan dan perang kecil sentiasa berlaku antara orang Bugis dengan orang Belanda sejak tahun 1740-an lagi. Api ini terus menyala selepas 14 Januari, 1784. Peperangan inilah yang mengakibatkan mangkatnya Raja Haji oleh Belanda, kemudiannya dimakamkan di Teluk Ketapang digelar "Marhum Ketapang". Penglibatan Selangor dalam persengketaan antara pihak Bugis dengan Belanda bermula apabila Sultan Ibrahim yang merupakan anak saudara bergabung dengan ayah saudaranya, Raja Haji dari Riau untuk menyerang Belandadi Melaka. Sultan Selangor yang pertama iaitu Sultan Salehuddin ayahanda kepada Sultan Ibrahim merupakan saudara Raja Haji, oleh itu segala kesusahan yang dialami oleh Raja Haji akan mendapat bantuan daripada pihak Selangor. Sultan Ibrahim pada ketika itu telah mengajak Raja Haji untuk turut serta dalam peperangan ini dan menyebabkan Raja Haji tidak teragak-agak untuk turut serta kerana menyedari hubungan saudara antara mereka dan juga ingin menunjukkan keperwiraan orang Bugis demi menegakkan kebenaran.9 Keterlibatan Selangor dalam Perang Bugis-Belanda ini dapat dilihat apabila Sultan Ibrahim memimpin angkatan perang Selangor yang kebanyaaknya terdiri daripada orang Bugis untuk menyerang Belanda di Melaka. Bagaida juga telah singgah di Rembau untuk berbincang dengan para penghulu-penghulu Rembau untuk sama-sama membantu menyerang Belanda di Melaka. Baginda meneruskan perjalanan ke Melaka setelah Rembau bersetuju untuk menyertai mereka dalam perang ini dan telah membina kubu di Batang Tiga bagi menghadapi serangan dari Belanda. Pertempuran sengit dan hebat telah berlaku di sini apabala Belanda dari Kota Melaka telah menyerang angkatan Sultan Ibrahim di kubu Batang Tiga. Kerajaan Selangor telah bergabung tenaga dengan Rembau bagi memerangi Belanda di Melaka dan pada masa yang sama, Belanda terpaksa menghadapi dua serangan iaitu di Riau oleh Raja Haji dan di Melaka oleh Sultan Ibrahim dengan dibantu oleh Rembau. Kemangkatan Raja Haji dalam peperangan dengan pihak Belanda menimbulkan kemarahan Sultan Ibrahim menyebabkan Selangor terlibat secara langsung dari persengkitaan antara Belanda dengan Johor (Riau) itu. Sebagai persiapan berjaga-jaga dari serangan Belanda terhadap Selangor, Sultan Ibrahim telah membina dua buah kota. Kota batu atas Bukit Selangor dan kota tanah di atas Bukit Tanjung.10 Dari segi ekonomi pula, perhubungan yang baik dengan British telah banyak memberikan keuntungan kepada Raja Ibrahim khususnya dalam aktiviti perdagangan bijih timah. Harga bijih timah yang ditawarkan di Kuala Selangor lebih baik oleh British berbanding dengan harga yang ditawarkan oleh Belanda di Melaka.11 Dengan berlatarbelakangkan keadaan-keadaan ekonomi-ekonomi dan politik yang telah lama wujud diantara Belanda dan Selangor maka peperangan diantara dua pihak ini telah meletus pada tahun 1784-86. Selangor yang lebih menumpukan untuk memperolehi keuntungan dalam perdagangan bijih timahnya dan perkembangan Kuala Selangor sebagai pelabuhan kapal-kapal antarabangsa ketika itu. Dasar Belanda pula ialah cuba membataskan rancangan perdagangan Selangor yang kian berkembang.12 Peperangan Selangor dengan Belanda juga amat penting bagi membuktikan pengaruh Selangor di dalam suatu politik kuasa di Semenenajung Tanah Melayu pada abad ke-18.13 Pihak Belanda juga berasa bimbang akan cabaran politik dan perdagangan Selangor terhadap kedudukan mereka di Selat Melaka, sehingga mereka terpaksa menghantar satu ekspedisi dalam tahun 1784 untuk menghapuskan kekuasaan Sultan Ibrahim.14 Oleh sebab marahnya orang-orang Belanda kepada Sultan Ibrahim Selangor, pada 13 haribulan Julai tahun 1784, beberapa buah kapal perang Belanda dengan di bantu oleh Raja Muhammad Ali dari Siak bertolak dari Melaka telah menyerang Kuala Selangor.15 Peperangan berlaku antara Belanda dengan pasukan perang Selangor yang di kepalai oleh Saiyid Ja’afar. Akhirnya, Belanda telah menawan kota-kota di Kuala Selangor menyebabkan Sultan Ibrahim telah lari ke Ulu Selangor dan mendapatkan bantuan daripada ketua pemerintah Pahang iaitu Bendahara Abdul Majid. Pada pertengahan tahun 1785, Sultan Ibrahim dengan bantuan daripada orang-orang Pahang seramai dua ribu orang cuba merampas kembali Kuala Selangor daripada Belanda.16 Serangan megejut telah dilakukan pada waktu malam menyebabkan pihak Belanda mengundurkan diri dari Kuala Selangor dan Saiyid Ali telah lari semula ke Siak dan Sultan Ibrahim telah berjaya merampas semula Kuala Selangor daripada tangan Belanda. Tidak lama selepas itu pula, Belanda telah menghantar tiga buah kapal-kapal besar pergi mengepung Kuala Selangor17 menyebabkan barangan makanan seperti beras menjadi mahal dan menyusahkan kehidupan rakyat. Akhirnya, pada 29 Jun tahun 1786 setelah hampir setahun Kuala Selangor dikepung oleh Belanda, Sultan Ibrahim dengan orang Belanda telah membuat kata sepakat untuk menandatangani surat perjanjian damai. Kesimpulan. Melihat kepada peristiwa-peristiwa yang telah berlaku diantara tiga pihak utama iaitu Selangor, Bugis dan Belanda, masing-masing mempunyai tujuan kepentingan bagi mempertahankan kekuasaan di Tanah Melayu. Di sini jelas menunjukkan bahawa Selangor mempunyai pengaruh yang amat besar dalam persengketaan antara Bugis dengan orang Belanda. Sultan Ibrahim boleh di anggap sebagai watak yang amat penting dalam tempoh waktu ini dan membawa wujudnya sebuah kuasa yang besar bagi menyaingi Belanda di Selat Melaka. Bibliografi Adnan Hj. Nawang dan Muhd. Fadzli Othman 1992, Sejarah Selangor dan Proses Pembangunannya. Kuala Lumpur: United Selangor Press Barbara Watson Andaya & Leonard Y. Andaya 1982. A History of Malaysia. Kuala Lumpur: Macmillan Publisher (M) Sdn. Bhd Buyung Adil 1971 , Sejarah Selangor. Kuala Lumpur: Dewan Bahasa dan Pustaka Sejarah Bugis Di Tanah Melayu. Diperolehi pada April, 03, 2006 daripada http://ms.wikipedia.org/wiki/Sejarah_Bugis_Di_Tanah_Melayu"

budaya semporna.....regetta lepa

Regatta Lepa 2008The Annual Water Festival of the Sea Gypsy in Sabah
18 - 20 April 2008 Semporna
Regatta Lepa-Lepa is an annual event in Semporna Town which celebrates the age-old Bajau tradition of boat-making. Semporna Town is home of the seafaring East Coast Bajaus who are known for boat craftsmanship. The lepa boat is a beautifully hand-made vessel which during celebrations, is adorned with a dramatic decorative sail - the sambulayang. Since 1994, the Regatta Lepa-lepa has become a big tourist attraction in Sabah, with international tourists came just for the parade of these splendid boats...
The most beautiful lepa, local ethnic music and dance performances, beauty pageant and sea-sports activities are among the activities each year.
It was a beautiful sight to see the silhouettes of sambulayang sails from various Lepa-lepa boats as they skimmed across the sea water.
A typical Lepa boat measuring 5 meters in length and 1.5 meters wide.
These boats were used in almost every aspect of Bajau life - their floating homes, their fishing boats and their transport vehicle.
Those you saw in in competitions are vary in size, some were build for this annual competition.The body of the Lepa consists 4 main parts :
1) the pointed bow (tujjah),
2) its boat body (lepa),
3) the walled-house structure (tapi) and
4) the sago palm leaves-made roofing (kajang).

LEPA KING of 2008
The winner of the most beautiful LEPA for 2008 came from Kampung Tampi-Tampi.
On 20th April 2008, Mr. Maman Indang of Kg Tampi-Tampi was crowned the new Lepa King for winning the most beautiful Lepa in 2008
The winning prizes were presented by Sabah Head of State Tun Ahmadshah Abdullah that day.
The Bajaus, a bronzed-skinned nomadic seafaring people, living off the sea a distinctive lifestyle characterized by their hand made LEPA boat.. They only come on land for food, water supply and funerals. For these Bajau people, Lepa Boats are multi utility. The boat serves as a fishing vessel and as a means of transportation. It is also utilized for wedding venues and cultural performances.
Semporna celebrates the annual Water Festival of Regatta Lepa in April. LEPA boat has been a significant part of the Sabah Bajau fishermen since immemorial time. The Regatta Lepa is an occasion to show-off all the beautifully built Lepas. The annual event's highlight is a competition to choose the most dazzling lepa. Colorful adorned lepas grace the waterfront, decked with the smiling faces of dancers and musicians. Regatta Lepa is an annual gathering of the most skillful fishing boat builders in Sabah. The Bajau in Semporna have their yearly festival for remembering their old heritage. In this festival the Bajaus from different village and different island will meet. And during the festive meeting they select the best lepa boat of the year.
During the 2 to 3 days. the Bajau's show their lepa's with the different style's and color. In each lepa is a group of musicians and a couple dancer. The flotilla of colorful banners ridden lepas will make a round in front of the VIP's and the judge's stage. The judges will give a point for their performance related to beautiful lepa's and the best dancer's.
The activities of Regatta Lepa-lepa celebration were in two areas; the traditional event showcasing the beautiful lepa-lepa boats around the water front and exhibitions events at the town padang, where mini-village comprising of traditional huts were on display.

bugis sabah......Tawau...

Bugis of Tawau The Bugis have a rich history and culture. They are not shy to share it with visitors as PEGGY LOH found out during her homestay visit with them near Pontian, Johor. THE Bugis (sometimes called the Ugi) are a dynamic and highly mobile people who originated from the province of South Sulawesi (previously known as the Celebes). Skilled sailor-navigators, fighters and traders, many left their homes to seek success and wealth in the late 17th century. Some of them settled in Selangor on the west coast of peninsular Malaysia where they traded in tin. They were also active in Perak and Kedah. The Bugis captured Johor and Riau in 1721. In 1819, Johor was controlled by the Temenggong. The Riau-Linggi Sultanate, in the Riau Archipelago, was controlled by the Bugis. Over time, the Bugis migrants adopted Malay-Muslim customs and merged with Malay society. Intermarriage secured the Bugis bloodline. As a result, Johor’s racial mix of Malays are mostly of Javanese and Bugis descent. The descendants of settler Daing Hadadek are one such family in Johor proud of their Bugis heritage. Construction of the ancestral home on two acres of land in Kampung Sungai Kuali, close to Pontian, started in 1935 and took two years to complete. Today, it is the pride of the family. Patriarch Ambok Ingtang Md Yassin opens his home to visitors to experience an authentic Bugis homestay. I was invited to join a visiting group one day and the visit was an eye-opener to the life and culture of the Bugis. The Bugis houses are built on stilts and they have tall windows that allow in the breeze to ventilate the rooms. Stepping in from the anjung or front hall into the main hall, we were impressed by an antique intricately-carved wooden cupboard. A big chart outlines the expanding family tree. Among the decorative items in the home are framed charcoal sketches that depict images of the family’s ancestors. Working in collaboration with 30 homes in the neighbouring Bugis villages, Ambok Ingtang makes the Daing Hadadek’s home the focal point for homestay visitors who gather there for communal meals and activities. Passionate about sharing an authentic Bugis kampung experience with visitors, Ambok Ingtang, his family members and the villagers paid particular attention to detail in every aspect during the visit. Preparations for the kampung lunch started with an interesting procession of food being ferried to the hall in a traditional gotong-royong manner. Typically, the kitchen was a fair distance away, on the ground level of the kampung house, and dishes had to be ferried by a human chain made up of visitors and hosts to pass large trays laden with food hand-to-hand from the kitchen up to the hall to be arranged on the “table”. White tablecloth was laid out on the floor marked as the lunch “table”. After all the dishes were arranged in sets for four to six persons along the “table”, everyone sat down to enjoy the meal. Maintaining traditional values, social decency and propriety, ladies eat in groups separate from the men. Before and after meals, hands were delicately rinsed with water from an innovative piece of tableware called the kendi that looks like a teapot on a stand. Water was poured from the pot over a stand, which is a receptacle to collect used water. Amid companionable chatter, lunch comprised of generous portions of white rice with delectable dishes of ikan assam pedas, young banana masak lemak, fried fresh and salted fish, pineapple pacheri and cucumber-lettuce salad with spicy sambal belacan. These were eaten with relish by hand. Dessert consisted of fresh plump bananas and slices of watermelon which went well with the appetising lunch. After lunch, the dishes were reorganised on trays and returned to the kitchen in a similar gotong-royong method. After such a delicious and satisfying lunch, the key to aid digestion was an invigorating visit to a nearby apiary. We gathered around the bee farmer who explained the amazing characteristics of his bees which were of Australian origin. When he opened the breeding boxes, we had an up-close and personal encounter with the busy honeybees. While bees buzzed harmlessly around, the brave among us had the opportunity to hold up the honeycomb, thick with live bees! At the end of the visit, the farmer deftly cut the honeycomb from its frame and placed it on a clean banana leaf before slicing it into neat chunks. We were then invited to help ourselves to the chunks of honeycomb, dripping with natural golden honey! When we tasted it, we were speechless with wonder and thrilled at the sweet memory of the texture and flavour of honey directly from its waxy comb! The afternoon’s activities continued with a friendly traditional game of sepak takraw among the men while the women were invited to a demonstration and participate in preparing the evening meal. The Bugis women explained that burasak is a staple dish made from nasi lemak. Rice cooked in coconut milk is wrapped in young and pliable banana leaves and shaped in a rectangular rice patty. Then, a stack of about six patties are bound together in a larger piece of banana leaf and boiled for another six hours. Similarly, another Bugis favourite, lepat loi, made from glutinous rice cooked in coconut milk, is shaped into triangular bars (closely resembling Toblerone chocolate bars!) and wrapped in young banana leaves. Several triangle bars of lepat loi are tied together in a cylindrical-shaped bundle within a larger piece of banana leaf and boiled for another six hours. The long cooking time is a traditional method used to preserve this food for up to a week without refrigeration. For dinner, we tasted burasak and lepat loi served with Bugis dishes like ikan parang assam pedas, curry chicken, and delicious beef and fish sambal serunding. First-time tasters of Bugis recipes notice how they are distinguished by their thicker curry and spicier flavours. The meal was even more satisfactory because we had a hand in preparing the burasak and lepat loi. As with other parts of the visit, the evening’s entertainment continued to involve us. Ambok Ingtang’s wife was in her element as she directed a full-fledged mock Bugis wedding with the “bride” and “groom”, selected from among our excited group. After a real Mak Andam pampered the “bride” with a full make-up session, the bride looked radiant for the part. Decked in full wedding finery, complete with headdress, the “groom” was escorted into the house with his entourage, bearing essential Bugis wedding gifts or hantaran. A cloth canopy borne by four bearers was held over the groom as he was ushered into the bridal chamber to meet his bride. After traditional rituals and much teasing, the blushing bridal couple emerged from the chamber to sit on the wedding dais in the main hall. The bridal couple’s family “elders” were some of the male villagers dressed up for the role. Sitting opposite each other in the main hall, they made a formal exchange of gifts and dowry symbolising their consent to the marriage. Finally, tea and traditional sweet cakes were served to seal the bond between the two families. From the significance of each colourful wedding gift in the hantaran, observing and participating in the performance of a traditional Bugis wedding, the delicious home-cooked food, made and eaten in a convivial ambience, to interacting with Ambok Ingtang’s family members at Daing Hadadek’s ancestral home, the Bugis homestay was indeed a unique first-hand experience to learn more about the Bugis heritage in Johor. Being involved in the events made us share a realistic taste of the traditions of the Johor Bugis community. --------------------------------------------------------------------------------

SIAPA AKU DALAM DIRIMU DAN DIRINYA,,,(sifat orang yang lahir dalam bulan MAC)

Sifat Bulan Lahir untuk bulan Mac ialah: [][] Berpesonaliti menarik dan menawan. [][] Mudah didampingi. [][] Sangat pemalu dan pemendam rasa. [][] Sangat baik secara semulajadi, jujur pemurah dan mudah simpati. [][] Sangat sensitif pada perkataan yang dituturkan dan alam persekitaran. [][] Suka pada kedamaian. [][] Sangat peka pada orang lain. [][] Sesuai dengan kerjaya yang memberi khidmat kepada orang lain. [][] Tidak cepat marah dan sangat amanah. [][] Tahu membalas dan mengenang budi. [][] Pemerhatian dan penilaian yang sangat tajam. [][] Kecenderungan untuk berdendam jika tidak dikawal. [][] Suka berangan-angan. [][] Suka melancong. [][] Sangat manja dan suka diberi perhatian yang sangat tinggi. [][] Kelam kabut dalam memilih pasangan. [][] Suka dengan hiasan rumahtangga. [][] Punya bakat seni dalalm bidang muzik. [][] Kecenderungan pada benda yang istimewa dan baik. [][] Jangan terlalu mengikut selera atau perasaan. [][]

makanan d IKBN KINARUT SABAH

menjaga makanan pelajar di IKBN KINARUT SABAH merupakan satu risiko yang perlu ku tanggung...kadang kala berdepan dengan pelajar yang manja...kadangkala berdepan dengan kontraktor pembekal makanan yang kedekut dan tidak ada tolenransi pada pelajar....kadangkala berdepan dengan pihak pentadbiran yang tidak memihak kepada kakitangan ...apa pun rezeki yang tuhan berikan padaku d IKBN KINARUT SABAH ini aku sangat menghargainya dan aku gembira berkerja disini walau pun terkadang aku jelak dan marah dengan lingkungan persekitaran yang tidak memihak kepadaku

bila lelaki merasakan dirinya telah matang...

by Ramli Abdul Samad 14 Sept 2008 Sampai sesuatu masanya seorang pria itu akan membuat keputusan untuk hidup berpasangan dengan wanita pilihannya. Buku ‘Men: The Darker Continent’, karya Heather Formaini, mengupas sebab-sebab mengapa ini berlaku. Menurut beliau, apabila seseorang lelaki membuat keputusan untuk hidup berpasangan, kehidupannya akan lebih stabil dari banyak segi seperti emosi, seksual, pengurusan diri dan sebagainya. Antara alasan seorang lelaki itu mahu hidup berpasangan: 1. Dia merasakan hidupnya tidak lengkap. Apabila fasa hidup kanak-kanak, remaja, dewasa dan membujang telah dilaluinya dan kini sudah mempunyai cukup syarat untuk bernikah, dia bertindak melengkapkan hidup bagi fasa seterusnya iaitu berkeluarga dan mempunyai zuriat. Hidup berpasangan adalah tuntutan alamiah. Kebanyakan kehidupan di dunia adalah berpasangan. 2. Dia merasakan teman hidupnya nanti dapat memberinya perhatian, sekurang-kurangnya menjaga makan minumnya. Ada khidmat peribadi selain daripada mendapat layanan seksual. Hidupnya mulai teratur, tidak lagi gelisah dengan masalah seksual. 3. Dia merasakan kekayaan yang dimilikinya harus diguna untuk membina sebuah keluarga yang berjaya. 4. Dia merasakan bahawa hidup membujang untuk tempoh yang terlalu lama tidak memberi apa-apa faedah. Hati kecilnya akan bersuara, “Bukankah membina sebuah keluarga yang bahagia itu pilihan yang lebih baik daripada membujang?” 5. Hati kecilnya selalu menyuarakan tidak ada makna hidup bersendirian. Naluri atau bisikan hatinya mahukan dia hidup berpasangan. Dia mahu teman hidup. 6. Desakan yang kuat daripada teman wanitanya atau dari pihak keluarganya sendiri. Kedua ibu-bapanya kepingin mendukung cucu sebelum mereka meninggal dunia. 7. Dia merasakan bahawa teman wanitanya adalah kawan yang terbaik dalam kehidupannya untuk memberi dukungan emosi dan seksual. Hidup berpasangan memberi satu rasa yang mereka adalah manusia normal. 8. Dia bernikah kerana sudah tiada lagi pilihan, sudah sampai masanya, sudah ditakdirkan, baik dipengaruhi oleh lingkungan sosial, agama, budaya dan tekanan daripada rakan-rakan. Dia harus menerima hakikat bahawa dia sedia berhadapan dengan dunia keintiman dan bertanggungjawab. Seorang lelaki yang begitu positif terhadap kehidupan berkeluarga adalah seorang yang mempunyai banyak kelebihannya. Bagaimanapun dunia realiti yang harus dia harungi bersama belum tentu menjanjikan semua impian manis itu boleh tercapai. di copy dari www.gua.com.my

alamat yg penting

Altamira, Mexico Blvd. Golfo de México Norte No. 380 lado poniente Puerto Industrial de Altamira Altamira, Tamaulipas, Mexico 89603 Phone: 52-833-260-6100 Almaty, Kazakhstan Nurly Tau Business Centre 5th Floor Office 504 Building 1A 5 Al0Farabi av. Almaty 050059 Phone: 772-73-110471 Baku, Azerbaijan Salyan Highway 83 Baku Deepwater Jacket Factory named after Heydar Aliyev, 3rd Floor Baku - AZ1 083 Azerbaijan Phone: 994-12-4449944 Batam, Indonesia Jalan Bawal, Batu Ampar Batam 29432 Riau Province, Indonesia Phone: 62-778-411-001 Chennai, India Block No. 111, Unit No. 7 & 8 6th Floor Temple Steps 184-187, Anna Salia, Saidapet Chennai - 600 015 India Phone: 91-44-6612-6600 Dubai, United Arab Emirates P.O. Box 16961 Jebel Ali, Dubai United Arab Emirates Phone: 971-4-883-5200 Houston, Texas 757 N. Eldridge Pkwy Houston, Texas 77079-4526 Phone: 281-870-5000 Jakarta, Indonesia Wisma Tugu II, 5th Floor Jala J.R. Rasuna Said Kav C-7 Kuningan, Jakarta 12940, Indonesia Phone: 62-21-5208611/8628 Kuala Lumpur, Malaysia Peti #50, Wisma Selangor Dredging 16th Floor, West Block 142-C, Jalan Ampang 50450 Kuala Lumpur, Malaysia Phone: 603-2163-2022 Mexico City, Mexico Av. Paseo de la Reforma #505 Piso 17 Col. Cuauhtemoc C.P. 06500 México, D.F. Phone: 52 55 1102 1260 Miri, Sarawak, East Malaysia 2nd Floor, Lot 1786, Block 5, MCLD, Jee Foh Road, Krokop 98000 Miri, Sarawak, East Malaysia Phone: 6085-460500/416022 Morgan City, Louisiana P.O. Box 188 Morgan City, Louisiana 70381 Phone: 985-631-2561 Mumbai, India 412-413 Midas, Sahar Plaza Complex 243, Sir M. Vasanji Road, Andheri East Mumbai -- 400-059, India Phone: 91-22-823-2175/76/77 New Orleans, Louisiana 1340 Poydras St., Suite 1200 New Orleans, Louisiana 70112 Phone: 504-587-5000 Perth, Australia 1st Floor, 220 St. George's Terrace Perth WA 6000 Western Australia Phone: 61-8-9488-1988 Singapore 11 Lorong 3, Toa Payoh Block A #01-01 Jackson Square Singapore 319579 Phone: 65 656-12288 Staines, England Knyvett House Watermans Business Park The Causeway Staines, England TW18 3BA Phone: +44-01784-895-035

BUGIS

Help build the future of Wikipedia and its sister projects! Read a letter from Jimmy Wales and Michael Snow. [Hide] [Help us with translations!] Bugis From Wikipedia, the free encyclopedia Jump to: navigation, search For the street in Singapore, see Bugis Street. Bugis Abu Bakar of Johor B.J. Habibie Najib Tun Razak • Jusuf Kalla • Ziana Zain Total population 6.0 million (2000 census) Regions with significant populations Indonesia 5,157,000 [1] Sulawesi South Sulawesi 3,400,000 South East Sulawesi 372 289 Central Sulawesi 314 008 West Sulawesi 103 207 Kalimantan East Kalimantan 522 570 South Kalimantan 366 495 West Kalimantan 135 490 Sumatera Riau 120 508 Jambi 64 393 Bangka-Belitung Islands 33 200 Riau Islands 26 400 Java Jakarta 50 300 Malaysia 728,465 Singapore 15 374 Languages Bugis, Indonesian, Malay Religion Predomatinely Sunni muslim, some animism The Bugis are the most numerous of the three major linguistic and ethnic groups of South Sulawesi, the southwestern province of Sulawesi, Indonesia's third largest island. Although many Bugis live in the large port cities of Makassar and Parepare, the majority are farmers who grow wet rice on the lowland plains to the north and west of the town of Maros. The name Bugis is an exonym which represents an older form of the name; (To) Ugi is the endonym. The Bugis speak a distinct regional language in addition to Indonesian, called Basa Ugi, Bugis or Buginese. In reality, there are a several dialects, some of which are sufficiently different from others to be considered separate languages. Bugis belongs to the South Sulawesi language group; other members include Makasar, Toraja, Mandar and Enrekang, each being a series of dialects.[2] The Bugis are known in their navigation skills and economic influence in the Malay Archipelago. The center for the Bugis's economic and culture is in Ujung Pandang or Makassar. They are also adherents of Islam.[3] As the most numerous group in the region (more than 5 million), they have had considerable influence on their neighbors. Contents [hide] 1 History 1.1 Origins 1.2 Term and etymology 1.3 Homeland 1.4 In Malay peninsular and Sumatra 1.5 In Northern Australia 2 Present lifestyle 3 Religion 4 Sea exploration 5 See also 6 References 7 External links [edit] History [edit] Origins The Bugis are the descendant of the Deutero-Malays which had arrived to South-East Asia in 1500BC. They arrived in South East Asia after the first wave of the migration by the Proto-Malays.[citation needed] South Sulawesi province in Indonesia, home of the Bugis people.[edit] Term and etymology The name Bugis was based from the word To Ugi or the Bugis People.[4] It refers to the followers of the La Sattumpugi; the first Bugis king from the ancient Cina Kingdom which covers present day Wajo Regency in South Sulawesi.[5] [edit] Homeland Tana Ugi is known as the heartland and the birthplace of the culture and tradition of the Bugis. The territory composing the present-day South Sulawesi. The name Tana Ugi loosely defined as "The Bugis Land".[6] The homeland of the Bugis is the area around Lake Tempe and Lake Sidenreng in the Walennae Depression in the southwest peninsula. It was here that the ancestors of the present-day Bugis settled, probably in the mid- to late second millennium BC. The area is rich in fish and wildlife and the annual fluctuation of Lake Tempe (a reservoir lake for the Bila and Walennae rivers) allows speculative planting of wet rice, while the hills can be farmed by swidden or shifting cultivation, wet rice, gathering and hunting. Around AD 1200 the availability of prestigious imported goods including Chinese and Southeast Asian ceramics and Gujerati print-block textiles, coupled with newly discovered sources of iron ore in Luwu stimulated an agrarian revolution which expanded from the great lakes region into the lowland plains to the east, south and west of the Walennae depression. This led over the next 400 years to the development of the major kingdoms of South Sulawesi, and the social transformation of chiefly societies into hierarchical proto-states.[7] Unlike other parts of early Southeast Asia which had been largely Indianised, the Bugis didn't received much influence from India. The only significant Indian influence towards the bugis is the Lontara script which is largely based on the Bramic scriptst from India. The minimal influence from India during that period compare to the other early kingdoms in Java and Sumatra is believed due to the early Bugis are against assimilation of foreign cultures.[8] [edit] In Malay peninsular and Sumatra This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010) The conclusion in 1669 of a protracted civil war led to a diaspora of Bugis and their entry into the politics of peninsular Malaysia and Sumatra. The Bugis played an important role in defeating Jambi and had a huge influence in Sultanate of Johor. Apart from the Malays, another influential faction in Johor at that time was the Minangkabau. Both the Bugis and the Minangkabau realized how the death of Sultan Mahmud II had provided them with the chance to exert power in Johor. Under the leadership of Daeng Parani, the descendants of two families settled on the Linggi and Selangor rivers and became the power behind the Johor throne, with the creation of the office of the Yang Dipertuan Muda (Yam Tuan Muda), or Bugis underking. [edit] In Northern Australia Long before European colonialists extended their influence into these waters, the Makasar, the Bajau, and the Bugis built elegant, ocean-going schooners in which they plied the trade routes. Intrepid and doughty, they travelled as far east as the Aru Islands, off New Guinea, where they traded in the skins of birds of paradise and medicinal masoya bark, and to northern Australia, where they exchanged shells, birds'-nests and mother-of-pearl for knives and salt with Aboriginal tribes. The products of the forest and sea that they brought back were avidly sought after in the markets and entrepots of Asia, where the Bugis bartered for opium, silk, cotton, firearms and gunpowder. [citation needed] The Bugis sailors left their mark and culture on an area of the northern Australian coast which stretches over two thousand kilometers from the Kimberley to the Gulf of Carpentaria. Throughout these parts of northern Australia, there is much evidence of a significant Bugis presence. There are the remains of Bugis buildings on islands, Bugis words have become part of the Aboriginal languages and Bugis men and their craft feature in the indigenous art of the people of Arnhem Land.[citation needed] Each year, the Bugis sailors would sail down on the northwestern monsoon in their wooden pinisi. They would stay in Australian waters for several months to trade and take trepang (or dried sea cucumber) before returning to Makassar on the dry season off shore winds. These trading voyages continued until 1907.[citation needed] As Thomas Forrest wrote in Voyage from Calcutta, "The Bugis are a high-spirited people: they will not bear ill-usage...They are fond of adventures, emigration, and capable of undertaking the most dangerous enterprises." [edit] Present lifestyle This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010) Most present-day Bugis now earn their living as rice farmers, traders or fishermen. Women help with the agricultural cycle and work in the homes. Some women still weave the silk sarongs worn on festive occasions by men and women. Most Bugis live in stilted houses, sometimes three meters (9 ft) or more off the ground, with plank walls and floors. During growing seasons some family members may reside in little huts dispersed among the fields. Many of the marriages are still arranged by parents and ideally take place between cousins. A newlywed couple often lives with the wife's family for the first few years of their marriage. Divorce is a fairly common occurrence, particularly when the married couple are still in their teens. The Bugis' diet consists mainly of rice, maize, fish, chicken, vegetables, fruit and coffee. On festive occasions, goat is served as a special dish. Visual and performing arts, such as dance and recitations of epic poetry have largely been replaced by modern entertainments such as karaoke. The Bugis culture also recognizes five separate genders that are necessary to keep the world in balance and harmony. These include makkunrai (feminine woman), calabai (feminine man), calalai (masculine female), oroané (masculine man), and bissu (embodying both male and female energies, revered as a shaman). [edit] Religion Prior the Islamic conversion of the Bugis, the Bugis are largely practiced animism. The Bissu (or sharman) poses great power in the religious affairs of the Bugis. Historical evidence suggested that the pre-islamic Bugis practiced the act of cremation towards the deceased, especially to the nobleman. The crematorium is called Patunuang and the ashes of the deceased are kept in an urn. However, the act of cremation is limited in certain places, based on the Portuguese sources, the Makassarese buried the dead while the Torajans keep their deceased in the caves. While the earlier pre-islamic Bugis rulers were not being cremated nor buried, as the soul are believed to be vanished and returned to the heavens, the corpse will be left leaning under a tree until the body decayed. While the body of dead infant will be left submerged under a river or the sea. In the early 1600s, the Minangkabau ulema, Dato Ri Bandang, Dato Ri Tiro, and Dato Ri Patimang spread Islam in South Sulawesi.[9] The Bugis converted from indigenous animistic practices and beliefs to Islam. A few west coast rulers converted to Christianity in the mid-sixteenth century, but failure by the Portuguese at Malacca to provide priests meant that this did not last. By 1611, all the Makasar and Bugis kingdoms had converted to Islam, though pockets of animists among the Bugis To Lotang at Amparita and the Makasar Konja in Bulukumba persist to this day. Practices originating in the pre-Islamic period also survive, such as ancestor veneration and spirit possession, though these practices are less inclined to be performed by the current generation, as most are now educated in Islam. [edit] Sea exploration This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2010) Respected as traders and sailors, and feared occasionally as adventurers and pirates, the seafarers of southern Sulawesi looked outwards, seeking their fortunes throughout the Indonesian archipelago. While trade was the seafarers' main goal, the Makasar, Bajau, and Bugis often set up permanent settlements, either through conquest or diplomacy, and marrying into local societies. However, their reputation as seafarers dates to after 1670; most Bugis were, and are, rice farmers.. [edit] See also Indonesia portal Wikisource has the text of the 1911 Encyclopædia Britannica article Bugis. Bugis of Sabah Bugis in Singapore Demographics of Indonesia [edit] References ^ Indonesia's Population: Ethnicity and Religion in a Changing Political Landscape. Institute of Southeast Asian Studies. 2003. ISBN 9812302123. ^ Mills, R.F. 1975. Proto South Sulawesi and Proto Austronesian phonology. Ph. D thesis, University of Michigan. ^ Pelras, Christian . The Peoples of South-East Asia and The Pacific: The Bugis. 1st ed. Blackwell Publisher, 1996. Print. . ^ Pelras, Christian . The Peoples of South-East Asia and The Pacific: The Bugis. 1st ed. Blackwell Publisher, 1996. Print. . ^ Pelras, Christian . The Peoples of South-East Asia and The Pacific: The Bugis. 1st ed. Blackwell Publisher, 1996. Print. . ^ Pelras, Christian . The Peoples of South-East Asia and The Pacific: The Bugis. 1st ed. Blackwell Publisher, 1996. Print. . ^ Caldwell, I. 1995. 'Power, state and society among the pre-Islamic Bugis.' Bijdragen tot de Taal-, Land- en Volkenkunde 151(3): 394-421; Bulbeck, D. and I. Caldwell 2000. Land of iron; The historical archaeology of Luwu and the Cenrana valley. Hull: Centre for South-East Asian Studies, University of Hull. ^ Pelras, Christian . The Peoples of South-East Asia and The Pacific: The Bugis. 1st ed. Blackwell Publisher, 1996. Print. . ^ Naim, Mochtar. Merantau. [edit] External links The history of Bugis and Makassarese Retrieved from "http://en.wikipedia.org/wiki/Bugis" Categories: Bugis people | Ethnic groups in Malaysia | Ethnic groups in Indonesia | Ethnic groups in Singapore | Muslim communities Hidden categories: All articles with unsourced statements | Articles with unsourced statements from May 2010 | Articles needing additional references from May 2010 | All articles needing additional references | Articles with unsourced statements from February 2007 Personal tools New features Log in / create account Namespaces Article Discussion VariantsViews Read Edit View history ActionsSearch SearchNavigation Main page Contents Featured content Current events Random article Interaction About Wikipedia Community portal Recent changes Contact Wikipedia Donate to Wikipedia Help Toolbox What links here Related changes Upload file Special pages Permanent link Cite this page Print/export Create a bookDownload as PDFPrintable versionLanguages Deutsch Français 한국어 Bahasa Indonesia Bahasa Melayu 日本語 Русский Српски / Srpski Srpskohrvatski / Српскохрватски Українська 中文 This page was last modified on 15 June 2010 at 06:52. 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