SECOND INTERNATIONAL JOURNAL of ARTS and SCIENCES, CONFERENCE FOR ACADEMIC DISCIPLINES AT HARVARD UNIVERSITY, BOSTON, MA. MAY 29-JUNE 2, 2011/www.internationaljournal.org.

SOCIAL SCIENCES AND HUMANITIES

Malay Vernacular in Indonesia and Malaysia: the Relationship between Language and Architecture

ByAgustin Rebecca Lakawa

Language Centre, the Institute of Culture, Trisakti UniversityArchitecture Department, the Faculty of Civil Engineering

and Planning, Trisakti University, Jakarta, Indonesiarebeccalakawa@gmail.comagustinlakawa@yahoo.com

AbstractIt is widely believed that language is used to define ethnicity and at the same time provides cultural identity of the people who use it. At the same time cultural identity of the people can also be represented in the form of traditional house. Malay is considered as a language of the people who occupied Malacca Peninsula and its surrounding regions. The spread of Malay language through the people in different regions represents the spread of Malay as an influential language in this region and its surroundings. This paper reports on the relationship between language and architecture in terms of Malay vernacular. To support the understanding and explanation about the topic, the data administered through an observational study and interview sessions during a field work in Kuching, Malaysia and Pontianak, Indonesia. The cultural understanding about Malay vernacular can best be replaced by the concepts of architecture in Malay traditional houses. The parts and sections of Malay houses represent the openness towards outside and new influences, which accommodate creative and innovative forms added to Malay

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houses. This openness can be traced in terms of language, which is represented in the form of having many and various borrowing words from other languages. The simplicity of Malay house is the representation of the simplicity of Malay language as can be seen mainly in the form of grammatical features of Malay language. The clear separation on the role of the women and men is also accommodated through the clear separation on the function of each room in the house. However, this clear separation is not clearly represented in the form of gender differences in terms of language. In sum, there is a clear relationship between Malay language and architecture in terms of its simplicity, its openness, and its adaptability towards foreign influences.

Key words: vernacular, language, architecture, attitude

Biography:

Agustin Rebecca Lakawa holds PhD in Applied Linguistics from the University of Queensland, Australia. She works as full-time English lecturer at the Faculty of Civil Engineering and Planning, Trisakti University, Jakarta – Indonesia where she also serves as Head of Language Centre which is part of a newly developed institution at her university, the Institute of Culture. Her main role in promoting the Institute of Culture as well as improving the Language Centre is to enhance the teaching and learning of Indonesian and English as part of compulsory subjects in the curriculum and to enact several other foreign languages as part of elective subjects. She is also promoting the development of character building and art and culture as part of elective subjects at the university. Her teaching and research interests include motivation in language learning, ESP curriculum and syllabus design, and action research in education.

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1. BACBKGROUND

1.1. The History of Malay Language

Malay is considered as a language of the people who occupied Malacca Peninsula and its

surrounding regions. According to Asmah Omar, Malay is originally rooted in the family of Austronesian

that can be found and scattered through land which includes settlements across the Indian and Pacific

Oceans, including Madagascar on the west, the Southeast Asian archipelago at the centre, and groups of

Micronesia, Polynesian, Melanesian Islands on the east in the Pacific (Syed Ariffin, 2005). It then spread

out as major ethnic groups of Indonesian people in Riau, Aceh, Minangkabau, Java and Bugis

(Provencher, 1984 in Syed Ariffin, 2005). At the same time, Malay was also used in the area of what is

now known as Malaysia. The spread of Malay language through the people in different regions represents

the spread of Malay as an influential language in this region and its surroundings.

It is widely believed that language is used to define ethnicity and at the same time provides

cultural identity of the people who use it. In order to understand the language, Collins (2000)

diachronically arranged the history of Malay language started from prehistory of Malay, early Malay

dated back in the sixteenth century, early modern Malay in seventeenth century when the ‘Latin of

archipelago’ became the important language of scholarship, commerce, diplomacy and religion. The

Malay language and culture at the time could also be connected with Muslim identity as well as the

language of Christian mission and an important tool for colonialism. Collins (2000) further states that the

spread of the language until 1945 was arranged in two different spheres of Dutch and English. These

changes resulted in the present pattern of Indonesian and Malaysian Malay. The postcolonial Malay

highlights the significant of Malay as a political tool in the independence and nationalism. After

independence, Dutch has littel influence towards di development of Malay in Indonesia as English has in

Malaysia.

The two sibling languages are now spoken by approximately 200 million people as a first and

second language (Collins, 2000). And because it is the only vernacular in these areas, it enjoys special

role among people and nations. It carries specific and significant role in the field of social, economic,

cultural, and political sectors in these areas making it as one of the influential languages in the world.

However, in the later development the language has been formed and internalized into each locality

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which then created different and specific forms of the language in relation to specific features of the local

situation.

Moreover, localities greatly influence the spread of Malay as the identity of the people who live

in the regions which at the same time be identified as the identity and culture of the people. This is

because the language is still preserved and maintained in the region as the tool of communication. The

local influence on the maintenance of Malay language is preserved through educational institution, the

media, ethnic language literacy, family relationship and friendship networks these are the things which

can be employed to encourage maintenance and revitalization of the language (Baker, 1992). Current

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research suggests that the maintenance, shift and revitalization of the language can be in the form of using

the language across friendship networks, using the language in the family, and using the language in its

trans-generational transmission (Baker, 1992).

This is indeed not a simple task providing the limited resources about the relationship of the two

topics that are available in the market. However, some of the data regarding Malay language has been

gathered during the observational study of the Department of Architecture, Faculty of Civil Engineering

and Planning, Trisakti University conducted on August 2008 in Pontianak, Indonesia and Kuching,

Malaysia. Moreover, the data on regards to Malay architecture has been gathered through available

information from magazine articles, books, and journal articles.

1.2. The Significance of Malay as Local Vernacular in Malaysia and Indonesia

All the people in Malacca Peninsula speak fluent Malay language or Malay-Indonesian language

also known as Bahasa Indonesia. The wide variety of dialects of Malay language provides evidence of

assimilation of immigrant communities into the culture of Malay Peninsula. This assimilation provides

slight differences among the nations in this region emphasizing specific Malay of each region. Each

locality is mostly based on the specific region which represents Malay language from different regions.

The official standard for Malay, as agreed upon by Indonesia, Malaysia, and Brunei, is Bahasa

Riau (Language of the Riau Archipelago) which considered as the birthplace of the Malay language, it

has different names depending on the country it follows (Collins, 2000). However, the differences lie

mostly on the local areas which show that the language in the region is developed and assimilated to the

local vernacular as in the following two countries (Collins, 2000):

- In Indonesia, it is called Bahasa Indonesia. It has become the lingua franca for its numerous

ethnic groups. Bahasa Indonesia is widely spoken, and recognized by its Constitution as a

working and official language among its inhabitants. Bahasa Indonesia functions as a language of

wider communication, language of business communication, language of educational

communication, language of cultural communication, and a language of many and various

cultural communication in the country. Above all, it is the language that can united all regions,

races, religions, and differences among the people in Indonesia.

- In Malaysia, it is known as Bahasa Melayu or Bahasa Malaysia. Bahasa Malaysia became the

sole official language of Malaysia in 1968, but English is still widely used, especially by the

minority Chinese and Indian communities, because of its importance as the language of

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international business. However, English is gained its role as the language of national

communication among the people of Malay, Chinese and Indian communities.

1.3. The Relationship between Malay Language and Architecture

The close relation between language and architecture is somewhat problematic to define because of

the limited information about the two topics being discussed together. One obvious reason can be reached

in relation to this matter is that there is very few research done conducted about this topic. However, the

relation between these two topics can be drawn through the understanding of cultural concepts of the two

topics together. In terms of Malay vernacular, the understanding of the culture and the language will

provide ways in developing the relationship between language and architecture in Malay vernacular.

Following is the nature of Malay culture which underlines the concept of Malay language and

architecture.

In terms of culture, there are several things that can be discussed regarding Malay ways of life and

behavior towards its surroundings. Culturally, the women have strong positions. They are very open

towards outside and new influences, creative and innovative while the men are the builder of rice-barns,

vernacular houses and agricultural settlements across the region (Widodo, 2005). The clear separation on

the role of women and men represents strong tasks that should be conducted by each person in their

everyday life. This is also exemplified in traditional sense in which architecture is offering the best and

integrated solution towards human needs, in relation to the nature, and the supra-natural beliefs.

Vernacular architecture is the medium for survival in both mortal and spiritual worlds (Widodo, 2005).

This cultural understanding about Malay vernacular can best be replaced by the concepts of

architecture in Malay traditional houses. The parts and sections of Malay houses and agricultural

settlements represent the openness towards outside and new influences, which at the same time can

accommodate creative and innovative forms added to Malay houses which also represent new functions

of the houses. The clear separation on the role of the women and men is also accommodated through the

clear separation on the function of each room in the house. However, this clear separation is not clearly

represented in the form of gender differences in terms of language.

2. Literature Review

In this section, I will discuss speech community and language attitude of the native people

which may lead to language maintenance of the people. To understand language attitude of the

speech community, it is important to also develop awareness regarding the concept of

maintaining the language within the speech community which may in turn lead to the concepts of

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architecture of Malay people in constructing their houses. It is undeniably true that language and

culture is closely connected in a speech community. Therefore, when one is learning a language

at the same time one is learning the culture of the speech community. One cultural representation

of a speech community is in the form of traditional house of the speech community which can

accommodate the needs of the people in conducting everyday activities. In other words, in order

to understand the people of a speech community we also need to understand the characteristics of

architectural aspects which accentuate a traditional house of the speech community.

2.1. Speech Community and Language Attitude Bloomfield (1967) states that a speech community is a group of people who interact by

means of speech in which they communicate and interact by using the same language. In this

speech community, the people use the language as a logical and analytic tool in thinking and

reacting towards others (Vygotsky, 1962). People from the same speech community have similar

attitude toward the language being spoken. As Hudson (1987) and Loveday (1986) emphasize

that the attitude of the language community represents how the people perceive beliefs, values

and concepts from the same community as the characteristics of the speech community. Fishman

(1975) further states that a speech community is one all of whose members share at least a single

speech variety and the norms for its appropriate use.

Baker (1992) then specifies that attitude of the people towards the language is important

because of the following three reasons:

1. The term appears to be part of terminology system of many individuals. It’s a common

usage.

2. Attitude surveys provide social indicators of changing beliefs and chances of success in

policy implementation.

3. Attitude is an important concept lies in its continued and proven utility.

For over eighty years, attitude has repeatedly proven a valuable construct in theory and research,

policy and practice. Because of its function as a valuable construct, attitude appears to be crucial

in understanding one speech community which in turn can be used to understand all related

concepts and values in the speech community including how the people construct their houses.

The study of attitude of the native speakers towards the native language proves to be

significant in dealing with every aspect of language development. The attitude of the speakers

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also provides understanding in how and why the native speakers react to certain and various

behaviors which lead to changing situation in the community. It is important to understand native

speakers’ attitude towards the language because it helps in recognizing concepts, beliefs, habits

and other social structures in the community. These will accentuate native speakers’ abilities in

maintaining their language in the form of preserving the language and making use of it in every

aspect of their lives.

2.2. The Nature of Attitude toward Language MaintenanceAttitude is a hypothetical construct used to explain the direction and persistence of human

behavior (Fromkin & Rodman, 1978). We can all explain behavior by reference to relatively

stable and enduring disposition in people (Baker, 1992). To follow Plato classical component of

attitude, there are three components of attitude as Baker (1992) divides it:

- Cognitive component which affects thoughts and beliefs

- Affective component which affects feelings towards the attitude object (hate, love,

passion of the language)

- Conative component which concerns readiness for action. It is a behavioral intention of

plan of action under defined context and circumstances.

These three components of attitude underline reaction of every human being in performing tasks

especially in preserving and maintaining local vernacular towards language extinction. The

attitude of the speakers will decide whether the language can be maintained in order to be

preserved in the form of language usage within the society.

In relation to Malay language, the language is maintained in the form of using the language

as a tool of communication within the regions which exemplifies significant role that the

language plays within Malay speech community. Malay serves not only as a medium of

communication but it is also used for trade and commercial purposes within the speech

community and among the people in the regions.

2.3. Local Vernacular in the Form of Malay ArchitectureArchitecture is the materialization of culture, the physical-spatial articulation of social-

cultural inhabitation processes, which is continuously transformed and enriched along historical

periods (Widodo, 2005). Diversity, eclecticism, fusion, acculturation, adaptation, can perhaps

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describe the nature of Southeast Asian architecture and urbanism from the past into the present

and future (Widodo, 2005).

Widodo (2006) states that the vernacular architecture of Southeast Asian are made of wood

and perishable building materials, posts and beams timber structure, raised living floor, also

dominated and elaborate roof forms. The vernacular architecture of this region is a direct

reaction or adaptation towards natural forces and recourses (climate, geology, materials, and

fauna) (Widodo, 2005).

There is a strong indication that the vernacular stilt-house in Southeast Asia and Pacific

regions has some basic similarities, developed out of the rice growing culture in the tropical

region. Architecture of this region is originated from granary architecture, developed into

dwelling place. The attic under the roof is the place for gods and valuables, the middle space is

the living area, and the underneath space between the floor and the ground is for utilities. To

protect themselves, they elaborated the design of the roof with sharp objects, horns, dragons, or

other animals (Widodo, 2005).

2.4. The Relation between Malay Language and ArchitectureLanguage is the form of verbal communication while architecture is the form of non-verbal

communication. Like language, except that it is in a silent mode, one could still ‘hear’ loud and

clear of the message communicated by and within architecture (Syed Ariffin, 2005). As much as

the Malay language being widely spoken throughout Indonesia and Malaysia regions it is also

true that Malay architecture is being represented through the adoption of Malay house model in

most regional architecture within these two sibling regions (Syed Ariffin, 2005). There are

several features of Malay architecture as can also be seen in the form of Malay language such as

simplicity of the original architecture, climatic condition, material resources, Malay way of life

and foreign influences.

Malay architecture is firstly very simple and minimalistic to accommodate the families as

they have very simple tools and also very low economy, they also prone to the natural disasters,

wars, expansion of their own families and also the finding of source of economy and food (Syed

Ariffin, 2005). Therefore the only purpose of the house was to protect themselves from the rain

and the sun and also to be easily movable when there is a need to. The simplicity of the Malay

house is the representation of the simplicity of Malay language as can be seen mainly in the form

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of grammatical features of Malay language. Malay grammatical features are considered very

simple because they do not have various forms which are usually the case for other languages.

The climate greatly affects the shape of Malay house (Nordin, et al, 2005). The designing and

building of the house is greatly affected by the high temperature and heavy rain, has verandah

and balconies, has sloping roofs as the result of heavy rain flowing easily to the ground, has

elevated floor in order to keep the water out due to heavy rain which prevents small animals

(snake or rats) entering the house (Nordin, et al, 2005). The basic design of Malay traditional

house and its construction methods give it great flexibility so that extensions to the house can be

carried whenever necessary. Because of the climatic situation, the architecture of Malay house is

built by using various open spaces in terms of windows, ventilation, and doors (Nordin, et al,

2005). This quality of openness is also reflected by large open interior spaces with minimal

partitions.

Foreign influence plays significant role in the development of architecture as it is clearly

employ in the development of Malay language. Originally, Malay architecture is very simple and

mostly made up of at least three fundamental spaces: serambi (male reception area), rumah ibu

(main house) and dapur (kitchen). The rumah ibu is the most private part of the house; guests or

close relative are not welcomed here (Syed Ariffin, 2005). The serambi is the leaving and

sleeping area for adult male members of the family and also a reception area for male guests

(Syed Ariffin, 2005) where ceremonial occasions are usually held. The kitchen is the place for

female members of the house where it can also serve as a reception place for female guests (Syed

Ariffin, 2005). This early form of traditional Malay architecture was transformed and enriched

along historical periods through adaptation, acculturation, transformation, hybridization with

many parts and influences such as Indian, Islamic, Chinese, European layers or elements which

continuously develop the format of Malay Architecture (Wibowo, 2005).

Malay way of life is very much influenced by tribal, social and religious belief (Syed

Mustapa, et al, 2005). Social and tribal situation affect each of Malay regions differently.

However, it is widely understood that Malays is always connected to Islam, because it was the

last belief system to arrive in the Malay Archipelago. It assimilated and tolerated with Hinduism,

Buddhism and animistic beliefs (Syed Mustapa, et al, 2005). Islam introduced new orientation as

the Qiblat (praying orientation towards Mecca) and new typology in architecture and settlement

space (Sultan’s palace, mosques, open space) into Malay architecture (Wibowo, 2005). Islam

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also introduced the separation between male and female which contribute to the different

occupation in the house. This difference affects how male and female should react and occupy

spaces in the house. All sorts of cultural influences were considered positive inputs and were

absorbed into the richness of Malay architecture. This is clearly expressed in the form of Malay

architecture through its scale levels, ornaments, furniture, buildings, etc.

3. Methodology

To gather information in this topic, several methods are used such as: library research,

observation, and interviews which provide significant input about the topic being discussed. The

data on different vocabularies between Malay-Indonesia and Malay-Malaysia was gathered

during the observational study of students and lecturers from the Department of Architecture,

Faculty of Civil Engineering and Planning, Trisakti University which was conducted on 1-6

August 2008 in Pontianak, Indonesia and Kuching, Malaysia. The data on Malay vocabularies

couples with Malay architecture has been conducted in Kuching and Pontianak together with

other information from various sources used to enrich and shape the development of this paper.

Talking about Malay vernacular in terms of language and architecture, available

information discusses separate topic either about the language or about architecture only.

However, all sorts of information in the field of Malay vernacular provide insightful ideas about

the topic which is developed and improved based on the needs of this paper. The data from the

observational study in the form of words in Malay-Indonesia and Malay-Malaysia help to

highlights the understanding of Malay vernacular in terms of the language. In addition, the forms

of Malay traditional houses emphasize the understanding of Malay vernacular in terms of

architectural concepts of those houses.

4. Discussion and result

The differences between Malay (Bahasa Malaysia) and Indonesian (Bahasa Indonesia) can be

compared to those between British and American English. As the two sibling languages, they

draw many similarities than those of differences. The similarities between the two languages

have enriched and developed into the new shaped of each of the language. However, there are

still differences between these two sibling languages. The main differences are in pronunciation,

spelling, and vocabulary. The differences occurred based on geographical and climatic situation

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of each of the region which enriches the newly shaped language in each region. In this section, I

will explain the data in terms of Malay vernacular both in Indonesian and Malay language. From

this explanation, I will draw conclusion about the language and try to connect it to Malay

architecture in the form of Malay house model in order to have a significant explanation about

the relationship between these two topics within Malay vernacular.

4.1. Malay vernacular in terms of Malaysia and Indonesian language

The following is the example of Malay language in Malaysia and its parallel meaning in

Indonesian as the comparison of how the original language has been developed differently based

on its locality.

Words in Malay Malaysian and its parallel in Indonesian

- Kurangkan laju = kurangi kecepatan

- Tandas = toilet

- Sila beratur = silakan antri

- Sekolah kebangsaan = sekolah negeri

- Syarikat perniagaan = toko bahan bangunan

- Doktor pergigian = dokter gigi

- Tukang parang = pandai besi

- Ibu pejabat = pemerintahan daerah

- Jabatan kerja raya = Departemen Pekerjaan Umum

- Sekolah rendah bantuan = Sekolah Dasar Swasta

- Tun Fa Sendirian Berhad = Perseroan Terbatas Tun Fa

- Kompleks sukan = kompleks olahraga

- Awas lampu isyarat di hadapan = Hati-hati lampu lalu lintas di depan

- Beri laluan = beri jalan

- Bas pekerja = bis pegawai

- Jawatan kosong = ada lowongan pekerjaan

- Bandaraya Kuching = Kota Kuching

- Kedai menjual dan servis motosikal = Toko peralatan kendaraan bermotor.

- Kementerian belia dan sukan = Departemen Pemuda dan Olah raga

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- Kedai servis kereta = Bengkel

- Dewan undangan negeri = parlement

Words in Malaysia - Kuching

- Pusak (Kuching or K) – kucing (Malaysia or M)

- Anjing (M) – asu (K)

- Tapak (M) – pinggan (K)

- Lawak (M) = cantik (K)

- Lawak (K) = sombong (M)

- Kacak (M) = bagus (K)

Sentences in Malaysia – Kuching

- Kamek sudah makan (K) – saya sudah makan (M)

- Sinih (K) – di mana (M)

- Tidak tahu (M) – sik tau (K)

- Tidak ada (M) – sik ada (K)

- Lihat, baju ini cantik ta? (M) – nangga, kacak sik baju tok? (K)

In Malaysia, people tend to code-switch between English and Malay such as in the

following:

- Bestlah tempat ini (this place is cool)

- Kau ni terrorlah (how daring you are, you are fabulous)

Malaysian and Indonesian Malay differ in some aspects as in the following features:

- Differ in pronunciation

- Differ in diction

- Differ in spelling

- Differ in accent

- Differ in vocabulary

These differences are mainly due to Dutch and Javanese influence on Indonesian and the English

influence on Malaysian Malay.

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4.2. Malay vernacular in terms of its openness towards foreign influence

The wooden traditional Malay house raised on stilts exhibits a quality of openness which is unseen in most modern houses. This is shown by the many voids of the building in its windows, ventilation grilles and panels; the open stilted bottom; and its open interiors with minimum partitions. This quality of openness reflects the importance given to ventilation in the design of the Malay house. There are numerous features in the traditional Malay house that are geared towards providing effective ventilation. The house is raised on stilts to catch winds of a higher velocity. The elongated structure of the traditional Malay house with minimal partitions in the interior, allows easy passage of air and

Most languages are borrowers, so the lexicon can be divided into native and nonnative words

or loan words (Hudson, 1987). A native word is one whose history or etymology can be traced

back to the earliest known stages of the language (Fromkin & Rodman, 1978). Another

important term related to the borrowed word is a language may borrow a word directly or

indirectly (Fromkin & Rodman, 1978). The following examples are Malay words which are

directly borrowed from other languages (Steven and Schmidgall-Tellings, 2004):

4.2.1. Directly borrowed from Arabic (mainly religious terms):

- K(h)abar (news)

- Selamat/salam (a greeting)

- Dunia (world)

- Kamus (dictionary)

- Menyimak (mendengar)

4.2.2. Directly borrowed from Dutch:

- Polisi (police)

- Kualitas/kwaliteit (quality)

- Wortel (carrot)

- Kamar (room, chamber)

- Rokok (cigarette)

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- Korupsi (corruption)

- Persneling (gear)

- Resleting (zipper)

- Kantor (office)

4.2.3. Directly borrowed from Portuguese:

- Sabun (sabau, soap)

- Meja (mesa, table)

- Boneka (boneca, doll)

- Jendela (janela, window)

- Gereja (igreja, church)

- Bendera (bandera, flag)

- Minggu (domingo, Sunday)

4.2.4. Directly borrowed from China/Mandarin:

- Pisau (bishou, knife)

- Loteng (lou/ceng, upper level)

- Mie (mian, noodles)

- Lumpia (lunpia, spring roll)

- Cawan (chawan, teacup)

- Goa and Lu (gu and lu, I and you)

4.2.5. Directly borrowed from Sanskrit:

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- Kaca (glass, mirror)

- Raja (king)

- Manusia (mankind)

- B(h)umi (earth)

- Agama (religion)

4.2.6. Directly borrowed from English (in particular many scientific and technological

terms):

- Hp/Hand phone (cell/hand phone)

- Implementasi (implementation)

- Komponen (component)

- Diskusi (discussion)

- Dialog (dialogue)

- Realistic (realistis)

- Regulation (regulasi)

- Tragedy (tragedi)

- Guarantee (garansi)

- Commodity (komoditas)

The vast array of borrowing words from foreign languages represents the many layers of foreign

influences on Malay architecture as has been explained somewhere in this paper.

4.3. Malay traditional house based on its language features

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Some features of Malay language that has been discussed, are among others that it is simple, it

has undergone several foreign influences through borrowing words, it has adopted male/female

segregation through religious belief in this case Islam.

4.3.1. Many aspects of grammatical form of Malay language are relatively simple, in

this case:

- It does not require conjugation of verb tenses

- It does not require plural forms

- It does not require article or gender form

- It is non-tonal language

- It uses the international common Latin alphabet

The simple form of Malay language is represented in the form of simple Malay house model

that it is originally built by adapting three sections in the house i.e. serambi (male reception

area), rumah ibu (main house) and dapur (kitchen).

4.3.2. Foreign influences

Malay language has some foreign influences such as Arabic, Spanish, Dutch, Portuguese, and

English. These foreign influences in the later stage of development has enriched and

developed the form and style of Malay house/architecture based on where it is interchanged

and intermingled. From these standpoints it is widely believed that foreign influences in the

form of layers and functions of rooms/sections of the house are affected by these foreign

influences.

4.3.3. Openness of Malay language

Openness of Malay language has represented in the form of having many and various

borrowing words from other languages. This openness has also reflected in the Malay

architecture in which it has many and various open spaces in terms of windows, doors,

ventilations. This openness is another example of how flexible Malay house model towards

climatic situation of each region in the Malacca Peninsular. This flexibility influences Malay

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house model in various regions so that it can be extended based on its locality and its

occupants needs.

4.3.4. Segregation between man and woman

Malay language has adopted clear separation on the role of women and men which is represented

into the clear separation on the function of rooms in the house in which male and female function

differently in the house as it is in line with their tasks in everyday life. This separation, however, does

not represent segregation and/or separation in terms of gender differences in the language. It is

understood then that the separation in terms of Malay house model is influenced by religious belief in

this case through Islam influence on Malay way of life.

5. Conclusion

Sociolinguistically, a speech community is defined by its language. Architecturally, a

traditional model house is a representation of its culture in which the house is a built form. The

relationship between language and architecture can be drawn; therefore, by looking at the culture

and the language of the speech community. In the case of Malay, there is a clear relationship

between language and architecture in terms of its simplicity, its openness based on climatic

situation, and its adaptability towards foreign influences.

This paper, has showcases the fact that Malay language and architecture have a close

connection which have been exemplified through each of the components in the Malay house

model. Therefore, the features of Malay language are also found in the features of Malay

architecture. These similar features between the two topics are the correct examples of how

language can be interconnected and intermingled with architecture.

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Fishman, Joshua A. Sociolinguistics. Newbury House Publishers, Inc.: Massachusetts. 1975.

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Gass, M. Susan & Selinker, Larry. Second Language Acquisition. Lawrence Erlbaum Associates, Publishers: London. 2001.

Hudson, R.A. Sociolinguistics. Cambridge University Press: Cambridge. 1987.

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