#malayal

[dardasht]

Persian Carpet/ antique malayer/ Iran

[googooshftbollywoodandkpop]

SHES FROM MALAYER THE TOWN WHERE MY MOM IS FROM

[newspaper-advertisement]

Pay tribute to the memory of loved ones with a Malayala Manorama obituary ad.

[heirloomrug]

A diverse selection of rugs that traverse Iran from North to South. 🧭 From a Veramin bagface just to the north of Tehran to Khamseh weaving from the environs of Shiraz. #khamseh #bidjar #veramin #kurdishrugs #persianrugs #antiquequrgs #layeredrugs #malayer #heirloomrugs (at Heirloom) https://www.instagram.com/p/CoV51qRLK4S/?igshid=NGJjMDIxMWI=

[radio-charlie]

If my loved ones are hurt or killed, it is probably because I am part of a growing group of Malaysians who are intent on defanging a long-established order of power here that has kept us divided, brainwashed and severed from all hope for a better future. The people vested in the psychological mutilation of our rakyat have friends in foreign waters. There is a lot of blood on their hands.

We continue to fight regardless.

I am not at my happiest but still have some things I look forward to and want to do. I have no intention of committing suicide. If something happens that appears to be suicide, please know that I was murdered.

[mariacallous]

In Israel, you’ll find a patchwork of different communities. Most Israeli Jews originate from Europe, North Africa and the Middle East, but some come from other regions, such as India.

According to the Indian Embassy in Tel Aviv, there are about 85,000 Jews of Indian origin in Israel — so Indian Jews make up just 1.2% of Israel’s Jewish population. This small community is divided into four groups: the Bene Israel from Maharashtra, the Cochin Jews from Kerala, the Baghdadi Jews from Kolkata, and the Bnei Menache from Mizoram and Manipur.

Although I grew up in the U.S., my mother’s family is from the Cochin Jewish community in Israel. I wanted to find out more about how this community is preserving our unique Jewish traditions from the South of India.

Many of these traditions are at a risk of dying out. For example, the language of the Cochin Jewish community is called Judeo-Malayalam. Today, this dialect has only a few dozen native speakers left (you can hear it spoken in this video).

According to legend, the first Jews arrived in Cochin during the time of King Solomon. The oldest physical evidence of their presence is a set of engraved copper plates dating from around 379-1000 CE, which were given to community leader Joseph Rabban by the Chera Perumal dynasty ruler of Kerala.

Jewish sailors originally arrived in Kodungallur (Cranganore), an ancient port city known as Shingly by Jews, before shifting to Cochin following a flood in 1341. These Jews became known as the Malabari Jewish community. After the expulsion of Jews from Spain in 1492, a group of Sephardic Jews also came to Cochin, and became known as the Paradesi (Foreign) Jews. The Malabari and Paradesi Jews historically lived separately and maintained their own traditions, although in modern times this division has become less important.

Today, the vast majority of Cochin Jews live in Israel. I spoke with several community members to learn about current projects in Israel to preserve Cochini Jewish culture.

Hadar Nehemya, a jazz musician and performer, runs a food delivery service sharing traditional Cochin Jewish recipes. Hadar learned the art of cooking from her mother, who learned it from her paternal grandmother.

Cooking her dishes from scratch and selling them at markets and for delivery, Hadar’s goal is to introduce Cochini cooking into the mainstream of Israeli culture. “Many Israelis don’t know much about Cochin Jewish culture. Maybe they met a Cochini person in the army,” she said. “But Indian food is popular in Israel, because Israelis love to visit India after they finish their army service.”

Cochin Jewish cuisine is similar to other types of South Indian cuisine, but also has influences from Iberian and Middle Eastern cooking. One example is pastel, pastries with a spicy filling that are similar to empanadas. Other staples include fish and egg curries, chicken stew, black-eyed pea stew, dosa (thin rice pancakes) and dishes cooked with coconut and mango.

Hadar’s favorite dishes to cook are idli and sambar, which are often eaten together. Idli is a type of savory rice cake, while sambar is a spiced lentil stew. Although Hadar says it’s difficult to maintain an Indian food business from an economic perspective, she’s passionate about cooking and enjoys creating homemade dishes with the right balance of spices.

Along with cooking, music is also important in Cochini culture. In most religious Jewish communities, women aren’t permitted to sing in front of men who aren’t their immediate relatives. However, this prohibition was not part of the Cochini tradition.

In the Cochin Jewish community, women have sung in Hebrew and Judeo-Malayalam for centuries. Piyyutim (liturgical poems) were sung in the synagogue or at people’s homes during holidays. Judeo-Malayalam folk songs were sung at weddings and special occasions, and the lyrics of these songs were recorded in notebooks to hand down to future generations. Later, many women also learned Zionist songs in preparation for moving to Israel. I have memories of my own grandmother singing these songs at home.

In recent years, audio recordings have been produced of Cochini songs, including a collection called “Mizmorim” (Psalms) featuring Hadar’s grandmother, Yekara Nehemya. Hadar then created her own version of one of the songs, “Yonati Ziv.”

Today, community leader Tova Aharon-Kastiel has organized a choir which meets once or twice a month at different locations. In the choir, Cochini and non-Cochini women, mostly aged 65-85, sing songs in Hebrew and Judeo-Malayalam. The older generation is eager for the younger generation to get involved, but since most younger Cochin Jews have a mixed background and are assimilated into mainstream Israeli culture, this is sometimes proving a challenge.

Still, many young Cochin Jews are eager to connect with their roots. The community maintains several Facebook groups, including one specifically geared towards the younger generation. The group description reads: “If you are a young Cochini, you surely know (at least partially) the wonderful heritage of our forefathers and mothers…  the sad truth is that this heritage is currently on its way to pass from the world.”

Shlomo Gadot is the CEO of Inuitive, a semiconductor company, and is actively involved with Cochini community projects. His nephew, Ori, runs the Facebook group for the younger generation. Shlomo says events are regularly held at the Indian Embassy in Tel Aviv for young Cochinis. “Normally the embassy gives them their office in Tel Aviv, and they invite the young Cochini people to come there and do a trivia contest,” he said. “They do it twice a year, once at Hanukkah and once at Passover.”

According to Shlomo, the embassy also has initiatives to create connections between Indian and Israeli tech companies. “Sometimes they invite people to the ambassador’s house or office to see how they can create connections between Israeli and Indian companies,” he said. “They also have a program to bring young people to India to help them get to know India better.”

Anil Abraham is one of the few Cochin Jews with recent memories of life in India. Born in Jerusalem, his family returned to India when he was 8 years old, and he lived there until age 35 before migrating back to Israel. He says he found growing up Jewish in India difficult, but rewarding. “It was very difficult to move there from Israel and learn Malayalam,” he said. “But it was amazing to be part of the community and enjoy Cochini food prepared from scratch. We used to attend prayers in the Paradesi Synagogue, because right now there are fewer than 20 Jews in Kerala.”

Today, Anil runs tours of Kerala for the Cochin Jewish community and others. “The kids travel with their parents and grandparents to India,” he said. “That’s how our traditions are passed down.”

[madelinelovesick]

Sound Change of the Day - 2024 May 16

/h/ becomes /ʔ/ word-finally sometimes, but not always, and is deleted otherwise.

(Proto-Malayo-Polynesian to Proto-Malayic)

[southeastasianhistories]

To be clear, I don’t mean to hanker after a pre-national form of ‘Malayness’ that draws upon the rich cultural resources of the Nusantara. The desire to instead identify with some notional pan-Malay identity, and in solidarity with those based in Malaysia or Indonesia stems, I think, from some confusion as to what precisely happened when the Malayan project, of which Singapore was to partake in, failed. The door to a wider, expansive regionalism was firmly shut the moment Singapore formally separated from Malaysia and declared itself an independent country. Overnight, the Malays in Singapore found themselves reconfigured as one of four possible demographic groups. Singaporeanness, if once yoked to the Malayan project, now had to be recalibrated anew, and cruelly, as the story of migrants choosing to place roots, above planning the route for the journey onward. Smaller, transient journeys between islands became exercises in entering and leaving ports of entry. If colonialism first provided a mirror with which we could perceive some version of ourselves apparently unbroken by the line of history, Separation represented a clean, psychic break from the possibility of maturing that ‘Malayness’ with a regionalist bent. The Malays became, ironically, landlocked and had to once again adapt to significant cultural transformations—though all of this would be internal. Re-integration into the region was only possible after this new, multicultural Singaporeanness was formulated. In the preface of The Poetry of Singapore, Edwin Thumboo provided an overview of what was then a burgeoning Singaporeanness and its consequences for poetics on the island. He writes of the other communities feeling themselves adrift from their particular traditions, which were located elsewhere. For the Malays, he thought, not so much—the syair and other oral traditions were across the Causeway, but not really lost to geography like in the case of the Chinese and the Indians. He wrote, “the Malays apart, a sense of irrevocable belonging to place had yet to develop for a majority of the [other races]”. I think he was partially correct. The Malays in Singapore had slipped away from themselves in the present, and vanished, become strangely diasporic in their own homes. Maddeningly, the island and all surrounding islands remained firmly in place.

Hamid Roslan, Saya Orang Dibawah Angin, 2021

[diddeoglaurapaatur]

George Town

Jeg var i George Town en 5 dages tid. Jeg skulle lige finde mig til rette som solorejsende og også finde ud af, hvor jeg ville hen efterfølgende.

Generelt har jeg fundet ud af, at jeg er en langsom rygsækrejsende. Jeg kan godt lide at blive et sted nogle dage, specielt hvis det er en by, hvor det handler om byen i sig selv. Hvis det er steder, hvor man kun er i byen for at sove, er det fint at rejse videre efter et par dage, når man har været på de eventyr i området, man gerne vil på.

Jeg kan godt lide at få en fornemmelse af at kende byen en smule og mærke, hvordan dagligdagen er.

Jeg tænker, det er præget delvist af, at jeg nu har været på farten i noget tid og er ved at være mættet af indtryk, men også dels, fordi jeg har tiden til det. Jeg tror meget, det kommer an på min rejsetype.

Jeg havde dog nogle dage til bare lige at slappe af i George Town, og jeg kom også lidt rundt i byen.

Til min glædelige overraskelse fandt jeg et dansk bageri. Det var ikke KUN et dansk bageri, men også ejet af en vaske-ægte dansker. Han solgte 4 forskellige kager: spandauer, frøsnapper, chokoladebolle og kanelsnegl. Han havde også et godt, groft brød, og det var ordentligt groft. Det var ikke helt rugbrød, men det var det tætteste, jeg var kommet i 6 måneder, så jeg var lykkelig.

Min næste mission, efter det grove brød var købt, var, at jeg skulle finde ost at komme på. Det var nærmest lige så svært, som at finde et godt groft brød. Faktisk sværere, for det lykkedes ikke. De har kun plastikost til toast, og det ville være syndt for mit brød, hvis det skulle udsættes for dårlig kvalitets ost. En skændsel. Arla reddede mig heldigvis, for jeg fandt en smøreost.

Jeg var i himlen, og jeg kom tilbage til bageren flere gange. Jeg havde da også en sjov oplevelse med en malaysisk kvinde, som kom ind til bageren på samme tid som mig. Hun var en gammel dame, og hun havde nogle indisk i blodet. De muslimske malayer har åbenbart de bedste vilkår i Malaysia, fordi de er muslimsk land, og regering er også muslimsk orienteret. Hun var derfor lettere racistisk og diskriminerende overfor alle muslimske malayer stort set.

Jeg tror ærlig talt, hun var lidt gak i låget, for hun sagde flere mærkelig ting, som ikke helt gav mening.

Men jeg fandt ud af, at hun var lettere racistisk, fordi de første 2 minutter i bageriet gik nogenlunde som følgende:

Det skal lige nævnes, der var den danske bager og en malaysisk fyr, som han havde ansat bage kassen.

Racistisk kvinde: Er dette en ægte dansk bager?

Dansk bager: Ja, det er jeg.

Racistisk kvinde: Hvad er der i brødet?

Dansk bager forklarer, at han bruger groft mel osv.

Racisitisk kvinde: Ja, for der er en dansk bager i Paris, som nu er blevet en restaurant, og den er ejet af en dansker. Så er brødet groft?

Dansk bager: Ja, det er groft, men du kan måske bedre stole på hende, da hun også er danker.

Dansk bager peger på mig, og jeg bekræfter kvaliteten af det grove brød.

Racistisk kvinde: Så lad mig få et.

Den malaysiske kassearbejder pakker sammen.

Racistisk kvinde: Er du muslim?

Malaysisk kassearbejder: Nej.

Den stakkelse malaysiske medarbejder ser meget forvirret ud, og det er vi andre også.

Racisitisk kvinde: Godt! Jeg hader muslimer!

Det var nogenlunde de første to minutter. Jeg ved ærlig talt ikke, hvordan vi kom så langt omkring så hurtigt, og jeg har efter 2 uger stadig ikke fundet ud af, hvor den parisisk-dansker bager kom ind i billedet, eller hvorfor den var vigtigt. Vi snakkede også om den efterfølgende, hvilket var meget forvirrende.

Mit gæt er, at hun troede, den danske bager måske havde noget at gøre med det danske bageri i Paris. Hun var meget insisterende om den parisisk-danske bager. Men det var ikke længere en bager, men nu en restaurant, og det var faktisk også 12 år siden.

Jeg tror, hun var gammel og måske havde en skrue eller to løs. Hun var heldigvis sød nok overfor mig, og hun komplimenterede mig og kunne rigtig godt lide mig.

Jeg var dog lidt forvirret om hendes oprindelige racistiske holdninger, da hun sluttede sit besøg med at insistere på, at man skulle elske alle mennesker, for det var den eneste måde, der ville være fred på jorden, så jeg var mildelst talt forvirret. Men det var underholdende og en historie.

Jeg nåede da også forbi hospitalet. Ikke for mig selv heldigvis.

Jeg havde været ude at gå i lidt jungleområde med 3 andre kvinder. En belgisk kvinde blev stukket af, hvad vi tror var en bi. Hun er allergisk og fik en voldsom reaktion, hvor vi fik udslæt på arme og ben. Hendes øre, øjenlåg og hals hævede, men ingen vejrtræksningsproblemer heldigvis.

Jeg tog med hende på hospitalet, for hun var begyndt at få det dårligt.

Vi kom hurtigt til, og hun kom igennem 3-4 læger, før der var nogen der gav hende noget mod den allergiske reaktion. Jeg tror, de var forvirret over, hvad hun blevet stukket af, for det var vi også.

Hun kom ned at ligge med drop og fik noget medicin. Det var ikke anafylaktisk chok, men det var en meget voldsom allergisk reaktion.

På afdeling hvor vi var kom, ser jeg pludselig en mand klædt i orange bukser og bluse. Han var som taget ud af et amerikansk fængsel i film. Der var da også en grundt til hans tøj, for han havde håndjern på og to politibetjente med sig. Han virkede fredelig i og med, han gik mellem mindst 10 patienter med kun to betjente, men stadig skør oplevelse.

Men vi kom fra hospitalet i god behold - mest den belgiske kvinde, da jeg havde det fint i forvejen. Hun er heldigvis kommet oven på igen.

Ellers mødte jeg bare søde mennesker på mit hostel, som jeg spiste med de fleste dage og gik lidt rundt i byen med. Der er en del gademalerier i Malaysia, så det var spændende at gå rundt at lede efter.

På min sidste aften kom der en dansk kvinde på 70 år, som jeg havde mødt på internettet. Vi nåede at snakke lidt og få aftensmad sammen.

Jeg nåede også at sige farvel til hende dagen efter, inden jeg tog afsted mod Thailand. Hun er også fra Aarhus, så vi blev enige om, at det kunne være hyggeligt med en kop te eller kaffe, når vi begge er i Aarhus igen.

- Laura

21/3-2023

[dardasht]

Persian Carpet/ Antique Malayer/ Iran

[tananansad]

My conlangs!

As of current, I have two!

A tonal Malayic language that unfortunately received some negative criticism for its s–sʰ distinction (idk guys seems pretty cool to me :/)

If anyone remembers, I also had a Southwest Sabahan zonal auxiliary language I dubbed Boros Taka (our language)!

Honestly, I kinda gave up on the latter because it inherently goes against my personal thoughts on having an auxlang as a medium of education. Instead, I actually am thinking of transforming it into a constructed creole (concreole) that would be an in-universe language for Anthus to use instead!

[coelophysoid]

Continents of Tehar

Continents of Tehar

Term "continent" used for Tehar includes both large (continents proper) and small landmasses (microcontinents) that are located on continental crust. Islands that are not on continental crust but have tense historical, biotic and other ties with a particular continent may be included as a part of it.

Uzun - OTL Europe, Asia and North America, name from Turkic languages meaning “long” (due to continent’s size), compare Proto-Turkic *uŕï-n, OTL Tuvan узун - long.

Motunui - OTL Zealandia (largely sunken in OTL), name from Polynesian languages meaning “large island” (due to continent’s size), compare OTL Māori motu - island, nui - big.

Motutea - OTL Western Antarctica, name from Polynesian languages meaning “white island” (due to continent’s abundant snow), compare OTL Māori motu - island, tea - white.

Hatunwata - OTL South America, name from Quechuan languages meaning “large island” (due to continent’s size), compare OTL Quechua jatun/hatun - big/large/important, wat’a - island.

Qaria - OTL Caribbean and Central America (Caribbean Plate), name from Quechuan languages meaning “naked, bare” (related to forestless shorelines of some parts of Qaria), compare OTL Quechua q’ara - naked, bare.

Libya - OTL Africa, name from Hellenic languages meaning “land of Libu (ancient North African peoples)” (related to continent’s ethnicities), compare OTL Greek Λιβύη - Libya (OTL country).

Sagastan - OTL Eastern Antarctica, name from Armenian language meaning “country of geese” (related to continent’s fauna), compare OTL Old Armenian սագ - goose, -ստան (Forming nouns with the meaning of place, especially country names).

Kadalia - OTL Mauritia/Mascarene Plateau and Kerguelen Plateau (both largely sunken in OTL), name from Malayo-Polynesian languages meaning “lizard” (related to continent’s fauna), compare OTL Indonesian kadal - lizard, skink.

Tanah - OTL Australia, name from Malayo-Polynesian languages meaning “land”, compare Proto-Malayic *tanah - earth, soil.Arda - OTL Southern India, name from Semitic languages meaning “land”, compare Proto-Semitic *ʔarṣ́- - earth.

Skiffia - OTL some part of Cimmeria (ancient microcontinent), name from Skiffic (language family nonexistent in OTL) meaning “country of Skiffaris” (related to microcontinent’s ethnicities), compare Standard Skiffari (_ || \|\ \|\ | | _=_ \= ==) - Skiffia.

[translation-interpretation]

Learn about the need for Malay translation

Malay language (also known as Malaysian language) is a language in the Austronesian language family, belonging to the Malayic language group. This language is primarily used in Malaysia, a country located in Southeast Asia, and is also used in Brunei, Singapore, and some regions in Indonesia. Malay has its origins in the ancient Malay language, used by the indigenous people of this region.

For Malay translation, the significance goes beyond simply converting between Malay and other languages. Malay translation carries several important roles, including:

➤ Multicultural Communication:

Malay is not only the official language of Malaysia but also a part of the diverse cultural landscape of Southeast Asia. Malay translation facilitates communication between Malay speakers and speakers of other languages, creating an environment for diverse cultural exchange.

➤ Economic and Commercial Development:

As Malaysia is one of the developed economies in the region, Malay translation supports market expansion, business connectivity, and interaction in the fields of commerce and investment.

➤ Education and Research:

Malay translation helps share and use educational and research documents globally, promoting intellectual development and learning capabilities.

➤ Tourism and Cultural Industry:

Malaysia boasts a diverse cultural and tourism resources. Malay translation helps foreign visitors access information about the culture, history, and tourism services in the country.

➤ International Communication and Politics:

Malay translation plays a role in participating in international forums, exchanging information, and opinions, and promoting understanding between nations.

In summary, Malay translation plays a crucial role in facilitating multicultural communication, fostering economic and cultural development, promoting international cooperation, and creating conditions for the sustainable development of Malaysia in the globalized world

Read more: https://dichthuathoasen.com/en/languages/malaysia-translation/

[myworld099]

Download skanda full movie 👇👇👇👇👇👇

[yashuworld]

ആഴ്ചയിലെ ദിവസങ്ങൾ (Azhchayile Divasanghal) - Days of the Week in Malayal...