::The boy name Kamal::

       Just now, im just interviewing my friend, Kamal Aballenk, which is a Hindu-Muslim. He is final year student, taking law course at IIUM. The purpose of the interview is to complete our immersion project as well as our project paper.

       It just a simple interview where I asked him about his values and believes, customs and practices, perceptions, historical events impacting their culture, opportunities and barriers for them in Malaysia, cultures and what can & cant be touch in counseling.

I just wanna touch on my part, opportunities and barriers~

       Most of the barriers for them is in the aspects of jobs and education and the only opportunities that changes their life a little is 1 Malaysia

Kamal Aballenk Asyok Kumar

That's all from me for now, TQ~

AFIQ ZULKARNAIN     0815251

my friendss.... IKRAM MAHMUD (3rd immersion project)

this my friend Ikram Mahmud ^^,

I have new friend and also roommate who is Bangladesh person. i talk a lot with his culture and about the Bangladesh country. There are many things that i did not know about his feeling, history of the country. Because before this, Ikram and i rarely talking so much. For me, i did not want to disturb him. So, when we try to share the culture belief and start talking, i found that, he is very lonely person in Malaysia. i did not know that.. How cruel i am isn't?? so, after the discussion, i believe that, i must be his friend once and for all. There are many things that I know about the belief, the sensitive things that counselor cannot touch and also about the dressing, the language..So many things... so, i swear to Allah..I will be friend with him start now..hahahahahahah...thanks to Ikram.. Now i know that u are really sporting person.. If u read this, i really want apologize everything that has been done.

Culture in Sarawak

Sarawak is home to 28 ethnic groups, each with their own distinct language, culture and lifestyle. The Ibans form the major ethnic group on this land with about 30.1% of the total population per the year 2000 census. The Chinese, who generally live in the cities, are the second largest group at 26.7%, followed by the Bidayuh, Melanau and other native tribes of Sarawak who are collectively known as Orang Ulu. The Malays constitute a large portion (23.0%) of the population as well, mainly concentrated along the coast.

Sarawakians practice a variety of religions, including Islam, Christianity, Chinese folk religion (a fusion of Buddhism, Taoism, Confucianism and ancestor worship) and animism. Many converts to Christianity among the Dayak peoples also continue to practice traditional ceremonies, particularly with dual marriage rites and during the important harvest and ancestral festivals such as Gawai Dayak and Gawai Antu.

The Malays make up 21% of the population in Sarawak. Traditionally fishermen, these seafaring people chose to form settlements on the banks of the many rivers of Sarawak. Today, many Malays have migrated to the cities where they are heavily involved in the public and private sectors and taken up various professions. Malay villages (kampungs) - a cluster of wooden houses on stilts, many of which are still located by rivers on the outskirts of major towns and cities, play home to traditional cottage industries. The Malays are famed for their wood carvings, silver and brass craftings as well as traditional Malays textile weaving with silver and gold thread (kain songket). Malays are Muslim by religion, having brought the faith to Asia some 1000 years ago. Their religion is reflected in their culture and art and Islamic symbolism is evident in local architecture - from homes to government buildings.

The Melanaus have been thought to be amongst the original settlers of Sarawak. Originally from Mukah, the Melanaus traditionally lived in tall houses. Nowadays, they have adopted a Malay lifestyle, living in kampong-type settlements. Traditionally, Melanaus were fishermen and till today, they are reputed as some of the finest boat-builders and craftsmen. While the Melanaus are ethnically different from the Malays, their lifestyles and practices are quite similar especially in the larger towns and cities where most Melanau have adopted the Islamic faith. The Melanaus were believed to originally worship spirits in a practice brinking on paganism. Today many of them are Christian and Muslim, though they still celebrate traditional animist festivals such as the annual Kaul Festival.

The Chinese first came to Sarawak as traders and explorers in the 6th Century. Today, they make up 29% of the population of Sarawak and comprise of communities built from the economic migrants of the 19th and early 20th centuries. The first Chinese migrants worked as labourers in the gold mines at Bau or on plantations. Through their clan associations, business acumen and work ethic, the Chinese organised themselves economically and rapidly dominated commerce. Today, the Chinese are amongst Sarawak's most prosperous ethnic groups. The Sarawak Chinese belong to a wide range of dialect groups, the most significant being Hokkien, Foochow, Hakka, Teochew, Cantonese and Henghua. Hokkien and Mandarin are the most widely spoken dialects. The Chinese maintain their ethnic heritage and culture and celebrate all the major cultural festivals, most notably Chinese New Year and the Hungry Ghost Festival. The Sarawak Chinese are predominantly Buddhists and Christians.

The Ibans form the largest percentage of Sarawak's population, making up some 30%. Reputed to be the most formidable headhunters on the island of Borneo, the Ibans of today are a generous, hospitable and placid people. Because of their history as pirates and fishermen, they were conventionally referred to as the "Sea Dayaks". The early Iban settlers who migrated from Kalimantan (the Indonesian part of Borneo south of Sarawak) set up home in the river valleys of Batang Ai, the Skrang River, Saribas, and the Rajang River. The Ibans dwell in longhouses, a stilted structure comprising many rooms housing a whole community of families. The Ibans are renowned for their Pua Kumbu (traditional Iban weavings), silver craftings, wooden carvings and beadwork. Iban tattoos which were orignally symbols of bravery for the Iban warriors have become amongst the most distinctive in the world. The Ibans are also famous for their tuak, a sweet rice wine which is served during big celebrations and festive occasions. Today, the majority of Ibans are practice Christianity. However, like most other ethnic groups in Sarawak, they still hold strong to their many traditional rituals and beliefs. Sarawak is unique to colourful festivals such as the Gawai Dayak (harvest festival), Gawai Kenyalang (hornbill festival) and Gawai Antu (festival of the dead).

Originally from West Kalimantan, the Bidayuhs are now most numerous in the hill country of Bau and Serian, within an hour's drive from Kuching. Historically, as other tribes were migrating into Sarawak and forming settlements, the meek-natured Bidayuhs retreated further inland, hence earning them the name of "Land Dayaks". The traditional Bidayuh abode is the "baruk", a roundhouse that rises about 1.5 metres off the ground. Typical of the Sarawak indigenous groups, the Bidayuhs are well-known for their hospitality, and are reputed to be the best makers of tuak, or rice wine. The Bidayuhs speak a number of different but related dialects. While some of them still practice traditional religions, most modern-day Bidayuhs have adopted the Christian faith.

The phrase Orang Ulu means upriver people and is a term used to collectively describe the numerous tribes that live upriver in Sarawak's vast interior. Such groups include the major Kayan and Kenyah tribes, and the smaller neighbouring groups of the Kajang, Kejaman, Punan, Ukit, and Penan. Nowadays, the definition also includes the down-river tribes of the Lun Bawang, Lun Dayeh, Murut and Berawan as well as the plateau-dwelling Kelabits. The various Orang Ulu groups together make up roughly 5.5% of Sarawak's population. The Orang Ulu are artistic people with longhouses elaborately decorated with murals and woodcarvings. They are also well-known for their intricate beadwork detailed tattoos. The Orang Ulu tribe can also be identified by their unique music - distinctive sounds from their sape, a stringed instrument not unlike the mandolin. A vast majority of the Orang Ulu tribe are Christians but old traditional religions are still practiced in some areas.Some of the major tribes making up the Orang Ulu group include :

There are approximately 15,000 Kayans in Sarawak. The Kayan tribe built their longhouses in the northern interiors of Sarawak midway on the Baram River, the upper Reiang River and the lower Tubau River, and were traditionally headhunters. They are well known for their boat making skills, which they carve from a single block of belian, the strongest of the tropical hardwoods. Although many Kayan have become Christians, some are still practise paganistic beliefs.

With a population of approximately 3000, the Kelabit are inhabitants of Bario - a remote plateau in the Sarawak Highlands, slightly over 1,200 meters above sea-level. The Kelabits form a tight-knit community and practise a generations-old form of agriculture. Famous for their rice-farming, they also cultivate a variety of other crops which are suited to the cooler climate of the Highlands of Bario. The Kelabit are predominantly Christian, the Bario Highlands having been visited by Christian missionaries many years ago.

There are few findings on the exact origin of the Kenyah tribe. Their heartland however, is Long San, along the Baram River. Their culture is very similar to that of the Kayan tribe with whom they live in close association. The typical Kenyah village consists of only one longhouse and the people are mainly farmers, planting rice in burnt jungle clearings.

The Penan are the only true nomadic people in Sarawak and amongst the last of the world's hunter-gatherers. The Penan make their home under the rainforest canopy, deep within the vast expanse of Sarawak's virgin jungle. Even today, the Penan continue to roam the rainforest hunting wild boar and deer with blowpipes. The Penan are skilled weavers and make high-quality rattan baskets and mats. The traditional Penan religion worships a supreme god called Bungan. However, the increasing number who have abandoned the nomadic lifestyle for settlement in longhouses have converted to Christians.

One of the most attractive features of the state of Sarawak and one which sets it aside from many of the other Malaysian states is its cultural diversity. With the 27 distinct indigenous ethnic groups that speak 45 different languages and dialects, Sarawak can be proud to boast racial harmony amongst a population of 2.1 million who adhere to a variety of traditions, practices and religions.

With such a melting pot of customs and cultures, Sarawakians enjoy a variety of colourful festivals throughout the calendar year. The cultural diversity also allows Sarawak to be one of the most popular tourist destinations in the region.

-Adapt from discoverborneo.com

In Sarawak, I have no problem to mix with other race. This is because from my childhood I have been interect with many people from various race. When go to everyway, I got nothing to worry about. I have many frienf from many other race and able to communicate in their language.

Every place in Sarawak have different type of dialect and Alhamdulillah I understand most of them except Bidayuh language because its very complicated to me. Living in an environment consist of various race teach me a lot. -Marizal Abd Manan (0812393)

Teroka Potensi Diri SMK Lembah Keramat

Hello everybody~ haha

       Soooo tired~ Yesterday i was involve in seminar on "Kecelaruan Gender" at IIUM Kuantan and today, i was involve in school program at SMK Lembah Keramat. The program was held by one of our practical counseling students dealt with developing self potential of form 1 students.

       I was be given a chance with my friend, UMMU KULTHUM to conduct an intervensive class that most of the students in that class a little bit slow at reading and writing and also problematic students. (that is what the teacher says, not me okay) The class consist of 4 Malay students and 6 Indian students if im not mistaken. In order to make them easy to monitored and controlled, I decide to conduct the activity in a support group way. By doing that, maybe I can concentrate and give more attention to them.

       The issues come when the Malay students didn't want to sit together with the Indian students. At this time, I think this is the suitable time where I suppose to apply all the knowledge that I had learn from this class. Unfortunately I think im still not ready yet, plus, another reasonable factors that I think im not ready and should not take any risks. So, I just take simple precautions by dividing them into 2 groups where I in charge for Malay students, and Ummu take charge the Indians students in order to expose her more due to she will be going to practicum next semester. HAHA~

Alhamdulillah we manage to finish the activity successfully until the end. Nothing bad and unwanted things happen during our session. TQ~

AFIQ ZULKARNAIN     0815251

Seminar on "Kecelaruan Gender"

       Today i just want to share with all the readers about my experience going to a talk about Gender Confusion or "Kecelaruan Gender". It was interesting topic and has been delivered by Prof. Dr. Ismail Tambi and Dr. Najib if im not mistaken. They share lots of useful information about the GLBT that we can use as a counselor.

"KECELARUAN GENDER"

Me, Izzat and him..

       However, i feel like i cannot too agree with Prof Dr. Ismail Tambi because the way he talk is like he support that group and encourage them. YES, as a counselor, we have to support them but not to encourage them to be like that especially for Muslims. like we have discuss before, at least try to help them, change them in a subtle way.

I think that's all for now, TQ~ 

AFIQ ZULKARNAIN     0815251

Definition Of Culture

Definitions of CultureSociologists have focussed on behaviourist definitions of culture as “the ultimate system of social control where people act appropriately and monitor their own standards and behaviour,” as the “learned ways of group living and group responses to various stimuli,” or have described its content as “the values, attitudes, beliefs and customs of a society.” These definitions overlook the importance of cultural objects which have a symbolic value in creating a collective memory for a nation or a civilisation. Psychologists and psychiatrists  who have tried to reduce artistic expression to universal aspects of consciousness have fallen into reductionist traps of trying to impose simplistic evolutionary laws on culture which undermine its enduring aspects. They overlook also that the universal appeal of great culture lies in its particulars. The the tomb of Nefertari is precious as a particular monument, not for its tombness in general and as such is as precious a cultural monument today as it was in Egyptian times. Marxist analyses of culture typically emphasise relativistic aspects, frequently focus on low culture and try to explain everything in terms of economics, which is of limited value. Many painters who were financially successful in their lifetime are not remembered as the greatest painters, whereas numerous artists who had little or no economic success in their lifetime, are remembered as the greatest masters (e.g. Rembrandt, Vermeer, Van Gogh. Media theorists have explored the interplay of culture and technology, which has led to emphasis of some aspects of culture. For instance, Marshall McLuhan became fascinated by new media through his studies in English literature. He noted that there were shifts in emphasis within the trivium: i.e. one period gave a greater emphasis to grammar (structure), than to dialectic (logic), and rhetoric (effect), while other periods focussed on rhetoric (effect). He explained these changes through shifts from one media to another: from written manuscripts to printed books to radio and television. This became the focus of his Centre in Culture and Technology and inspired his phrase “the medium is the message.” Subsequent commentators often became so fascinated by the phrase that they focussed on technology in the form of mass media and gave less attention to culture.Armand Matellart (1991), in a fundamental book, explored the history of communications and demonstrated that contemporary authors focus too narrowly on the mass media aspects of communications. He stressed the importance of an historical viewpoint and argued that culture provided a key this larger view of communications. Ironically, one could apply the same criticism to his own definition of culture, which emphasises only dimensions of language, labour, and power (in the tradition of Habermas). It focuses too narrowly on isolated aspects of culture. In the minds of some, culture is simply content and of interest only if it sells well. This tendency towards the “commoditisation” of culture has been explored by Innis andaddressed by Babe. This approach overlooks one of the fundamental paradoxes of high culture. The greater the cultural objects or monuments, the less they are subject to socalled market realities. Saint Peter’s in Rome, the church of San Francesco in Assisi, Leonardo’s Last Supper are not for sale nor will they be. Indeed Italian culture, to the extent that it is defined by such towering examples of art and architecture, depends on their not being sold. A business is judged by how much it sells: the culture of a country isjudged by how much it does not sell. Its greatness is measured by how much it collects and keeps intact. The reason why cities such as Florence and Rome are infinitely fascinating to tourists is precisely because they have kept so much. Towns such as San Sepolcro, which chose to sell their paintings to London have found that tourists now go to London to see Piero della Francesca rather than to San Sepolcro.More recently Babe (1997) has provided a useful survey of cultural ecology, citing work in systems theory (Von Bertanlaffy), linguistics (De Saussure), literary criticism (Barthes), to distinguish between three meanings of objects: i) intrinsic, ii) as psychic experiences and iii) as social constructs. Babe has pointed to the importance of meaning in objects through their roles as symbols. Culture is many things. Since the Renaissance we have used media to separate the different products of culture. Hence, paintings are stored in art galleries, drawings in drawing cabinets, objects in museums, and books in libraries. As a result the connections between them have often been lost. If all these media are translated into a common digital form, they will be accessible within a single framework. Scholars will thus be able to recontextualize objects and show their interconnections. This is one major contribution opened by computers. Within these institutions of culture, organisation was typically on nationalistic grounds. Galleries such as the Louvre, the Prado and “national” galleries organised their paintings by countries: French, Spanish, Italian, German etc. Libraries classed their books in terms of national literatures. Museums classed their objects in terms of civilisations which usually stemmed from a given country (Egypt, Greece, Rome). This pattern of organisation arose partly from the limitations of physical space, which required a commitment to a single linear arrangement of objects. It arose also from nineteenth century traditions which linked culture closely with nationalism and served in some cases to make (supposedly) superior national cultures a premise for international imperialism.Most art historians have continued to focus on the evolution of these national schools and styles. As a result the development of French art has typically been told in terms of its general spread around the world, and the rise of impressionism sounds like merely another aspect of cultural imperialism. There is a danger that the Internet will simply see a replay of these trends. For instance, many persons who speak of virtual museums, have assumed that these will simply be electronic facsimiles of existing museums, and have therefore been worried whether virtual museums might undermine the value of or even threaten continued attention to the originals. This danger is not an inevitable consequence. -Adapt from Kim H. Veltman,"Why Culture is Important" by Marizal Abd Manan-0812393

Top Ten Reasons to Make Gay Marriage Illegal
01) Being gay is not natural. Real Americans always reject unnatural things like eyeglasses, polyester, and air conditioning.
02) Gay marriage will encourage people to be gay, in the same way that hanging around tall people will make you tall.
03) Legalizing gay marriage will open the door to all kinds of crazy behavior. People may even wish to marry their pets because a dog has legal standing and can sign a marriage contract.
04) Straight marriage has been around a long time and hasn’t changed at all like many of the principles on which this great country was founded; women are still property, blacks still can’t marry whites, and divorce is still illegal.
05) Straight marriage will be less meaningful if gay marriage were allowed; the sanctity of marriages like Britney Spears’ 55-hour just-for-fun marriage would be destroyed.
06) Straight marriages are valid because they produce children. Gay couples, infertile couples, and old people shouldn’t be allowed to marry because our orphanages aren’t full yet, and the world needs more children.
07) Obviously gay parents will raise gay children, since straight parents only raise straight children.
08) Gay marriage is not supported by religion. In a theocracy like ours, the values of one religion are imposed on the entire country.
09) Children can never succeed without a male and a female role model at home. That’s why we as a society expressly forbid single parents to raise children.
10) Gay marriage will change the foundation of society; we could never adapt to new social norms. Just like we haven’t adapted to cars, the service-sector economy, or longer life spans.
Marizal Abd Manan-0812393