STRONG INFLUENCE OF MIB

5.7STRONG INFLUENCE OF MIB

When discussing the intrinsic factors that affects the Belait ethnic group in terms of language and culture It cannot be helped but to mention the role of the nation’s philosophy Malay

Islamic Monarchy, this section is not however to put a negative connotation or to blame it as

a cause of ethnic assimilation but as an idea because the same idea cannot be said for other ethnic groups in Brunei.

For my argument in this section of the chapter revolves around the idea that influences from peers and our daily lives contains strong element of the Malay high culture that has influence us to assimilate ourselves not by force but unconsciously crossing the ethnic boundary as Wimmer puts it. To understand such idea, I must divide the Belait ethnic into three For my argument in this section of the chapter revolves around the idea that influences from peers and our daily lives contains strong element of the Malay high culture that has influence us to assimilate ourselves not by force but unconsciously crossing the ethnic boundary as Wimmer puts it. To understand such idea, I must divide the Belait ethnic into three

The reason for this is because I believe that those born in the early 1900s practiced a different style of life schools were of less significant, farming were their main occupation and children were seen as helpers around the farm, the family structure was more traditional so the language and customs were easily transmitted to the younger generation. Looking at the mid- 1950s and the years ahead there was a lot of events that had happened in Brunei, developments in the education system, the British residence, school systems, employment in private and government offices, better housing and road systems and media, the written constitution and leading to the independence and implementation of MIB in 1984. This era has seen a lot of changes and did a lot of changes to the natives of Mukim Labi and Kuala Balai as well, the nation was moving towards a more connected nation with better communication across nations such as the media and newspapers.

The second generation of Belait ethnic group are exposed to such dramatic changes in their lives, they no longer see themselves as farmers or agriculturalist, out-migration occurred where these Belaits are then exposed to a greater influence of Malay high culture, working in offices requires them to speak in the Malay language and new neighbours are mixed ethnics.

Then comes the third generation of ethnic Belaits who are now of mixed origins some are half Belait and Half tutong and dusuns, they are in the full exposure to the influences of the national philosophy of Malay Islamic Monarchy. School systems in their generation are now purely under the MIB influence where school curriculums revolve around the national philosophy.

Simply put, those second and third generation of Belaits are generally more influenced by the national philosophy of MIB touching on the element of ‘ Malay’ the first generation of

Belaits are less exposed and that is why they were able to transmit their ethnic culture and language without problems.

My respondents are primarily made up of second generation of the Belait ethnic group, keeping in mind that I have classified them as such is for the purpose of my argument above. The Belait ethnic group however have existed long before the 1900s.

“Of course at the office I speak Malay there is no one for me to talk to in belait but if there is another Belait I would speak wi th them in Belait I don’t care”

“The principle was a Belait, Mr Taha. If we meet up outside of the school then we would speak in Belait”

Above is an example of how the second generation of Belait are adapting to the growing Malay influence in the administrative area where they have to speak the Malay language at certain times and only speak in Belait when they are out form the school.