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"Buku ini berisi daftar kata-kata Melayu-Ambon yang digunakan para penutur di desa-desa yang beragama Kristen, di Maluku Tengah. Kata-kata tersebut diperkirakan merupakan kata pinjaman dari bahasa Portugis. Kata-kata tersebut disusun secara berdampingan dengan terjemahan dalam bahasa Inggris, dan padanannya dalam bahasa Portugis."

"Frederick de Houtman’s Malagasy language material (1603) consists of a wordlist and short prose texts. It represents a dialect spoken more than four hundred years ago in the Antongil Bay region on Madagascar’s northeast coast, which does not have a documented modern descendant. This chapter investigates Malay and (to a lesser extent) Javanese loanwords found in this material. Most of these loanwords are demonstrably old and can be dated to an era preceding the Malagasy migrations to eastern Africa thirteen centuries ago. They provide invaluable insights into the world of the early migrants to Madagascar and the degree of their exposure to major civilizations in insular Southeast Asia before their departure from Borneo. Another important aspect of these loanwords is that they hold unique information about Malay and Javanese lexical history. Finally, that Houtman’s material represents Madagascar’s oldest historiolect only adds to the appeal of these data."

"This is a preliminary description of the Malay variety used as a lingua franca in the Malaysian state of Sabah at the northernmost top of Borneo. The paper discusses a number of common linguistic features that distinguish Sabah Malay from other Malay varieties and analyses these features from a historical linguistic perspective. While it is argued that Sabah Malay has a close historical relation with other Malay dialects spoken in Borneo, especially Brunei Malay, the vernacular is also influenced phonologically and lexically by Sabah?s indigenous and immigrant speech communities. Words and sentences recorded or elicited during fieldwork in various parts of Sabah illustrate these points."

"Tesis ini membahas hubungan Islam-Kristen dengan menggunakan pendekatan kualitatif. Dalam kehidupan sehari-hari hubungan Islam-Kristen dimediasi oleh praktek kultural yang mengikat sebagai sedulur (saudara). Praktek kultural mempertemukan umat Islam-Kristen tanpa membedakan identitas agama sehingga membentuk integrasi kultural. Tetapi dengan menguatnya pengaruh agama beberapa praktek kultural bergeser menjadi praktek agama sehingga praktek sosial hanya melibatkan salah satu anggota komunitas agama. Gejala ini disebut paralelisme, yang dapat berkembang menjadi eksklusivisme. Secara individual agen berusaha mengatasi tantangan paralelisme dengan mengusahakan integrasi sosial, yaitu relasi saling kehadiran (co-presence) dan face-to-face. Tetapi pengaruhnya seringkali dirasa tidak cukup kuat karena belum sampai pada integrasi sistemik, yaitu hubungan timbal balik yang melibatkan kelompok. Tantangan hubungan Islam dan Kristen di masa depan semakin besar dengan kecenderungan semakin menguatnya identitas agama seiring dengan melemahnya identitas kultural jika tidak ditemukan sarana-sarana baru perjumpaan.

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This thesis discusses the relationship Islam-Christian which is approached by qualitative descriptive-analytical design. At day-to-day life the relationship Islam-Christian is mediated by cultural practices which bond them as “sedulur” (“siblings”). Cultural practices make Islam-Christian meet together without separating religious identity so that it build cultural integration. However by increasing religious influences some of those cultural practices have been moved to become religion practices so that social practices involve only of those religious comunity members. The phenomena are called parallelism, which can be developed to exclusivism.

Individually the agents have made effort to overcome these parallelism challenges by perseverance in keep-trying social integration, i.e. by practicing a co-presence and a face-to-face interaction. However, its influence is not strong enough because it has not achieved integration system, that is a mutual relationship which involves groups. The challenge of the relationship Islam-Christian in the future will be getting bigger which involves a tendency of increasing religion identity align with decreasing cultural identiy if new ways of active interaction can not be found."