Keywords: history poems, individual memory, collective memory, cultural memory, Syair Kisah Engku Puteri, Syair Sultan Mahmud di Lingga Abstrak Makalah ini membicarakan kepenyairan Melayu khususnya terhadap syair- syair Riau yang dijeniskan sebagai syair sejarah. This is done in order to retain and store a private remembrance, and transforming it to produce a collective remembrance while shaping the public view of a fragment of history not captured in Tuhfat al-Nafis. Using the concept of cultural memory to explore the relationship between history poems and memory, this article shows that the writers of both syair use their individual memories in their works. On the whole, history poems are about events such as wars, travels, deaths and marriages, and concern particular historical figures with the aim that these events are recorded.
Tales about these two characters also appear in the historiographical text Tuhfat al-Nafis. Two syair, Syair Kisah Engku Puteri and Syair Sultan Mahmud di Lingga, which each concern characters from the royal court of Riau-Engku Puteri Raja Hamidah and Sultan Mahmud Muzaffar Shah-will be focused upon. This article discusses Malay poems, especially as reflected in the syair of the Riau region, which have been classified as history poems. Sayyid priority in eighteenth-century Sindh was not an established fact, but a newly-fashioned claim, which remained contested and contradictory, even within Tuhfat al-Kiram. This threat spurred Qaniʻ to reimagine a social order in Sindh where claims of descent served to close off mobility in an otherwise meritocratic Persianate society. By exploring Qaniʻs silences, particularly on Hindus and women, this article investigates the anxieties that run through this text about the threat to the old Persianate elite of Thatta. It draws attention to Qaniʻs project of reconciling individual excellence with lineage in a post-Mughal context without a discerning sovereign to uphold a meritorious order. However, this article examines Tuhfat al-Kiram not as a transparent description of Sindh, but rather as a normative exposition of a Sayyid-led social order. In listing the notables of Thatta, Sindh's premier city, the author, Mir ʻAli Shir Qaniʻ, orders them by groups, giving priority in his hierarchical arrangement to Sayyids. On the face of it, the biographical section of Tuhfat al-Kiram or Gift for the Noble, an eighteenth-century history and geography written in Persian in Sindh, appears to confirm this idea. AbstractThere is a long tradition of describing Sindh as peculiarly prone to Sayyid veneration.
0 kommentar(er)
