By Leonard Y. Andaya
Regardless of the life of a couple of thousand ethnolinguistic teams in Southeast Asia, only a few historians of the zone have engaged the complicated factor of ethnicity. Leaves of an identical Tree illustrates how historians can use it either as an analytical software and as a topic of research so as to add additional intensity to realizing of Southeast Asian pasts. The Straits of Melaka deals a fantastic checking out floor for figuring out the method of ethnic formation, and the writer examines ethnic teams alongside the straits to record the way within which they replied to the vicissitudes of the foreign marketplace.
Earliest and most crucial have been the Malayu (Malays), whose dominance in flip contributed to the "ethnicization" of different teams within the straits. by way of intentionally politicizing modifications inside of their very own ethnic neighborhood, the Malayu inspired the emergence of recent ethnic different types, resembling the Minangkabau, the Acehnese, and, to a lesser quantity, the Batak.
Leaves of a similar Tree demostrates how problematizing ethnicity can supply a extra nuanced view of ethnic kinfolk in a sector that boasts one of many maximum diversities of language and tradition on this planet. inventive and difficult, the booklet uncovers many new questions that promise to revitalize and reorient the historiography of Southeast Asia.
Leonard Y. ANDAYA is Professor of Southeast Asian heritage on the collage of Hawai'i.
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Additional resources for Leaves of the Same Tree: Trade and Ethnicity in the Straits of Melaka
3000 BCE. With the dispersal of these peoples throughout the rest of the Philippines, proto–Malayo-Polynesian emerged about 2500 BCE. 7 In the proto-Austronesian family tree reconstructed by linguists, a subgroup called Malayo-Chamic forms part of the Western Malayo–Polynesian languages. 8 Linguists believe that the homeland of Malayo-Chamic was in western Borneo and that several hundred years BCE there was a move outward through the Tambelan and Riau islands to the Malay Peninsula. 10 From very early on, therefore, the Acehnese in northern Sumatra formed a different branch of the Malayo-Chamic subgroup from the Malayic speakers in the southern part of Sumatra.
Only a few sculptures have been found, mainly of buddhas and bodhisattvas, but two lingas and a Nandi associated with the Hindu god Siva have been among the artifacts. As in many other sites in the Sea of Malayu, Buddhism and Brahmanism/Hinduism coexisted. 56 Chitu, mentioned for the first time during the Chinese Sui dynasty (581–618 CE), is generally believed to have been located in upriver Kelantan. As with Panpan and Langkasuka, Chitu was responsive to Funan and practiced both Buddhism and Brahmanism.
12 Early Malayo-Polynesian communities developed in a subtropical coastal and riverine environment where the economy was based on cereal, tubers, and domesticated animals. In the process of adapting to specific ecological niches, their descendants began to embrace differing lifestyles. 13 Archaeological records for island Southeast Asia indicate that during these migrations the best coastal sites were occupied first. Only when or if there were no suitable coasts to settle did migrants move into the interior.
Leaves of the Same Tree: Trade and Ethnicity in the Straits of Melaka by Leonard Y. Andaya