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"It is widely known that the Bugis people, originally from

South Sulawesi, have been migrating to many places,

including both the Indonesian and Malaysian sides of the

borders today. The translocal and transnational movements

of the Bugis people, especially to North Kalimantan of

Indonesia and Sabah and Johor of Malaysia, have occurred

in several waves, particularly during the 17th century,

around 1965 and from 1980 to the present. The fall of the

kingdom of Somba Opu in South Sulawesi and the rise

Dutch colonial power have been the triggers for the early movement of the Bugis to both the Indonesian and

Malaysian borders. This was followed by the second push of

the Islamic rebellion in South Sulawesi, around 1965,

creating another big wave of Bugis movement. The most

recent one has been mainly due to economic reasons. These

different phases of the movements, as well as the dynamic

interplay of various aspects, such as citizenship, ethnic, and

sub-ethnic groupings, practicing of cultural traditions and

keeping the language, to mention a few, have contributed to

the process of the construction of the multiple identities of

the Bugis. Indeed, the Bugis people are no longer identified

or identify themselves as a single group, but rather have

fluid and contesting identities. This paper will discuss three

main issues: the history of the translocal and transnational

movements of the Bugis to North Kalimantan, Sabah and

Johor; the process of adaptation to these new places; and

the construction of Bugis identities."

"This paper argues and shows how ethnic dimension is stillvery important in understanding political contestations inMalaysia. To do this, the paper reviews the political as wellas population demography to back its assertion. And it isnot necessarily improper to continue to use this ethnic lens,although the continued use of this approach has comeunder heavy criticism both within and from outsideMalaysia. Raging debates in Malaysia and by Malaysians arestill very much shaped by ethnicity and increasing regionaldifferences. This is further compounded by other factorssuch as religion, language, and education. In fact, thesetools have been more intensely used of late compared toany period before in history as they easily politicize andattract followers."

"Malaya attained independence on August 31, 1957 fromBritain. However this new nation faced a communist insurgencyknown today as the ?Malayan Emergency? (1948-1960). Thenin 1961, Tunku announced a wider federation of ?Malaysia?,viz. Malaya, British Crown Colonies of Singapore, Sarawakand North Borneo, and the protectorate of Brunei. Counteringcommunism was a principal motive for ?Malaysia?.Sarawak?s leftist elements were rejected with an armedopposition. Malaysia was formed excluding Brunei. Amidstits birth pangs, Malaysia faced hostile neighbors Indonesiaand the Philippines; the former objected by way ofKonfrontasi (1963-1967) while the latter laid claim to Sabah(formerly North Borneo). Malaya/ Malaysia was borne in themidst of the Cold War (1947?1991), a bipolar world betweenthe US and the USSR. Malaya/Malaysia is utilized as a caseof analysis and evaluation in the context of the twin trendsof continuities and transformations in tracing the historicaldevelopments from the 1950?s to the 1990?s. The risks,motives, and challenges that prompted the shift in foreignrelations reveal as much of the personality of the political leadership, the prevailing situations, and conditions fromwithin and circumstances from without."

"Brunei Darussalam is a Malay Islamic Monarchy practicingand upholding traditional heritage. Brunei Darussalam isrich with tangible and intangible cultural heritage shaped byits way of life. One of the traditions maintained andpreserved in the country is traditional textile weaving. Thetradition covers both consumption and production. In thecontext of consumption, traditional textiles have multipleroles and symbolic meanings. In the context of production,the tradition showcases great skills and the distinctivecultural, social, intellectual, spiritual, and emotional valuesof the people of Brunei. This paper will explicate thedistinctive values and characteristics of Brunei people fromthe practices of textile weaving."

"This qualitative study was designed to explore the definition of ethnic identity of the Dusuns in Brunei Darussalam from the perspective of Shamsul A.B.'s (1996) 'everyday-defined' social reality. The purpose of this study was twofold. Firstly, by employing Phinney's (1996) formulation of ethnic identity, this study examined the existence of core components of ethnic identity, namely, ethnic self-identification, ethnic involvement, positive attitude towards ethnic group, and sense of belonging in the life of the Dusuns. Secondly, by utilizing Phinney's (1996) three-stage model of ethnic identity formation, this study investigated the relationship between core components and the formation process of ethnic identity. Twenty-six Dusun informants ranging in age from 8 to 80 years old were interviewed for the purpose of this study. The analysis of the interview data revealed that all core components exist and evolve in the life of the Dusuns. Different perspectives towards core components can also be identified across different age groups. Adult informants contested the relevance of ethnic involvement in view of socio-cultural transformations that occurred within the ethnic group, whereas younger Dusuns were not able to extend sense of belonging outside their family. These findings lead to the identification of family and historical contexts as influential factors that shape the ways the informants experienced the ethnic identity components. Further, the findings of this study indicate the relationship between core components and the formation process of ethnic identity. Sense of belonging and community is only evident in the experience of older informants, sufficient to help them reach the stage of achieving ethnic identity. This also shows a positive sequential relation between the stages in Phinney's ethnic identity model and the age of the informants. Interestingly, evidence on internalized sense of belonging reveals the fact that an individual could still attain ethnic identity achievement even without experiencing all components of ethnic identity. Once again, this study suggests contextual factors play a role in the stage progression of the Dusuns ethnic identity."

"This paper discusses how the concept of ?bilingualism? canbe used to reflect changes within Bruneian society since the1940?s. It argues that within the context of a linguisticallydiverse population, the various indigenous groups of Bruneiused to speak their own traditional languages, but eventuallylearned to speak the language of the politically dominantMalays. The Malay language became a necessary additionallanguage, hence leading to a population which could speaktheir own languages, alongside the Malay language. But therise of schools teaching in English in the 1970?s began tosow seeds of a different kind of bilingualism, encouraged bylanguage shift processes among ethnic minority groups."