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Isnin, 12 November 2012

Nubhan - Google Blog Search

Nubhan - Google Blog Search


Hati Qaseh: . 1 malam bersama <b>Nubhan</b> AF6

Posted: 22 Oct 2012 01:32 AM PDT

Assalamualaikum,uollsss !!
update blog sambil genyeh-genyeh mata yang gatal-amat-sangat. sumpah menderita.padanla ngan muka yana ni. sape suruh makan udang ngan sotong kalau dah tau awak ngan mereka itu musuh ketat. haha
tajuk entri yana ni bikin panas aje.maap maap. jangan serang yana yep. haha.yana hanya insan biasa yang punya perasaan minat pada lelaki yang comel cam Nubhan nih. haha. macam biasa. kalau bab bab macam ni, the only yang teman and berkepit ngan yana,mestilah cik #BFF anas. hehe. pas dinner, kitorang balik blok yana dulu. lepaking and gosiping. heee. sementara tunggu majlis perasmian penutup open day Kolej Tuanku Canselor start. lupa pula nak gtau, kolej yana ade buat open day start jumaat ritu. macam-macam ade. dah macam pesta konvo. tapi kecik sikit. yana pergi mase perasmian penutup je sebab lagi 2 hari yana kat bilik anas n kuar berjalan-jalan seperti diceritakan dalam entri lepas. heee
yana turun pon sebab nak tengok nubhan la. hehe. so cuteeee ! sangat tinggi okeh. korang kenal tak sebenarnye Nubhan ni? haha. dah separuh entri baru yana tanye. haa.korang ce g youtube,taip lagu oh juwita. tu lagu top die yang yana suke nyayi dulu. memang cair dengar lagu ni. sebab lirik die best ! ok, nak ambik gambar ngan die bukan senang. ramai kot. tap nasib baik ade helmi sahri. die AJK. so, yana mintak tolong die la. then, habis nubhan performance, yana ngan anas pegi bilik rahsia. hehe. oh my. tengok gambar kat bawah ni. kemetot je yana. wuwu


ada macam pakwe makwe tak gambar ngan nubhan? haha. angau jap. mati yana kalo pojie bace. haha. tapi,bile yana cite kat pojie, boleh die gelakkan. die cakap die siap ade pas peminat nubhan lagi. cehh. die lagi laju. haha. dan yang paling yana terkejut, nubhan siap tanye,"eh,awak yang lari tadi kan?". macam mane tak lari, dah sambil die nyanyi sambil tarik orang. memang yana lari ah. sebab tak nak kena tarik. hahahaha.
pas gambar ngan nubhan, yana ngan anas pon gerak balik la kan. tapi tak terus lah. kitorang berhenti gambar ngan retissss UTM jap. mulanya, yana tak perasan die datang majlis tuh. anas yang perasan dulu. die nampak taleeb duk tepi mase nubhan nyanyi. pastu anas ajak la yana g gambar ngan taleeb ni. taleeb ni pakwe neyda surihani. retisss utm jugak. korang boleh g search kat youtube Abdul Mutaleeb ngan neyda surihani. suara diorang memang powerrrr uollssss. sedap !
*sigh* i told u many time. yana is kemetot. uhuuuu
balik je blok terus upload gambar ngan diorang ni kat twitter ngan FB. haha. semangat seh. guess what? dua orang retisss ni sangat-sangat tak sombong and friendly. heee. semoga korang terus berjaya. amin .

najwa latif - Google Blog Search

najwa latif - Google Blog Search


Twitter <b>Najwa Latif</b> digodam

Posted: 07 Nov 2012 07:02 PM PST

KUALA LUMPUR: Akaun laman sosial Twitter penyanyi muda popular, Najwa Latif, 17, yang sedang sibuk menghadapi peperiksaan Sijil Pelajaran Malaysia (SPM) diceroboh sejak pagi semalam..

Source : Harian Metro Online

Fasha Sandha - Google Blog Search

Fasha Sandha - Google Blog Search


<b>Fasha Sandha</b> Jadi Duta Slim World?

Posted: 05 Nov 2012 09:46 PM PST

cik izyan | 11/06/2012 | 1 Komen

Memetik daripada sumber MediaHiburan, Fasha Sandha bakal dilantik menjadi duta kepada produk kecantikan badan, Slim Worild. Dikatakan Fasha mengantikan tempat Wardina yang telah lama tidak bersama dengan Slim World.

Fasha dipilih kerana tahap popularitinya dan keadaannya yang kini sedang sarat hamil/mengandung, ini juga merupakan satu peluang untuk Fasha untuk mengekalkan bentuk badannya selepas bersalin nanti.

Selain itu duta Slim World yang kekal adalah Ziana Zain, Erra Fazira, Lisdawati dan juga pengacara,  Azizah Ariffin.

Tag: , , , , , ,

Rita Rudaini - Google Blog Search

Rita Rudaini - Google Blog Search


Tupai - Ada Hiburan, Ada Stail!: <b>Rita Rudaini</b> menang kes batal <b>...</b>

Posted: 08 Nov 2012 10:00 PM PST

Aktres popular Rita Rudaini Mokhtar telah memenangi kes permohonannya membantah perintah kembali taat (nusyuz) yang difailkan oleh suaminya, Aidil Zafuan Abdul Razak.

Dipetik daripada sebuah portal hiburan tempatan, Hakim Syarie, Saharuddin Selamat membuat keputusan sedemikian di Mahkamah Rendah Syariah Petaling Jaya, sekaligus membatalkan kes permohonan tersebut.

Malah Aidil yang juga pemain bola sepak kebangsaan dan Angkatan Tentera Malaysia (ATM), selaku plaintif diperintahkan membiayai segala kos mahkamah.

Keputusan tersebut dibuat selepas Aidil, 25, gagal menyatakan alamat pemastautin yang tepat di dalam permohonan tersebut yang difailkan pada 15 Mei lalu.

"Selepas meneliti permohonan plaintif, didapati pihaknya meletakkan alamat tidak lengkap terhadap permohonan kembali taat yang dikemukakan terhadap pihak defendan (Rita).

"Jadi pihak mahkamah memutuskan bantahan awal yang difailkan defendan pada 3 Julai lalu diluluskan," katanya pada prosiding yang diadakan baru-baru ini.

Hakim turut memaklumkan bahawa peguambela Aidil iaitu Ahmad Nazib Johari telah menarik diri daripada mewakili plaintif pada 30 Oktober lalu.

Aidil juga gagal menghadirkan diri ke mahkamah tanpa mengemukakan sebarang alasan atau wakil, walaupun sudah diberi peringatan ketika sebutan kes pada 3 Oktober lepas.

Sementara itu aktres berusia 35 tahun itu meluahkan rasa syukur apabilan bantahan awal yang difailkannya telah diluluskan oleh mahkamah dan akan meneruskan kes cerai yang masih lagi belum selesai.

Dalam pada itu, Rita yang ditemani Mohd Ihsan Mohd Daud mewakili peguam syarienya, Datuk Mohd Zaidi Zain meluahkan rasa syukur apabila bantahan awal yang difailkannya diluluskan mahkamah dan akan meneruskan kes cerai yang masih lagi belum selesai.

"Alhamdulillah, saya bersyukur apabila mahkamah tidak menangguhkan keputusan kes bantahan awal ini meskipun tanpa kehadiran dia (Aidil).

"Saya hanya ingin mempertahankan diri dan hak saya bersama anak-anak. Apabila sudah sampai di tahap ini, ini bermakna saya sudah mula berjuang dan tidak boleh menoleh ke belakang.

"Selepas ini peguam saya akan menyelesaikan status perhubungan kami pula. Tunggu sahaja nanti," jelasnya.

Rita dan Aidil telah bernikah di Songkhla, Thailand pada 28 Februari 2008 tanpa pengetahuan keluarga pihak lelaki sehingga menyebabkan perkahwinan tersebut bermasalah.

Mereka telah dikurniakan dua orang anak lelaki iaitu Airit Rayyan Rizqin, 4, dan Airit Qaqa Arjuna yang kini berusia kira-kira setahun.

Aidil & Zaquan: <b>Rita</b> jadi tukang urut

Posted: 10 Nov 2012 07:03 AM PST

10 November 2012


» Anak Lorong papar kisah tragis zuriat terbiar

Sebuah telefilem yang bakal disiarkan menerusi slot Cerekarama TV3 malam ini memberi kelainan kepada penampilan lakonan Rita Rudaini yang membawa watak tukang urut dan pelacur sambilan, malah menjadi wanita garang kerana sering memaki hamun dua anak kawannya sendiri. 

Menerusi judul Anak Lorong arahan Khairul Amri Khalid (Keoi), drama itu juga menampilkan sisi gelap seorang ibu yang terpaksa merahsiakan kehilangannya daripada pengetahuan dua anaknya hingga terpaksa menyuruh kawan baiknya membela anaknya. Telefilem terbitan Langkah Karya Production itu memaparkan isu sosial dan konflik kekeluargaan yang mengisahkan dua beradik terpaksa tinggal dengan kawan ibu mereka kerana kehilangan ibu mereka. 

Selain Rita dan Fiza Elite, Anak Lorong dibintangi Syafie Naswip, Taiyudin Bakar, Balqis, Idris Mat Diah, Boy Iman, Fadilah Mansor dan Zuraini Kassim.

Meruntum emosi

Penerbitnya, Hazmimi Johar, berkata Anak Lorong menerusi skrip asalnya oleh Rizal Alafiz Sarugi diolah semula untuk menjadikan ia sebuah kisah yang meruntun emosi, sesuai dengan tema konflik kekeluargaan yang berkisar antara ibu dan anak yang hidup di perumahan pangsa kos rendah.

"Ini adalah telefilem pertama kami untuk TV3. Ia mengisi slot Cerekarama pada 10 November ini. Penggambaran drama ini dilakukan sebelum Aidiladha lalu di sekitar ibu negara dan Sungai Buloh. 
"Mesej drama ini ialah persoalan tanggungjawab dan kasih sayang seorang ibu terhadap anak-anaknya. ia juga mengenai persahabatan, isu sosial insan yang hidup di bawah paras kemiskinan dan kesan anak terbiar, selain diselitkan sikit unsur 1Malaysia," kata Hazmimi yang juga Presiden Pertubuhan kebajikan Artis-Artis Pelapis (PERKAPP).

Kalangan ibu

Anak Lorong mengisahkan Rayyan, remaja berusia 17 tahun dan adiknya, Fara yang berusia enam tahun 'kehilangan' ibu mereka, Melur. Sepanjang ketiadaan Melur, Rayyan dan Fara dijaga Khaty, teman baik Melur yang pernah menjadi rakan sekerja Melur. Dua beradik itu tidak mengetahui kehilangan ibu mereka disebabkan dipenjarakan kerana terbabit dalam kegiatan tukang urut dan pelacur sambilan.

Walaupun Khaty menuurut naikan janji untuk menjaga Rayyan dan Fara, hakikatnya Khaty berasa dibebankan dengan kehadiran dua beradik itu, lalu bersikap kasar dan garang terhadap mereka. Sikap Khaty yang berlarutan menghina, memaki hamun dan mengungkit itu, membuatkan Rayyan mengambil keputusan berhenti sekolah dan mencari kerja supaya dapat menyara diri dan adiknya.

Rayyan bekerja mengambil upah dengan Pak Hussin, seorang peniaga buah. Kerajinan Rayyan membuatkan Pak Husin menyukainya. Rayyan mengenali pemuda bernama Muz, anak Pak Husin. Muz banyak meracuni fikiran Rayyan supaya bersamanya melakukan aktiviti tidak bermoral. Dari sekadar memerhati aktiviti Muz dan rakannya, Rayyan menjadi orang suruhan Muz. Setiap kali memperoleh hasil lumayan dengan perbuatan jenayah, Rayyan sering membawa pulang hadiah kepada Fara dan Watie. Watie ialah anak tunggal Khaty.

Banyak berubah

Kejahatan Muz dan Rayyan semakin menjadi-jadi. Suatu ketika, Rayyan tersedar kesilapannya dan mahu berubah untuk kembali ke pangkal jalan. Dengan bantuan Pak Husin, Rayyan banyak berubah. Suatu malam, Rayyan dan Kathy bergaduh besar.

Kemunculan Siok , wanita Cina mualaf atau nama Islamnya, Aisya serta anaknya, Ah Mei, dapat menghalang perbuatan kejam Khaty yang memukul dan mencaci Rayyan dan Fara. Pada ketika itu juga, polis datang ke rumah Khaty dan dia ditahan kerana terbabit dalam kegiatan persundalan.



Foto

Zahiril Adzim - Google Blog Search

Zahiril Adzim - Google Blog Search


<b>Zahiril Adzim</b> Teruja Isteri Hamil 5 Minggu - Gua.com.my

Posted:

Setelah hampir setahun diijabkabulkan, pasangan suami isteri, Zahiril Adzim dan Shera Aiyob menerima khabar gembira apabila Shera kini disahkan hamil. Berita kehamilan Shera mula dihidu apabila Shera meletakkan ...

<b>Zahiril Adzim</b>: pala hotak aku

Posted:

Drama Bersiri Mana Hilangnya JUWITA. Isnin 10malam, ASTRO Ria 15 Episod. Buku Bogel Menuju Tuhan. Antologi Puisi dan Catatan Zahiril Adzim RM30 Hubungi http://tokobuku.fotopages.com dan Faisal Mustaffa ...

rosyam nor - Google Blog Search

rosyam nor - Google Blog Search


Respon Ustaz Azhar Idrus Berhubung Kenyataan <b>Rosyam Nor</b> Di <b>...</b>

Posted: 09 Nov 2012 10:08 PM PST

Assalamualaikum dan selamat sejahtera, rasanya semalam mesti ramai yang menonton Anugerah Skrin 2012 di Tv3 kan? Walaupun dikatakan agak bosan tapi memang ramai yang menontonnya sampai habis, betul tak? hehe

Admin tak tengok habis, jadi tak tahu apa lanjutan mengenai Anugerah Skrin 2012 tersebut, alih-alih ramai dok kutuk Rosyam Nor, jadi admin yang tak tahu apa-apa ni pun tanyalah di Fanpage.. tengok ni (LINK)

Kalau yang tengok tu mungkin faham tapi yang tak tengok tu boleh tengok gambar di atas, yang dapat disimpulkan Rosyam Nor membuat kenyataan seperti ini, "Nasib baik TV3, boleh sentuh-sentuh ( lelaki perempuan ) sikit. Kalau TV Al-Hijrah, memang tak dapat dah"..

Disebabkan kenyataan itu, ada yang mengajukan hal ini kepada Ustaz Azhar Idrus.. ini antara jawapannya,

P/s: Ada yang mengatakan niatnya mungkin untuk menyindir Tv3? Wallahua'alam

Rating: 10.0/10 (1 vote cast)
Respon Ustaz Azhar Idrus Berhubung Kenyataan Rosyam Nor Di Anugerah Skrin 2012, 10.0 out of 10 based on 1 rating

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Remy Ishak - Google Blog Search

Remy Ishak - Google Blog Search


<b>Remy Ishak</b> Menyindir Aqasha Di Twitter? | ROTIKAYA

Posted: 17 Oct 2012 08:25 PM PDT

Remy Ishak Menyindir Aqasha Di Twitter?Tengok betapa obses'nya kami terhadap Remy Ishak, hari ini sahaja sudah dua kisah beliau kami paparkan termasuk yang ini — kisah yang agak jarang berlaku.

Mungkin selalu berlaku di'kalangan selebriti wanita untuk saling menyindir di laman sosial terutamanya Twitter, namun untuk selebriti lelaki, bunyi'nya seperti tidak cool.

Sekitar 10.00 malam pada 15 Oktober yang lalu, Remy Ishak menulis sebaris ayat yang beliau tag sebagai Cerpen Twitter tetapi seolah olah menyindir rakan pelakon, Aqasha.

"Si penggemar rahsia memang gemar berahsia, lebih lebih lagi tentang hubungan kekasih gelapnya dari pengetahuan sang isteri," itu ayat tulisan Remy Ishak yang kami maksudkan.

Ada kemungkinan tulisan Remy Ishak di'tujukan buat Aqasha adalah kerana deskripsi akaun pelakon Dejavu Di Kinabalu itu ada menulis diri beliau sebagai 'penggemar rahsia'.

Mungkinkah Remy Ishak tahu sesuatu yang kita semua tidak tahu — atau semua ini hanya kebetulan? Hmm.

Erra Fazira - Google Blog Search

Erra Fazira - Google Blog Search


BERITA ARTIS - <b>Erra Fazira</b> Kongsi 12 Rahsia - Gua.com.my

Posted: 22 Oct 2012 09:12 AM PDT

Siapa tidak mengenali aktres cantik ini yang pernah menyandang gelaran Miss Malaysia 1992. Namun, kali ini Gua 12 ingin membongkar 12 perkara yang tidak ramai ketahui mengenai Erra Fazira. Ikuti senarai  ini untuk lebih mengenali pengacara rancangan bual bicara Primadona ini.

1.    Erra sangat rimas dengan perkara-perkara yang 'girly'. Baginya, dia bukan seorang wanita yang terlalu lemah lembut.
2.    Pada waktu malam, Erra mesti tidur dengan memakai sarung kaki.
3.    Erra lebih selesa dengan fesyen yang lebih kasual, ringkas tapi 'rugged'.
4.    Erra sangat berdisiplin lebih-lebih lagi apabila melibatkan kerja. Sekiranya rakan sekerja tidak profesional, Erra mudah mengamuk.
5.    Merupakan seorang pencinta makanan tapi tidak suka makan banyak.
6.    Erra masih memiliki motorsikal berkuasa tinggi dan menunggang motorsikal berkuasa tinggi masih menjadi hobi Erra.
7.    Seorang 'shopaholic'. Erra gemar membeli-belah tapi kebanyakan barang yang dibeli, tidak dipakai.
8.    Sekiranya membeli barang-barang dapur, Erra suka membeli dalam kuantiti yang banyak untuk simpanan selama beberapa bulan.
9.    Salah satu habit Erra sebelum tidur adalah bermain iPad.
10.    Walau sibuk bagaimanapun, Erra harus mencari masa terluang untuk dikongsi bersama anak perempuannya Engku Aleesya.
11.    Erra merupakan seorang yang mementingkan kesempurnaan.
12.    Ada satu sudut di rumah Erra dipenuhi dengan pelbagai koleksi kasut. Anggaran kasut yang dimiliki Erra mencecah ratusan pasang.

Fida Ibrahim - Google Blog Search

Fida Ibrahim - Google Blog Search


Gambar <b>Fida Ibrahim</b> di Karpet Merah Anugerah Skrin 2012 - Budiey

Posted: 09 Nov 2012 05:52 AM PST

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Hans Isaac - Google Blog Search

Hans Isaac - Google Blog Search


Kenyataan <b>Hans Isaac</b> Undang Situasi Tidak Terkawal – Neelofa |

Posted: 17 Oct 2012 12:03 AM PDT

Wow. Sungguh Abang Nara tak sangka kenyataan berkawan secara serius oleh Hans Isaac memberikan impak yang begitu hebat sekali kepada Neelofa. Sampai mengundang situasi yang tidak terkawal ke atas diri Neelofa. Kesian pulak Abang Nara kat Neelofa.

lofa

Kata Neelofa kepada Utusan Malaysia hari ini:-

Kenyataan Hans yang mengatakan kami sedang berkawan serius telah mengundang situasi tidak terkawal ke atas diri saya. Sebab itu, maaflah, saya tidak boleh komen apa-apa lagi, tolonglah faham. Saya tidak boleh kata ya atau tidak. Itu saja, saya tak mahu mengusutkan lagi keadaan. Saya rasa soal hubungan kami, lebih baik tanya dia saja. Biar dia jawab, sebab dia di pihak lelaki.

Abang Nara cuba mengagak apakah situasi tidak terkawal yang dikatakan oleh Neelofa ini. Namun minda genius Abang Nara tidak dapat memberikan apa-apa andaian. Apa pun Abang Nara suka dengan istilah "berkawan serius". Semoga istilah ini akan dapat digunakan oleh artis lain untuk menggantikan istilah "teman tapi mesra".

P.S: Basikal diperbuat daripada kadbod. Genius!!!

Baca Yang Ini Pulak:-


Sara Ali - Google Blog Search

Sara Ali - Google Blog Search


Nora Danish, fauziah Ghous, Fathia & <b>Sara Ali</b> ASK 2012 - Buah Mulut

Posted: 10 Nov 2012 03:20 AM PST

[unable to retrieve full-text content]Nora Danish, fauziah Ghous, Fathia & Sara Ali ASK 2012. Posted | 0 comments · Social Buttons by Linksku · Nora Danish, fauziah Ghous, Fathia & Sara Ali. Random Posts. Temubual Eksklusif Buahmulut Bersama Ainan ...

Faizal Tahir - Google Blog Search

Faizal Tahir - Google Blog Search


zaldeco: ENF - IKON LELAKI - Faizal Zain & <b>Faizal Tahir</b>

Posted: 22 Oct 2012 09:07 AM PDT

Selebriti pereka dalaman Faizal Zain & penghibur popular Faizal Tahir antara ikon lelaki yang bakal menghiasi sebuah majalah popular keluaran November ini. Dua selebriti yang mempunyai nama sedondon ini didekati dalam sesi fotografi oleh jurufoto terkenal tanah air iaitu Bustamam Mokhtar.
Bermula dengan tatarias solekan oleh jurusolek Alha Alfa dua selebriti ini digayakan menyorot keperibadian masing-masing. Faizal Zain ditampilkan dengan bentuk seorang pereka manakala Faizal Tahir dijelmakan sebagai seorang bintang rock.
Masing-masing sedang sibuk disiapkan di dalam bilik persalinan, pakaian dua selebriti ini mendapat tajaan daripada Guess & Jaspal.
Sesi fotogarfi ini dilakukan di White Studio, sebuah studio fotogarfi terkenal yang telah banyak melahirkan gambar-gambar penuh sentuhan seni pelbagai selebriti tempatan dan luar negara.
Dua ikon lelaki ini ditampilkan untuk menyingkap dan berkongsi perjalanan karier mereka di dalam mengecapi kejayaan yang telah mereka harungi. Selebriti pereka dalaman Faizal Zain dilihat sebagai ikon yang cukup berpengaruh di dalam dunia rekaan dalaman dan begitu aktif dalam penulisan buku-buku mahupun artikel-artikel seni rekaan dan sering dilihat muncul dalam pelbagai media massa sebagai perunding hiasan dalaman.

Penghibur terhebat tanah air Faizal Tahir pula dilihat mempunyai nama besar didalam industri muzik tempatan malah mencipta kelompok dan pengikut tersendiri bersama genre muzik yang dibawakannya.


Jadi nantikan gambar-gambar mereka bersama pose-pose istimewa dan jangan lepaskan peluang mendekati sisi kehidupan dan kejayaan dua ikon lelaki berjaya ini!

Foto Oleh: Bustamam Mokhtar
Studio: White Studio, Cheras
Wartawan Hiburan: Faizal Harun
Selebriti: Faizal Zain & Faizal Tahir
Pakaian: Guess & Jaspal
Solekan: Alha Alfa

Azhar Sulaiman - Google Blog Search

Azhar Sulaiman - Google Blog Search


<b>Azhar Sulaiman</b> Anggap Diri Sudah &#39;Senja&#39; | MyNewsHub

Posted: 12 Nov 2012 05:34 PM PST

PETALING JAYA – Aktor terkenal, Azhar Sulaiman menganggap dirinya sebagai pelakon 'senja' dan tidak layak untuk memilih watak hebat daripada pihak produksi.

Azhar, 41, berkata, persaingan yang semakin hebat dikalangan bakat-bakat baru telah menyebabkan dia perlu berpijak dibumi nyata dan tidak mahu bersikap 'demand' tentang tawaran yang diberikan.

"Pada usia ini saya masih dapat berlakon adalah sesuatu luar biasa dan saya gembira kerana masih diberikan peluang untuk muncul dalam drama atau filem.

"Tambahan pula saya perlu sedar diri bahawa saya bukan lagi muda untuk memegang peranan yang tidak sesuai dengan saya," ujarnya kepada mStar Online.

Azhar pernah terkenal menerusi lakonan hebatnya dalam filem seperti Mira Edora, Abang 92, Sayang Salmah, Bisikan Cinta, Impian dan Jimi Asmara.

Dalam pada itu, Azhar memberitahu, dia juga terbuka mengenai realiti dunia hiburan yang mempunyai pasang surut dan mengakui telah bersedia sejak dahulu lagi mengenai perkara itu.

Malah kata Azhar, dia menganggap ia adalah perkara biasa dan sebagai artis dia perlu sedar diri tentang hakikat itu.

"Sejak dahulu lagi saya tahu bahawa saya tidak akan berada di atas buat selamanya dan sebab itu saya menyambung pelajaran dan membuka perniagaan sendiri sebagai persediaan masa hadapan.

"Jika pasal populariti saya dah merasa tempias dan perhatian diberikan oleh peminat dan media kepada saya dahulu. Biarlah yang muda-muda pula merasainya," jelas bapa kepada tiga cahaya mata itu.

Sementara itu, Azhar bersyukur apabila khidmatnya sebagai seorang pelakon masih diperlukan dan memberitahu akan terus berlakon walaupun telah mempunyai pekerjaan tetap dalam bidang seni bina.

Malah kata Azhar, rezekinya dalam bidang lakonan pada tahun ini sangat memberangsangkan dengan pelbagai tawaran diterima.

"Tahun ini sangat baik untuk saya dan berharap 2013 akan menjanjikan perkara-perkara yang lebih teruja," katanya.

Azhar bakal muncul dengan drama bersiri terbaru berjudul Persona Sukma arahan Hazali Ramli di samping pelakon seperti Ruzana Ibrahim, Julia Zigler, Erry Putra dan Amanda Misbun.

Drama bersiri 26 episod itu terbitan Bright Networks Sdn. Bhd.

Ia sedang disiarkan pada setiap Sabtu dan Ahad pada pukul 7 malam di TV1. – mStar Online

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KI-Media2: [KI Media] The long tragedy of <b>Cham</b> history

Posted: 15 Sep 2012 03:26 PM PDT

by Jean-Michel Filippi

"Let's get back to the first centuries of the Common Era. Knowing that Chinese, Burmese, Lao and Thai are relatively new in the Southeast Asian landscape, the biggest part of the peninsula was peopled by Austro-Asiatic (or Mon Khmer) ethnic groups. This means that Khmer and related groups (Mon, Kui, Bahnar) were certainly the oldest inhabitants of the peninsula."

"The process ['Nam Tien' or Vietnamese southward expansion] was well defined by L̩opold Cadi̬re in 1911: "As soon as they feel themselves able, they drive off the first inhabitants, whether in a peaceful manner, by taking over the land, clearing it and "planting the bamboo" Рthe hedges that to this day still surround Annamese gardens and villages Рor by violence, then they fight with the Chams, destroying their temples and mutilating their statues." In short, there was no room left for the Chams."

The Khmer empire, from the ninth to the 15th century, obviously didn't develop in isolation. But, looking at the map of Southeast Asia from a historical point of view, it's nevertheless clear that this political construction benefited from an unprecedented geopolitical quietness, at least until the 13th century. The Vietnamese hadn't even begun their march to the south, and the Thai state was made up of embryonic chieftainships.

Yet the exception that proved the rule occurred. In the year 1177, guided by a Chinese deserter, the Cham fleet sailed the Mekong river upstream and from Phnom Penh, the Tonle Sap. They took Angkor by surprise, plundering and destroying the town. They quickly withdrew and, from 1181, under the leadership of the future Jayavarman VII, the Khmers won the war against the kingdom of Champa, which was soon reduced to a vassal state of the Khmer empire.

For the Khmer empire, military recovery was one thing; spiritual recovery was something else. If the very heart of the empire could be so easily struck, there were spiritual causes that couldn't be ignored. Under the rule of Jayavarman VII, the Khmer empire was the theater of the most dramatic religious shift in Khmer history as the new religion became Mahayana Buddhism. It replaced the Hindu religion, which had proved unable to protect the empire.  Hindu gods still existed, but were submitted to the Mahayana Buddha. The temple of Angkor Wat was still there, but was no longer the axis of the world; that was now the Bayon. Who were those Cham who were able to disrupt a mighty empire?

The beginning of a long history

If we look at a current map of peninsular and insular Southeast Asia, we notice no fewer than nine countries. But the borders between these countries don't tell us anything about the region's ethno-linguistic components. The situation has become more and more complicated over the centuries.

Let's get back to the first centuries of the Common Era. Knowing that Chinese, Burmese, Lao and Thai are relatively new in the Southeast Asian landscape, the biggest part of the peninsula was peopled by Austro-Asiatic (or Mon Khmer) ethnic groups. This means that Khmer and related groups (Mon, Kui, Bahnar) were certainly the oldest inhabitants of the peninsula.


There is, however, an exception: a large blot in what is now central Vietnam where another ethno-linguistic group dominates. This group, named Austronesian or Malayo-Polynesian, is composed of a number of peoples such as Jarai, Rhade, Koho and Cham who speak closely related languages that have nothing to do with the Austro-Asiatic group. This presence seems paradoxical. Austro-Asiatic languages are spoken on the mainland with the recent exception of Malay. As concerns Austronesian languages, they are spoken in the Pacific from Easter Island to Madagascar and from Borneo to Papua. So, another Cham exception? Yes and no, because we now know, thanks to the works of Bellwood and Thurgood that: "The Austronesian speaking group settled on the coast of Vietnam from an earlier homeland in perhaps Malaya or, more likely, Borneo, some time before 600 BC."

From tribes to kingdom

As for the presumably Khmer kingdom of Funan (1st – 7th century), our knowledge of Champa comes from Chinese sources that gave us an account of Lin Yi.

Lin Yi, also known by its Cham name Indrapura, was a Cham principality together with Amaravati, Vijaya, Kauthera and Panduranga, which stretched from the northern part of Annam (in central Vietnam) to northern Cochinchina (South Vietnam). All these principalities were Indianised states, and as such inherited from India state conception, art, religion (Hinduism and later Buddhism) and script. Cham script has the same origins as Khmer and Mon scripts.

By the fifth century, Champa (Lin Yi) was developed enough to raid Vietnamese settlements in what is now northern Vietnam with war fleet of more than 100 ships. Ancient Champa can be best understood through its artistic remnants from the fifth to the 15th century. We can still admire the temple of Po Nagar, near Nha Trang, or the site of Po Klaung Garai, near Phan Rang. As the coast was heavily bombed during the Vietnam war, we often have to content ourselves with drawings and old photographs taken by early French scholars who were the first to study Cham civilisation. Cham sandstone statuary can still be admired in the museum of Cham sculpture in Da Nang or in the Guimet museum in Paris. Beautiful sculptures in the round, bas-relief and the most remarkable haut-relief of Southeast Asia are still here to show the greatness of Cham civilization. From an artistic point of view, in Southeast Asia these Cham masterpieces can only be compared to Khmer statues in the National museum of Phnom Penh.

The loss of a kingdom

Nowadays, more than 80,000 Cham people still live in central Vietnam. Many of them still speak the Cham language and still worship Hindu gods, but the land inhabited by their ancestors is now but a ghost kingdom. They are what remain of a once-mighty kingdom that over 1000 years has faced the tenacity of the Vietnamese conquest. The history of Champa can be read in parallel with the Vietnamese march to the south (Nam Tien).

In the early century of the Common Era, the first Vietnamese state (Dai Viet, which roughly corresponds to current Tonkin) had already reached prosperity through the dyking-up of the banks of the Red River. The Vietnamese defeated the Chinese army in 938 AD, marking the end of 1000 years of Chinese domination; from then, a new independent Vietnamese state could launch its Nam Tien, which was soon to become the nightmare of Cham history.

The traditional warfare pattern in Southeast Asia generally aimed at conquering and dominating sparse populations, using their skills in irrigated rice fields, arts and crafts. Nothing of the kind happened in the Vietnamese Nam Tien. This Vietnamese expansion down south was intended as a populating colonisation. The process was well defined by L̩opold Cadi̬re in 1911: "As soon as they feel themselves able, they drive off the first inhabitants, whether in a peaceful manner, by taking over the land, clearing it and "planting the bamboo" Рthe hedges that to this day still surround Annamese gardens and villages Рor by violence, then they fight with the Chams, destroying their temples and mutilating their statues." In short, there was no room left for the Chams. In 1471, Vijaya, the Cham capital was stormed by the Vietnamese. Therefore, it was not the end of Champa which was much more a confederation of principalities than a unified state. According to the Cham scholar Po Dharma, a lively Cham state existed in the south till 1835. In parallel with the Vietnamese progression down south, the Cham fled overseas, to the isle of Hainan, to the Malay Peninsula and Sumatra and to Cambodia.

The early history of the Cham in Cambodia is far from being clear. To begin with, were the Cham Muslims at the time of their emigration to Cambodia? Scholars have pointed out evidence that Champa had contacts with the Muslim world as early as the 9th century. A group of Muslim Chams are still living in Central Vietnam although they are a minority; there the majority still goes on worshipping Hindu religion. It is then plausible that prior to take refuge in Cambodia a part of the Cham population had already converted to Islam. The fact that today all the Cambodian Chams are Muslims led most of scholars to the conclusion that the conversion of the majority of Chams actually took place in Cambodia. The Chvea (literally Javanese), a large Muslim population, were already living in Cambodia in the 15th century; their origin is unclear as nowadays they all speak Khmer and don't have a language of their own. It is probably to their contact that the Chams converted to Islam.

The Cham were given by the Udong Monarchy (1601 – 1865) titles and land to settle. After the fall of Vijaya, no less than 3 big migrations to Cambodia occurred: in 1692, 1796 and 1830 – 1835, each of them corresponding to a major Vietnamese push down south. The Chams then deprived of their country were, as they often say, living in someone else's house. This doesn't mean that they had renounced having their own state, as their history in Cambodia was punctuated with several attempts to build a Cham state. The last of these short-lived attempts took place during the reign of King Ang Duong (1847-1860) and was severely repressed.

Modern times

It was at the time of the French protectorate (1863-1953) that modern Cham studies were pioneered in Vietnam and in Cambodia by scholars such as Aymonier and Cabaton who were also administrators. French protectorate also marks the beginning of a marginalisation of Cambodian Chams, who were not enthusiastic about sending their children to French schools. French schooling was broadly viewed as a threat to Muslim identity. Without the adequate degrees, the Chams could not take part in political and administrative life.

Sihanouk's years (1955-1970) defined a new attitude towards the Chams who were named "Khmer Islam". The implications of this have been well perceived by William Collins when he wrote that: "Anyone using the term "Khmer Islam" is aware that the Cham-Malay community is ethnically different from the Khmers. They speak languages related to Malay, they look abroad for their ancestral homeland. They vigorously maintain their distinctive identity, separate from Khmers, by professing Islam, which prohibits intermarriage with non-Muslims. This separation is reinforced by numerous ritual practices that contrast sharply with those of the Khmer majority community. Again, the indelible difference implied by Islam makes assimilation to Khmer ethnicity an impossibility, which suggests that the term "Khmer Islam" points to a feature of the Cambodian nation, that it includes Muslims among its diverse peoples."

The Khmer republic (1970-1975) was the theatre for the emergence of new geopolitical conception in which the Chams happened to have an interesting part to play. In the 1940s, the French authorities had promised to grant autonomy to the "Montagnards", ethnic groups living in the highlands of Vietnam. There was even a secret project of independence. In such a case, what is today Vietnam would have been split into at least two parts: coastal Vietnam and highlands. Due to the first Indochinese conflict, which ended with the French defeat at Dien Bien Phu, these projects went unheeded.

The very idea was revived by the United Front for the Liberation of Oppressed Races (FULRO). Born in 1964, certainly with the support of the American Special Forces, FULRO has been playing for 10 years the part of a real army at the service of the South Vietnamese minorities. FULRO is a real ideological hodgepodge with demands for autonomy or independence, new borders… Republican Cambodia displayed a real interest in the FULRO through his high ranking Cham officers and particularly General Les Kosem. Also known by his war name Po Nagar, this outstanding character had already become famous through the creation of the Champa Liberation Front (CLF) in 1950s. He had also been a key figure in the setting of the FULRO and in establishing official links between the Khmer Republic and Cham nationalists. For him the second Indochinese conflict was an ideal opportunity to recreate a Cham state and in 1971 a Cham delegation representing the newly proclaimed Cham state was welcome in Phnom Penh in great pomp. At that time a new Khmer republican map was drawn with a new frontier between Cambodia (including Cochinchina) and Champa.

This last attempt to revive Champa was but short-lived. In April 17 1975, Khmer Rouge entered Phnom Penh and the 3 years 9 months and 20 days which were going to follow (Democratic Kampuchea) are amongst the most terrifying episodes the 20th century can offer. More than two million Cambodians lost their lives because of starvation, lack of medicines and executions. According to Craig Etcheson, execution is believed to have accounted for 30 to 50 per cent of the death toll. The Khmer Rouge killed about 125,000 Chams, which amounts to half of the Cambodian Cham population. Most of scholars agree on these facts. What is subject to disagreement lies in the analysis of the perpetrators' motives. Were the Chams peculiarly targeted as a religious or ethnic group to create an ethnic uniformity? In such a case, Democratic Kampuchea (DK) could be accused of having implemented genocide. A second interpretation is that DK implemented a typical communist mass terror and that the Cham didn't suffer more than the other Cambodians. Cham lifestyle was targeted because it was seen as counter-revolutionary; Islam entered the category of reactionary religions and the links of solidarity within Cham communities were perceived by DK as early as 1973 as a threat for the new order it wanted to implement.

The People's Republic of Kampuchea (PRK) which followed DK after the Vietnamese armed intervention in 1978-1979 treated the Cham community with special tolerance. The emphasis on the sufferings of the Cham during DK was used by the PRK to stress the differences between the new "true" socialist regime from the radical DK approach to socialism. According to the text "L'Islam au Kampuchéa" published in 1987, the Chams would have entirely disappeared if DK had not been overthrown. There is now a population of 300.000 Chams in Cambodia which roughly accounts for 70% of the total Cambodian Muslim population.

Cham identity in Cambodia today

Although there are Cham groups and cultural associations abroad which go on claiming the ancestral Cham territory in Vietnam, there are nowadays in Cambodia no more hopes about Champa as a geographical entity or a Cham state anymore.

Cham identity is nevertheless matter of controversy in Cambodia. The way Cham people practice Islam is a very interesting example. The Islam of the Cham population can be roughly divided into 2 groups. On the one side, the Cham Sot who account for 10% of the Cham population (30.000 people) live in Kompong Chhnang, Pursat and Badtambang provinces.

A very unorthodox approach to Islam Cham Sot or "pure Cham" is the way they call themselves as they are accused by the other groups to practice very heterodox traditions. They only pray on Friday as opposed to the normal 5 times a day prayer. They still go on writing with the former Cham script as opposed to Jawi which is Arabic script originally adapted to write Malay.

Other infringements have been noticed by the researcher Agnès De Feo: only initiated people can pray in the Mosque, the Hajj (pilgrimage to Mecca) is not compulsory and can be dreamt up. They organize once a year in September a festival in their Udong Mosque to celebrate on the same day the Imam San they venerate like a saint and the birth of the Prophet; they consider themselves as the followers of Imam san. The celebration of the birth of the prophet and saints is considered as heretic by wahhabism and Tabligh which have exerted a growing influence on Cambodian Cham's Islam.

On the other side, there are the Chams who practice a more orthodox approach to Islam. This approach can't be easily structured and must be considered as a continuum. There is of course a clear cut phenomenon which is the growing influence of Salafism with its Wahhabit variant and Tabligh. These two approaches do not differ on the essentials: the cause of the decadence of Islam is mainly due to the fact that the "true Islamic message" has been forgotten. This "true Islamic message" is restricted to the religious practices of the time of the prophet and the famous pious followers (Salaf Salîh) and implies de facto to choose to overlook 14 centuries of Muslim history. In such a conception, there is no possibility of an approach to Islam which would tolerate the integration of local cultural practices; in clear, the frontier which separates the true religion from impiety goes through the Muslim community.

There is nevertheless another extremely interesting border line which hasn't been given yet the attention it deserves. Before the war (1970), many Cham people had built their identity on a combination of Islam, Cham language and Cultural inheritance from Champa. In such an approach Islam is but a part of Cham Cultural identity. Nowadays, there are still Cham people who define their identity through Cham culture even if this concept is often ill defined. But more and more Cham people tend now to rely only on Islam as the main source of identity.  An ethno-linguistic survey conducted in 3 Kampot region villages along the road from Kep to Kampot illustrates very well this fact. The first village centred on the Les Kosem Mosque doesn't really differ from the others from point of view of religious practices. The difference lies somewhere else: precisely in the fact that Cham language is still practiced in the first village and a number of families still teach it to their children. People talk proudly about their difference. In the 2 other villages, the trend is else as almost no one can speak the language.

In many cases, the only remnant of Cham language is curiously the use in a Khmer sentence of the Cham first person pronoun "lun" meaning "I, me". In these villages, to be Cham will simply means in the end to be a Muslim. No one can predict what is going to happen even in the near future.

We have some reasons to be pessimistic about the survival of Cham language in Cambodia, not to talk about Cham culture which, as we have seen, can't be easily defined in the present Cambodian situation. Language will of course survive in a number of islets but maybe not as an active component of Cham identity. We can only hope that this exceptional linguistic, historical and cultural patrimony will remain alive and won't be only reduced to a museum-like display of a dead civilization.

Jean-Michel Filippi

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Posted By School of Vice to
KI Media at 9/16/2012 05:26:00 AM