Nuffnang

Ahad, 2 Disember 2012

Bront Palarae - Google Blog Search

Bront Palarae - Google Blog Search


<b>Bront Palarae</b> Gila Talak, Peluk Bahu Cristina Suzanne? ~ Budak <b>...</b>

Posted: 02 Dec 2012 12:17 AM PST

Bront Palarae dan Cristina Suzanne sewaktu di sidang media filem Juwanita, beberapa bulan lalu.
Berikan lah apa saja watak untuk dilakonkan oleh aktor ini, pasti ianya menjadi. Ya, malah penonton akan dapat lebih daripda aktor tinggi lampai ini menerusi interpretasi karakter yang dimainkan. Daripada watak cinta, gengster, sakit jiwa dan sebagainya, Bront Palarae membawakan dengan cukup berkesan sekali. Terkini, pelakon berusia 34 tahun ini mungkin akan diingati pula sebagai Hisyam, lelaki gila talak yang penuh psiko dalam filem terbaharu lakonannya, Lagenda Budak Setan 2 - Katerina. Anda sudah tonton? Kepada yang belum, pastikan anda segera ke pawagam.Memberitahu akhbar Kosmo! hari ini, Bront berkata watak Hisyam telah memberi impak kepada emosinya kerana dia sering membawa watak seseorang yang mempunyai masalah jiwa.

"Ramai peminat rindukan watak santai saya seperti dalam drama Rona Roni Macaroni dan Sinderella, saya juga begitu. Sebenarnya, kalau saya banyak sangat memainkan watak psiko, ia ganggu emosi saya.

"Watak Hisyam memang berat, tetapi pengarah filem itu, Sharad Sharan telah banyak bantu saya," katanya.

Terbaru Bront bakal memulakan penggambaran filem cinta komedi pada Disember ini.

Itu tentang kerjaya. Cerita lain, pelakon berkaliber ini tetap tidak boleh lari dengan kisah cintanya bersama pelakon baharu kacukan Melayu-Jerman, Cristina Suzanne Stockstill.

Mereka dikatakan mula menjalin hubungan sejak digandingkan sebagai suami isteri dalam filem arahan Osman Ali, Juwanita. Sementelah hubungan istimewa itu dapat dihidu apabila mereka saling berbalas komen di Twitter beberapa bulan lalu.

MD sendiri pernah bertanyakan kepada kedua-keduanya mengenai sejauh mana kebenaran gossip tersebut. Baik Bront mahupun Cristina Suzanne, masing-masing menafikan sedang menjalinkan hubungan cinta. Sebaliknya menyatakan mereka berkawan baik.

Bagaimanapun sejak dua tiga hari lalu pasangan ini menjadi bualan hangat gara-gara khabar pada hujung minggu lalu, Bront dan Cristina telah dilihat bersama ke festival Urbanscapes di Petaling Jaya, Selangor. Kehadiran mereka menggamit perhatian apabila Bront dilihat memeluk Cristina sambil berjalan, sekali gus menimbulkan persoalan adakah ia hanya sekadar pelukan seorang teman atau ia bersifat istimewa.

Tambahan ada sumber yang memberitahu MD, Bront dan Cristina dilihat semakin mesra sewaktu sama-sama hadir di malam gala filem Lagenda Budak Setan 2 - Katerina, dua hari lalu.

Bercakap kepada akhbar yang sama, Bront tidak menafikan dia ada memeluk bahu pelakon cantik tersebut, namun katanya itu bukan satu tanda bahawa mereka mempunyai hubungan cinta.

"Saya ke festival tersebut bukan berduaan dengan Cristina, sebaliknya turut ditemani rakan pelakon lain seperti Sharifah Amani dan Nell Ng.

"Seingat saya, saya memeluk bahu semua rakan-rakan yang lain juga, tapi mungkin kebetulan pada waktu itu, orang melihat saya memeluk bahu Cristina," jelasnya.

Tegas Bront lagi, buat masa ini mereka memang tidak bercinta dan dia masih solo.

- http://www.kosmo.com.my
- mD

Remy Ishak - Google Blog Search

Remy Ishak - Google Blog Search


adakah wanita ini kekasih baru <b>remy ishak</b>? - ammboi dot com

Posted: 15 Nov 2012 07:00 PM PST

Adakah Wanita Ini Kekasih Baru Remy Ishak? | Alamak? Siapakah gerangan wanita yang bergambar mesra bersama pelakon Remy Ishak tu? Sebelum ini Remy Ishak ada menjelaskan dia masih lagi solo walaupun tersebar gambar dia dengan mana-mana wanita.

Menerusi kenyataan di mStar online, Remy berkata, foto yang menunjukkan seorang wanita bergambar dengannya secara rapat (gambar), mungkin adalah peminat fanatiknya dan ia bukanlah isu yang harus dikontroversikan. Remy yang sedang menjalani penggambaran drama Cinta Jangan Pergi di Port Dickson, Negeri Sembilan memberitahu, dia akan lebih berjaga-jaga dalam menceritakan hal-hal berkaitan peribadi pada masa akan datang.

Selain itu, tambah Remy selepas hubungan cinta antaranya dengan aktres Tiz Zaqyah putus, dia kini lebih berhati-hati dan tidak mahu bercerita mengenai hal peribadi. Sebaliknya dia mahu memberikan fokus yang lebih terhadap kerjaya lakonan yang diceburinya itu.

Jadi, siapakah gerangan wanita itu masih menjadi tanda tanya….

CARIAN BERKAITAN

  • cinta jangan pergi (7)
  • yuna dan kekasih (3)
  • cinta jangan pergi drama (3)
  • remy ishak ada kekasih baru (2)
  • remy ishak dan kekasih baru (2)

Tags: , , , , ,

Category: HIBURAN

Zahiril Adzim - Google Blog Search

Zahiril Adzim - Google Blog Search


<b>Zahiril Adzim</b> Teruja Isteri Hamil 5 Minggu | LIMAUAIS

Posted:

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

Nur Fazura - Google Blog Search

Nur Fazura - Google Blog Search


Gambar <b>Nur Fazura</b> Pakai Kereta Maserati GranCabrio? | Berita <b>...</b>

Posted: 29 Nov 2012 03:23 PM PST

Gambar Fazura Dan TMJ Gambar Nur Fazura Pakai Kereta Maserati GranCabrio. TMJ Bagi?

Gosip artis Malaysia : Kereta Maserati GranCabrio yang bernilai berjuta-juta ini hanya ada beberapa buah sahaja di Malaysia. Tetapi kereta super mewah inilah yang menjadi milik artis Malaysia yang seorang ini, Nur Fazura….

Siapa bilang artis Malaysia tidak boleh memiliki kereta Maserati GranCanrio ini. Mungkin ia hasil titik peluh Nur Fazura sendiri ataupun……

Gambar Fazura TMJ Gambar Nur Fazura Pakai Kereta Maserati GranCabrio. TMJ Bagi?

Ataupun dihadiahkan oleh teman lelakinya yang sekarang ini iaitu Tengku Mahkota Johor (TMJ), Tengku Ismail. Ooops!! Bukan……

P/S : Katanya, gambar Nur Fazura bersama kereta Maserati yang bernilai RM1.8 juta ini hanyalah sekadar sesi photoshot beliau sebelum ini…Harap maklum.

Nora Danish - Google Blog Search

Nora Danish - Google Blog Search


Gambar Anuar Zain <b>Nora Danish</b>? | Berita Semasa

Posted: 21 Nov 2012 10:40 AM PST

Nora Danish Anuar Zain Gambar Anuar Zain Nora Danish. Wanita Idaman Anuar Zain?

Gambar Anuar Zain Nora Danish di Instagram

Gosip artis Malaysia : Dua-dua sama padan. Lagipun kedua-dua artis Malaysia ini masih lagi single & masih lagi belum berjumpa pasangan yang bersesuaian. Andaikata Anuar Zain Nora Danish mahu serius mengenali antara satu sama lain. Apa salahnya. 

"Nora memiliki wajah dalam kriteria wanita idaman saya yang feminin dan lembut. Saya tidak menolak takdir sekiranya dijodohkan dengan Nora," kata artis Malaysia yangs eoarang ini, Anuar Zain

"Walaupun Nora Danish mempunyai ciri-ciri wanita idaman seperti yang di inginkan, tetapi ia belum sampai ke tahap untuk saya mengenalinya dengan lebih lanjut. Masing-masing dengan hal peribadi sendiri," tutur Anuar Zain lagi

Anuar Zain Nora Danish Bercinta Gambar Anuar Zain Nora Danish. Wanita Idaman Anuar Zain?

Rupa-rupanya Anuar Zain mula minat dengan Nora Danish sejak wanita ini muncul dalam siri drama Puteri. Bukan setakat minat tetapi lebih daripada itu kerana Anuar Zain sendiri mengakui wajah seperti pelakon Nora Danish antara ciri-ciri wanita idamannya untuk dijadikan isteri.

Fida Ibrahim - Google Blog Search

Fida Ibrahim - Google Blog Search


Ehemm.. Zalif Sidek Datang Bersama <b>Fida Ibrahim</b> Di ASK 2012 <b>...</b>

Posted: 09 Nov 2012 04:59 AM PST


Rabu lalu pihak OHBULAN! baru sahaja keluarkan berita mengenai hubungan rapat antara pelakon comel  Zalif Sidek dengan Fida Ibrahim.

Hari ini muncul pula cerita baru, apabila pasangan ini telah berani muncul dikyalayak ramai tanpa menyorokkan lagi 'hubungan rapat' tersebut apabila telah datang ke Anugerah Skrin 2012 secara beriringan dan memakai pakaian yang sedondon.

Zalif Sidek kelihatan sungguh comel tatkala mengenakan sut rona hitam dan dipadankan dengan aksesori cekak rambut bermotifkan 'Micky Mouse,' manakal Fida pula kelihatan sungguh anggun tatkala mengenakan busana labuh rona senada.

Wah, sejauh manakah 'hubungan rapat' mereka ni ya?

Kredit Foto : Media Hiburan

ramlah ram - Google Blog Search

ramlah ram - Google Blog Search


Lirik Takdir Cinta - <b>Ramlah Ram</b> & Ana Syuhada | 1 Lirik Lagu.com

Posted: 17 Oct 2012 09:54 PM PDT

Bukankah kau yang telah memilihku
Mengapa kau juga yang menyakiti aku
Di hati kaulah satu-satunya
Yang ku cinta

Menanti diriku di sini menanti
Dan kau hancurkan semua harapanku
Kau bersamanya dan aku korbannya
Tinggallah aku sendiri

Kau cipta kenangan indah
Kau berikan aku cinta
Kini kau hancurkan dengan tingkahmu

Mungkin ini memang takdirku
Kerna mencintai dirimu
Biarlah ku simpan rasa ini
Di dalam lara

Walau susah untuk ku melupakan
Detik-detik gelisah perpisahan
Kerna itulah akhir cerita cinta
Kau dan aku

Tidak sesekali ku ingin memiliki
Cinta dusta yang telah kau berikan
Jika aku tahu tak mungkin ku mahu
Kau bersamaku

Walau susah untuk ku melupakan
Detik-detik gelisah perpisahan
Kerna itulah akhir cerita cinta
Kau dan aku

Kini ku biarkan berlalu pergi

Related posts:

  1. Lirik 5 Minit – Ramlah Ram & Caprice
  2. Lirik Proses Melupakanmu – Abdul & The Coffee Theory
  3. Lirik Cinta Matiku – Sixth Sense
  4. Lirik Bisikan Cinta – One Nation Emcees
  5. Lirik Andai Itu Takdir Mu – Syah Basree (OST Asmara)

No comment yet. Be the first to leave a comment!

Sazzy Falak - Google Blog Search

Sazzy Falak - Google Blog Search


<b>Sazzy Falak</b> Assume Arts Safeguarding Yourself A Necessity <b>...</b>

Posted: 28 Nov 2012 11:25 PM PST

center" class="story_image

KUALA LUMPUR: Actress and host, Sazlini Shamsul Falak,31, or better known as Sazzy Falak, see martial themselves as a bonus for women at present.
The mother of a pair of twin girls, said despite thewomen are well known for their gentle nature but firmness shouldexhibited in the face of threats.
He said self-defense knowledge could strengthen resilience physical and mental well increase confidence when dealingwith dangerous situations mencemas and security of person.
"We live in a world where many crimes occur every day,it is very sad … we do not want it to happen in our ownor another.
"So at least we can learn a bit about the artself-defense, we prepare ourselves betterWhen we stepped out of the house, "he said when met at theHigh Tea Charity Maternal Forum organized by career Malaysia (MWMF) here recently.
MWMF is an online forum created in 2011 to helpwomen in career or family life as well as discusscurrent issues become problems for women today.
No loss to learn the art and the experiencehe himself participated in several short training, a variety of techniques anduseful method taught to escape if threatened by criminals.
"I want to learn more … For me, education andknowledge is power, the more you know, the moreyou ready to face the world, "he said.
center" class="story_image

Meanwhile, actor, host, motivational consultant, singerand composer, Datuk Ahmad Fazley Yaakob, 32, women, especially thecalled his wife and she keeps ignoring the martial arts reasonable time constraint factor.
He said safety is also a priority and hence the reason it just shows apathy towards personal safetyown.
"Learning martial arts is very important towomen, but also on mutual awareness, I also taught my wife,Soraya Azrene arts bout 'kickboxing'.
"If you have free time, women are urged to not only learn aerobicbut also martial arts because it can help keeppersonal safety when no one is helping you, "he said,also practicing martial arts and taekwondo.
He said criminals will usually stop the wish todo nothing against women after realizing the victim hasknowledge of self-defense.
"Martial arts also help women to appear more resolute and confident," he said.

Related posts:

  1. Sazzy Falak as No Confidence About a year So Mother
  2. Nice Sazzy Falak picture
  3. Gambar Sazzy Falak 2012
  4. Gambar Sazzy Falak 2012
  5. Gossip artis malaysia terkini – Video Iklan Zaman Muda Dato' Siti Nurhaliza, Lisa Surihani dan Sazzy Falak sumber dari syokkahwin

Pierre Andre - Google Blog Search

Pierre Andre - Google Blog Search


Alhamdulillah Penghijrahan <b>Pierre Andre</b> | My Berita

Posted: 18 Nov 2012 02:32 PM PST

UCAPAN Pierre Andre saat menerima trofi Anugerah Yasmin Ahmad pada Anugerah Skrin 2012 menggegarkan banyak jiwa. Bermacam persoalan dan andaian juga dibuat. Paling utama, kecenderungan anak sulung pelakon handalan Khatijah Tan itu terhadap ilmu agama terbuka jelas.

"Ya, benar sekarang saya sedang dalam penghijrahan untuk lebih mengenal agama dan Allah dan Rasul tetapi hijrah saya ini tidak akan berlaku secara drastik, saya takut fitnah," katanya membuka cerita tentang kehidupan baharu yang sedang dilaluinya ketika ini.Jumaat lalu, Pierre membuka mulut di pentas yang disaksikan lebih empat juta penonton dengan kalimah 'Bismillah.'"Anugerah paling hebat ialah kalimah 'Lailahaillallah,' jagalah kalimah ini dalam diri kita, love Allah dan love Muhammad," ucap Pierre dalam majlis itu.

Menghuraikan lagi mesej sebenar yang ingin disampaikannya, kata Pierre:

"Itu juga satu dakwah daripada saya. Saya memang minta doa kepada Allah agar jalan dakwah saya dibuka, dan Alhamdulillah saya diberikan kesempatan. Selama 10 tahun dalam bidang seni, itulah kali pertama saya diberi anugerah dan itulah siaran langsung pertama yang saya dapat untuk menyuarakan sedikit dakwah saya," katanya sambil meneruskan dengan satu pengakuan.

Demi untuk tidak mengelirukan khalayak terhadap perubahan yang berlaku ke atas dirinya, Pierre mengakui bahawa sudah lima bulan dia bergerak aktif dengan dengan mengikuti kumpulan tabligh.

"Saya sudah jadi pengarah filem sejak umur 21 tahun. Selama ini saya fikir itulah matlamat hidup saya. Akhirnya saya dapati hidup saya 'kosong.' Saya rasa dibohongi oleh dunia dan saya mula mencari.

"Seorang sahabat ajak saya menyertai tabligh. Pertama kali mencuba, saya terus jatuh cinta. Setakat ini, sudah empat kali saya keluar mengikuti aktiviti jemaah tabligh. Biasanya kami keluar selama tiga hari dan bermalam di masjid dan surau yang kami singgah. Alhamdulillah, Allah telah membuka pintu hati saya," katanya menyertai jemaah tabligh di Taman Permata, Ulu Kelang.

Berikut sedikit perbualan Sensasi Bintang bersama Pierre.

Mendalami agama itu banyak jalannya, kenapa pilih tabligh?

Orang selalu salah faham terhadap tabligh, tak kurang juga yang menuding jari masuk tabligh sebagai ikut ajaran sesat. Kita kena ingat, tabligh itu sifat Rasulullah. Rasulullah berdakwah selama bertahun-tahun sebelum turunnya hukum bersolat, puasa dan menunaikan zakat.

Bagaimana pula dengan kerja-kerja seni anda. Dunia hiburan sendiri dilihat lebih banyak mendedahkan seseorang itu ke jalan negatif?

Mulanya saya fikir begitu, tapi sahabat saya larang. Saya masih boleh berdakwah dalam bidang filem tapi kena lebih berhati-hati dalam bab agama. Paling utama kena masukkan unsur dakwah. Sekarang saya tiada karya terbaharu selain filem-filem yang telah dibikin sebelum saya berhijrah, jadi, jangan nilai siapa saya ketika dahulu, tapi nilai siapa saya ketika ini.

Mungkin ada perkembangan terbaharu yang lain?

Sekarang saya terlibat dengan projek filem pendek bersama kawan-kawan, selebihnya (saya) buat kerja-kerja penulisan. Saya mahu siapkan novel pertama, mungkin judulnya berbunyi Perjalanan Ke Darul Salam. Ia tentang penghijrahan seorang lelaki yang selama ini hidupnya kosong.

Adakah itu kisah sebenar yang berlaku kepada diri sendiri?

Tidak juga. Itu pemerhatian yang saya lihat selama ini.

Bagaimana amalan agama anda sebelum ini?

Selama ini pun saya percaya kepada Allah, tapi tahap keyakinan itu tidak seperti sekarang. Dahulu, saya Islam kerana dilahirkan sebagai orang Islam, sekarang saya Islam kerana kefahaman dan keyakinan saya terhadap agama Allah ini.

Ada sebarang sasaran?

Saya berminat mahu jadi pendakwah. Sebenarnya saya ada azam. Jika selama ini saya keluar selama beberapa hari sahaja, selepas ini saya mahu keluar rumah selama 40 hari pula. Kalau diizinkan Allah mungkin boleh sampai empat bulan dan kalau ada kekuatan mungkin dipanjangkan lagi selama setahun dan bukan hanya di Malaysia sahaja.

Apa rancangan Pierre dalam tabligh?

Nikah itu sebahagian daripada iman, saya juga mahu ke arah itu. Bagi saya, pengisian tabligh tidak boleh dilihat secara luaran sahaja, lihat juga dalaman. Ibaratnya, kalau hendak tinggalkan keluarga selama empat hari, bekalan yang ditinggalkan juga harus cukup untuk empat hari.

Apa kata kedua ibu bapa anda setakat ini?

Mummy (Khatijah Tan) sangat menyokong keputusan saya, ayah juga begitu sebab saya bukan buat perkara tidak baik, sebaliknya saya belajar dan mahu mengenal agama. Sejak sertai tabligh juga rezeki saya bertambah.

Sumber

Along Cham - Google Blog Search

Along Cham - Google Blog Search


BLOG-BLOG HIBURAN: <b>Along Cham</b> - Google Blog Search

Posted: 25 Oct 2012 07:10 PM PDT


BLOG-BLOG HIBURAN: <b>Along Cham</b> - Google Blog Search

Posted: 20 Sep 2012 12:00 AM PDT


BLOG-BLOG HIBURAN: <b>Along Cham</b> - Google Blog Search

Posted: 20 Sep 2012 12:00 AM PDT


BLOG-BLOG HIBURAN: <b>Along Cham</b> - Google Blog Search

Posted: 20 Sep 2012 07:11 PM PDT


BLOG-BLOG HIBURAN: <b>Along Cham</b> - Google Blog Search

Posted: 15 Sep 2012 07:25 PM PDT


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

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

Wan Sharmila - Google Blog Search

Wan Sharmila - Google Blog Search


<b>Wan Sharmila</b> & Lana Nordin Sekitar Anugerah Skrin 2012 <b>...</b>

Posted: 09 Nov 2012 07:52 PM PST

[unable to retrieve full-text content]Wan Sharmila & Lana Nordin Sekitar Anugerah Skrin 2012. Posted | 0 comments · Social Buttons by Linksku · Wan Sharmila & Lana Nordin Sekitar Anugerah Skrin 2012. Random Posts. 'Exclusive Bersama' Cumi [Youtube ...

Azhar Sulaiman - Google Blog Search

Azhar Sulaiman - Google Blog Search


<b>Azhar Sulaiman</b>: Umno Dituduh Murtad, Saya Jadi Panas!

Posted: 23 Nov 2012 04:00 AM PST

berita | Tempatan

Teks oleh Syafiqah Jalal

KUALA LUMPUR, 23 NOV 2012: Pelakon kacak, Azhar Sulaiman akui berang serta membangkang kenyataan Mursyidul Am PAS, Datuk Nik Abdul Aziz Nik Mat dalam laporan akhbar Utusan, Ahad lalu yang melabelkan Umno sebagai parti murtad.

Ketidakpuasan hatinya itu diluahkan di dalam status akaun Facebook milik Azhar Sulaiman sendiri semalam dengan cara sindirin selepas mengaku dirinya kini sudah murtad kerana merupakan ahli UMNO.

Azhar Sulaiman berkata kenyataannya itu ringkas untuk difahami supaya status murtad tidak sewenang-wenangnya dilabelkan begitu sahaja kepada sesetengah pihak.

"Pada usia saya yang sebegini, saya tidak pernah terlibat di dalam politik secara serius walaupun saya sendiri merupakan ahli Umno, namun bila Nik Aziz mendakwa semua ahli UMNO adalah murtad saya jadi panas!

"Jadi saya menulis di status saya secara sindirin yang agak nakal tetapi ringkas dan straight to the point untuk difahami. Malah saya sengaja menjadi pencetus kepada dakwaan Nik Aziz itu supaya semua pihak membuka minda memikirkannya.

"Mengapa begitu mudah dia (Nik Aziz) menghakimi orang (UMNO) sebegitu rupa? Padahal siapa pun kita, sebagai seorang Islam kita menyembah Tuhan yang sama," jelasnya kepada murai.com.my ketika dihubungi.

Dalam statuts akaun Facebook Azhar menulis " Assalamualaikum ustaz... Saya ni sebenarnya sudah murtad sebab saya ahli UMNO dan penyokong kerajaan Barisan Nasional... jadi macam mana untuk saya pulang ke semula kepangkuan agama Islam... Harap bantu..Tq"

Status atau kenyataan Azhar itu bagaimanapun telah mengundang rasa tidak senang oleh beberapa pihak yang merasakan dia cuba untuk memesongkan akidah serta memecah belahkan orang Islam.

Namun Azhar memberitahu, sepatutnya isu murtad sebenarnya yang berlaku dalam realiti umat Islam sekarang perlu diambil berat, berbanding menggunakan kepentingan agama di dalam politik semata-mata.

"Saya sedar ketika saya menulis status tersebut di facebook dan selepas itu saya pun mengucap dua kalimah syahadah. Jatuhnya murtad saya atau tidak itu antara saya dan Allah.

"Mungkin mereka yang memberi komen begitu prihatin kepada saya supaya seorang kaum seagamanya ini tidak tidak terkeluar daripada agama Islam. Namun apa pula ceritanya dengan sejumlah umat Islam yang sudah memohon untuk ditukarkan agama? Adakah mereka sedar?

"Mungkin mereka sudah terbuai dengan kata-kata Nurul Izzah (Naib Presiden PKR) yang mengatakan Melayu sepatutnya bebas beragama. Apa itu? Ia telah melemahkan orang Islam begitu sahaja," luahnya lagi.

Dalam pada itu, Azhar berharap sesetengah pihak tidak menganggap isu yang dibangkitkan itu hanya untuk meraih publisiti murahan memandangkan dia seorang selebriti yang dikenali ramai.

"Saya bukan mahu meraih apa-apa populariti atau publisiti apa yang saya tulis itu saya maksudkan dan harap isu murtad ini mendapat prihatin lebih ramai pihak dan diselesaikan secara baik," tambahnya lagi.

Mengenai perkembangan terbaru Azhar, dia kini baru sahaja memulakan penggambaran drama bersiri 26 episod untuk RTM1 bersama pelakon Intan Ladyana, Norman Hakim dan ramai lagi.

Yuna - Google Blog Search

Yuna - Google Blog Search


<b>Yuna</b> Homecoming Concert Live in Penang By K&#39;Sha : Photos <b>...</b>

Posted: 02 Dec 2012 12:52 AM PST

Penang, 10th November 2012:- Yunalis Zaraai, also known as Yuna is an independent Malaysian singer-songwriter. She began writing her own songs when she was 14 years old, and had her first performance of her own songs at the age of 19, after she learned how to play the guitar. She has performed in numerous acoustic shows and events in many parts of Malaysia since 2006.

Yuna was eventually discovered in the US by the Indie-Pop record label and management company. They flew out to Malaysia to convince her to sign with them and then proceeded to ger her a deal with FADER Label, a record label based in New York, in February 2011. She released her debut album, Decorate, in the US in March the same year.

Her first stop back home for the Yuna's Homecoming Concert, here in Malaysia, is of course the lovely state of Penang, fans of hers gathered at Penang Times Square as early as 5pm to wait for the lovely lady as they were drenched under the rain of course with their ponchos on.. The organiser also prepared us some cute little cupcakes, puffs and desserts for the media.The rain kept pouring till 7pm..when the first opening act of the night, Kyoto Protocol, came to warm up the crowd with hits such as "Never Know", "Gimme Nothing" and much more..

Kyoto Protocol is a Malaysian alternative rock band from Kuala Lumpur. Formed in 2008. The band consists of lead vocalist and guitarist Fuad Alhabshi, back-up vocalist cum keyboard player Gael Olivere, guitarist Hairi Haneefa, back-up vocalist cum bassist Shakeil Bashir, and drummer Shanjeev Reddy.

The crowd were then warmed down by Diandra Arjunaidi with a couple of her hits.. "Angkasa", "Remember", "Serba Salah" and many more.. She's a local singer who was discovered through YouTube. The social networking site gave a kick start to her singer-songwriter career leading her to become the first artist to be signed with Yuna Room Records.

At 9pm, it was time to make way for the one and only Yuna..as she kicked off the show with her opening song "Gadis Semasa", followed by her other hit singles, "Island", "Cinta Sempurna", "Decorate", "Live Your Life", "Terukir Di Bintang" and more.. She also interacted a lot with her fans, as they sing along to her songs while she plays the guitar and ukelele.. She ended the night with "Dan Sebenarnya"..

After Penang, she also hit the stage at the Sarawak Cultural Village in Kuching, on the 13th of November 2012 with opening acts Pearl & Randall as well as Kaban Ka'au.

I had fun as it was the first time ever I got the chance to watch Yuna live.

Special thanks to the organiser, Talent Harvest Agency for the passes as well as the hospitality.
Be sure to check out the rest of the photos in the gallery!

Did you like this? Share it: