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"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."

"The extremely popular poetic form from Insular Southeast Asia, the pantun, travelled from its unknown source throughout the Malay Archipelago, first in Malay, then in the languages of Southeast Asia. In the ports and states where they were received, local colour, other idiosyncrasies, references, and linguistic characteristics have been added, and in fact, special forms with special names developed. This basic form is known, composed, and loved in at least 40 dialects of Malay, and 35 non-Malay languages, in the Peninsula and many of the islands of Malaysia and Indonesia. It spread through trade routes, ports, and also via diasporas and colonial economic projects which caused numerous peoples to move, who in turn brought the pantun along with them. It is now the most dynamic single literary form and has the longest history."

"This research aims at describing (1) the language use of border area societies (Insular Riau, West Kalimantan, East Kalimantan, North Sulawesi, and the Eastern Sunda Islands) in terms of local language (BD), Indonesian (BI), and foreign language (BA) in the domains of family, society, and occupation, (2) language activity of border area societies relating to news observation, language attention, and language constraints in mass media, (3) language attitude of border area societies towards BD, BI, and BA. The findings are as follows. First, within the family and society at large, BD is more frequently used than BI and BA. This shows that BD functions in non-formal situations. In the professional field, however, BI is more frequently used than BD. Second, people in border provinces widely observe mass media, whether printed or electronic. They also often pay attention to the language the mass media uses. Third, border societies have a positive attitude towards BD as is shown (agree/totally agree) by the answers to eight questions relating to BD. The language attitude of border societies towards BI is positive based on the answers (agree/totally agree) to seven questions concerning BI. This also means that BI is prestigious for border people, especially in formal communication. The language attitude of border societies towards BA is mixed. In as far as it is negative it implies a positive evaluation of BD and BI because people appreciate them as part of their local and national identities."

"Nation as a cultural-psychological phenomenon is best understood in terms of how a sense of nationhood operates in order to construct social identities or a social imagination about the modern nation-state (Anderson 1983). The forging of nationalism as a national identity cannot be seen in isolation ofthe rise of modernization and industrialization (Gellner 1987). Although the nation appears to be a modern phenomenon, Smith (1991) stresses that every nation preserves its own past historical artefacts, narratives, and symbols for present-day needs. This model needs to be elaborated further as it is insufficient to understand how a sense of nationhood operates among borderlanders of a state. This paper relates the story of Kalimantan?s Iban borderlanders who are officially registered as Indonesian subjects but live on the dividing line between two countries. This makes them appear to be ambiguous subjects who are torn between the two different historical timelines of British and Dutch colonial history (as well as postcolonial Malaysian-Indonesian history). They are marginalized in every aspect and are the forgotten subjects in the history of the broader picture of Indonesia?s so-called nationalism project. The explanation is twofold. The first explains how identity is constructed as multi-layered historical narratives involving local and national cultures, and second, how transnational borderlanders give meaning to nation as narrative. The primary data for this article were collected in 2002 through a series of interviews in the village of Benua Sadap, an Iban settlement on the Batang Kanyau River, close to the West Kalimantan (Indonesia) and Sarawak (Malaysia) borderline."

"Due to its geographical location, Indonesia shares border areas with at least ten neighbouring countries with which maritime boundaries must be settled. As of March 2011, Indonesia is yet to finalize its maritime boundaries with various States including Malaysia with which four maritime boundaries need to be settled: the Malacca Strait, the South China Sea, the Sulawesi Sea, and the Singapore Strait (off Tanjung Berakit). It is evident that pending maritime boundaries can spark problems between Indonesia and Malaysia. The dispute over the Ambalat Block in 2005 and 2009 and an incident in the waters off Tanjung Berakit on 13 August 2010 are two significant examples. This paper discusses the incident in the waters off Tanjung Berakit, but will be preceded by a description of the principles of coastal States? maritime entitlement pursuant to international law of the sea. Following the discussion, this paper provides suggestions for settling maritime boundaries in the area from technical/geospatial and legal perspectives."

"The Bunaq are a Papuan language-speaking people straddling the border of Indonesian West Timor and independent East Timor. This paper looks at the history of the Bunaq as a ?border? people in Timor. ?Border? is interpreted here in two ways, as referring to: (i) a political division, the boundary line separating one country from another, and (ii) a linguistic division, the distinguishing line between Papuan and Austronesian languages. I examine the effect that the Bunaq position at the political and linguistic borders of Timor has had on the people and their language."

"This paper aims to show the dynamics of the Indonesian ? Malaysian border area in Sebatik Island, East Kalimantan, Indonesia. Take into account as a background is the territorial dispute between Indonesia and Malaysia over the Ligitan and Sipadan Islands which were awarded to Malaysia by the decision of the ICJ (International Court of Justice) in 2002, which was followed by the dispute over the Ambalat sea block in 2005. Sebatik Island is geographically very strategic since it faces the disputed areas. Therefore the concerns of the Indonesian state with regard to the island pertain to issues of nation-state sovereignty and territorial security, which she tries to safeguard through intensive campaigns. Research conducted in Sebatik in 2009 showed how people willingly reinforced the state by incorporating its programs, despite their ambiguous position as people in a border area, which support they used subsequently in negotiating with the state for their own local purpose."

"Pondok Pesantren Tassbeh Baitul Qur’an adalah salah satu pondok pesantren yang terkenal dengan program pengabdiannya terhadap masyarakat di Pinrang Sulawesi Selatan. Pondok Pesantren Tassbeh Baitul Qur’an merupakan pesantren modern (khalafiyah) yang dalam proses pendidikannya terdapat pendidikan formal dan non formal. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan wawancara secara langsung serta observasi. Fokus bahasan dalam penelitian ini adalah sejarah dan perkembangan Pondok Pesantren Tassbeh Baitul Qur’an, bagaimana kondisi pesantren saat ini, dan program pendidikan apa saja yang ada dalam Pondok Pesantren Tassbeh Baitul Qur’an. Tujuan penelitian ini adalah untuk mendeskripsikan pesantren modern yang terdapat di Kabupaten Pinrang dengan melihat program pendidikan yang diselenggarakan oleh pesantren tersebut. Teori yang digunakan adalah teori pendidikan pesantren menurut Achmad Muchaddam Fahham dan juga teori lima elemen dasar pondok pesantren seperti yang dikemukakan oleh Zamakhsyari Dhofier . Temuan dari penelitian ini adalah Pondok Pesantren Tassbeh Baitul Qur’an dibangun atas dasar inisiatif serta swadaya dari masyarakat, adapun program pendidikan formal yaitu Madrasah Tsanawiyah Tassbeh. Kemudian Program pendidikan non formal yaitu program binaan pondok dan kegiatan ekstrakurikuler.

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Tassbeh Baitul Qur'an Islamic Boarding School is an Islamic boarding schools that is famous for its community service programs in Pinrang, South Sulawesi. Tassbeh Baitul Qur'an Islamic Boarding School is a modern Islamic boarding school (khalafiyah) which in its educational process includes formal and non-formal education. The method used in this study is a qualitative method with direct interviews and observation. The focus of the discussion in this research is the history and development of the Baitul Qur'an Tassbeh Islamic Boarding School, what is the current condition of the pesantren, and what educational programs are in the Baitul Qur'an Tassbeh Islamic Boarding School. The purpose of this research is to describe the modern pesantren in Pinrang Regency by looking at the educational programs organized by the pesantren. The theory used is the theory of pesantren education according to Achmad Muchaddam Fahham and also the theory of the five basic elements of Islamic boarding schools as proposed by Zamakhsyari Dhofier. The results from this study are that the Tassbeh Baitul Qur'an Islamic Boarding School was built on the basis of initiative and self-help from the community, while the formal education program is Madrasah Tsanawiyah Tassbeh. Then the non-formal education program, namely the cottage program and extracurricular activities."