Sundaland of Zaharah Sulaiman

Kami Dayak, kami bukan Melayu. Dayak dan Melayu adalah dari ras Austronesia. Tidak perlu memelayukan bangsa-bangsa yang bukan Melayu ok.

Comment by a viewer named @borneandayak6725 on the clip titled:
Asal Usul Melayu, Induknya Di Benua Sunda

Some scholars like to look at the map of the ancient Sunda peninsula and exclaim, ‘That’s the Malay world!' which is odd, because back in the day, Malay was basically just the business English used by maritime traders when they came here to shop for cloves, nutmeg, and sandalwood. Technically, then, the term Malay world is no more than a superficial linguistic label for the region. But instead of checking facts, these scholars prefer to sit around stroking their own brains, sometimes even up to seven years, imagining that everyone¹ in the region is genetically Malay, whatever that even means.

The Javanese could just as easily go, “That’s the Javanese world!” Although this is a notion that culturally more correct, that would probably make the brain-stroking scholars very, very sad.

When Indonesia shook off the Dutch, they chose Malay as the national language. The choice was made not because the Javanese majority was weak, but because simple, everyday Malay, the traditional trade language of the region, could help gelatinize the many linguistic tribes of Indonesia pretty quickly and easily. So the choice of officiating Malay as the national language was just more economical.

Tham-ngaan, tham-ngaan, tham-ngaan, gep ngeun, gep ngeun, gep ngeun, . . . dâi rian, dâi rian, dâi rian . . . Another theory of Puan Zaharah is that Tai/Thai and Siamese are two distinct groups, culturally and genetically. To her, things are very straightforward: the Siamese are genetically Malay, while the Thais are Sino-Asiatic (since it has roots in Sipsongpanna), both in terms of genetics and memetics. If ‘Siamese-Malay' and Kedah-Malay were both genetically Malay, as Puan Zaharah would like us to believe, then the invasion of Kedah by Rama II is technically a civil war in the Malay World. As a workaround to solve this potentially problematic complication, Puan Zaharah conveniently rebranded the Siamese incursion of 1821 as Thai incursion. Thus the Kedah-Malays were neutralized not by the Siamese but by the Thais. Despite having worked with Nik Hassan Shuhaimi Nik Abdul Rahman for many years, Puan Zaharah still seems unable to navigate the Malay historical timespace with much precision. This becomes immediately and unbearably awkward when she was commenting on little historical nuggets like: . . . jadi apabila Sultan Muhammad Jiwa mati, anak dia mengambil alih (Sultan Abdullah Mukarram Shah) pada tahun lebih kurang 1850 saya rasa . . . Apparently, she is a product of our history curriculum, one that emphasizes everything except the chronological timeline.

A simpler way to think about it: Malay is basically mixture of vulgar Javanese and middle Javanese. Kind of like how French is just vulgar Latin. For example, the phrase ‘I am going home' can be rendered in Javanese in three different flavors: Ngoko, Madya and Krama.

1. Ngoko (vulgar, informal, everyday speech)
   ꦲꦏꦸ ꦩꦸꦭꦶꦃ
   Aku mulih.
   • Aku = I
   • mulih = go home
2. Madya (middle level, polite)
   ꦏꦸꦭ ꦤꦸꦗꦸ ꦩꦸꦭꦶꦃ
   Kula nuju mulih.
   • Kula = I (polite)
   • nuju = going/on the way
   • mulih = go home
3. Krama (formal, highly polite, courtly speech)
   Kula badhé wangsul.
   • Kula = I (polite)
   • badhé = will / intending to
   • wangsul = go home (polite / refined term)

1. ‘Everyone' according to Puan Zaharah Sulaiman: the Filipinos, the Champa people, the Siamese (but not the Thais), the Javanese, the Sumatrans, the Bornean (including @borneadayak6725), and the folks in present-day Thai-Malay peninsula.
   
   
   
   
2. Although the Kedahans fought to defend Kacapuri from the Siamese incursion, the city was eventually sacked. Sultan Ahmad Taj al-Din Halim Shah II was forced to flee to Penang in search of refuge.
   
   
   
   When his father ceded Penang to the British in 1786, he could not have foreseen that one day the island would serve as a sanctuary for his sons and other members of the royal family.
   
   
3. Apparently, the easiest way to escape the poverty trap is summed up in the Tham-ngaan ทำงาน Thai ad by ThaiHealth (สสส.), featuring Saicheer Wongwirot.
   
   
   1. Poor จน
   2. Stressed เครียด
   3. Drink ดื่มเหล้า
   4. Poor จน
   5. Stressed เครียด
   6. Stop drinking เลิกดื่มเหล้า
   7. Work ทำงาน
   8. Work ทำงาน
   9. Work ทำงาน
   10. Collect money เก็บเงิน
   11. Work ทำงาน
   12. Collect money เก็บเงิน
   13. Pay debt จ่ายหนี้
   14. Work ทำงาน
   15. Collect money เก็บเงิน
   16. Get educated!!!!! ได้เรียน
   17. Life stabilized แน่กิน
   18. Help others ช่วยเหลือ
   19. Happy
   20. Loved by your spouse
   21. Happy family
   22. Healthy
   23. Teach others
   24. Improve your community
   25. Smart
   26. Improve your country
   
   The country of the Chakri kings and the Ayutthaya kings has been known to outsiders as Siam for centuries. For instance, on 20 November 1407, the Ming court received a mission dispatched by Chao Nakhon Intharacha 昭・祿羣・膺哆囉諦剌 and Zhu Di warned the Siamese king 暹羅國王 not to disturb the newly formed state by Parameswara.
   
   (永樂五年冬十月)辛丑・暹羅國王昭・祿羣・膺哆囉諦剌，遣使奈婆即直事剃等奉表貢馴象、鸚鵡、孔雀等物。賜鈔幣、襲衣。命禮部賜王織金文綺紗羅表裏。 先，占城國遣使朝貢既還至，海上颶風漂其舟至湓亨國。 暹羅恃強凌湓亨，且索取占城使者，羈留不遣，事聞于朝。又，蘇門答剌及滿剌加國王並遣人訴暹羅強暴發兵，奪其所受朝廷印誥，國人驚駭不能安生。 至是賜敕諭昭・祿羣・膺哆羅諦剌曰：占城、蘇門答剌、滿剌加與爾，均受朝命比肩而立，爾安得獨恃強拘其朝使，奪其誥印。 天有顯道福善禍淫，安南黎賊父子覆轍在前，可以監矣。 其即還占城使者及蘇門答剌、滿剌加所受印誥，自今安分守禮，睦隣境，庶幾永享太平。夜，月犯軒轅南第五星。
   
   In 1939, however, under the government of Plaek Phibunsongkhram, the country was renamed Thailand, to emphasize national identity and independence. Between 1945 to 1949, the name was briefly reverted to Siam after the War, then changed back permanently to Thailand in 1949.
   
   The term Siam/Syam is derived from Sanskrit. In the Indic lexicon, Syama श्याम denotes a dark complexion, a characteristic often referenced by the Burmese to distinguish the melanin content in the epidermis. The term was also adopted by Europeans and the Chinese (see the example given above), and it appears to have been non-derogatory even from the Thai perspective. Internally, however, the Thai people do not refer to themselves as Siamese; they use khon Thai (Thai person) or chaao Thai (Thai citizen) instead.
   
   
4. Although mulih ꦩꦸꦭꦶꦃ is absorbed into Malay lexicon as pulih ڤوله, it is not no longer used in modern Malay or at least everyday Malay to mean ‘returning (home)'. Instead it now describes the restoration of something to its original or base condition.
   
   
5. Nuju ꦤꦸꦗꦸ is tuju توجو in modern Malay. Its meaning is exactly identical in Middle Javanese and modern Malay, both nuju and tuju mean heading for, making for, aiming at, pointing towards. See Wilkinson (1901), p. 197.
   
   
6. Kula ꦏꦸꦭ is usually buried in Malay dictionary and old manuscript (e.g. Manatah janji paduka betara dengan kula . . . in Sejarah Melayu) and not triggered in everyday speech. For example, see Wilkinson (1901), p. 550. However, the kula is the root word of a common Malay word: Keluarga = Kula (कुल) + warga = family members. Ku or aku is apparently a truncated version of kula. Other variations of aku are: anaku, maku, inaku, kaku, panaku, etc.