Batak{{•}}Acehnese }}
The Pesisir people (Pesisir: Ughang Pasisi) is an ethnic group spread along the west coast of North Sumatra, Indonesia. Its distribution includes Mandailing Natal, Central Tapanuli, and Sibolga. They are descendants of the Minangkabau people who migrated to Tapanuli in the 14th century and mixed with other ethnic groups, namely the Malays, Batak and Acehnese.
The history of the formation of the Pesisir people is not much different from the history of the formation of the Aneuk Jamee people on the west coast of Aceh, the Negeri Sembilan Malays in the Malay Peninsula, and several other ethnic groups who are the diaspora of the Minangkabau people since centuries ago.
Etymology
The names "Pesisir" or "Pasisi" mean an 'area on the coast'. The name "Pesisir people" for the ethnic group living on the west coast of North Sumatra was never known until the end of the 20th century. This term is used to distinguish between ethnic groups on the west coast of North Sumatra and the Batak people in the interior. Based on the geographical space of ethnicity compiled by Collet (1925), Cunningham (1958), Reid (1979), and Sibeth (1991), on the west coast of North Sumatra there are several ethnic groups who are not ethnically part of the Batak ethnic group. The group are Minangkabau immigrants from Pagaruyung who migrated to the west coast of Tapanuli centuries ago. In its development, the term Pesisir people is more used to emphasize the political interests of the people of Sibolga and Central Tapanuli, especially to avoid the domination of the Batak people from the interior.
History
In the 14th century, many Minangkabau people migrated to the coast of Tapanuli. The purpose was to make Barus as one of the ports of the Pagaruyung Kingdom, along with Tiku and Pariaman, which became the outlet of trade on the west coast of Sumatra. Their arrival in Barus led to the displacement of the Tamil traders who had been trading in the town for hundreds of years.
A wave of group migration led by Sultan Ibrahimsyah, a nobleman from the Pesisir Selatan. This group went on to create the Sultanate of Barus which became one of the vassals of the Pagaruyung Kingdom that had a strong influence on the west coast of Sumatra. The arrival of Minangkabau people continues to complete the form of Tapanuli residents who have thousands of cities in Sibolga. The Dutch East Indies government employed many of them to fill labor and government positions. Since the early 19th century, people from the interior of Toba Batak, Angkola, and Mandailing have begun to settle in Barus, Sorkam, and Sibolga. They assimilated with the Minangkabau people and formed a group of Pesisir people. In the 2000 census, the Pesisir people was classified as an ethnic group distinct from the Batak. In 2008, most the Pesisir people did not like to join the Toba Batak people to explain province of Tapanuli.
Distribution
The Pesisir people are found in Central Tapanuli, Sibolga, parts of South Tapanuli, Natal in Mandailing Natal, and also recent migration to Medan.
Language
The language used by the Pesisir people is one of the dialects of the Minangkabau language. The Pesisir language is an acculturation of two languages, namely Minangkabau and Malay, and there are some vocabulary taken from Batak and Acehnese. This mixture of languages is known as the Pesisir language which became the language of everyday communication (lingua franca) on the west coast of North Sumatra.
Customs and culture
As a region of Minangkabau, the culture of the coastal ethnic group is greatly influenced by the culture of Minangkabau or known as Adaik Sumando (). The customs and culture of the Pesisir people that are similar to the culture of Minangkabau is in welcoming guests, where the Pesisir people also uses parsambahan dance. Although not following the matrilineal system, the Pesisir people also has a chief who is called a mamak. To address a woman's sister, the Pesisir people also uses the terms mak tuo, mak angah, and mak etek. As for the call to the brother, is the terms tuan adik, ndak ogek, kak uti, and ndak ajo, and to refer to siblings, among others, uniang, acik, cek angah, and teti/teta.
The Pesisir people performing arts include sikambang art, senyum Minang manis, bagala duo baleh, and randai dances. In the custom of marriage, the Pesisir people usually conduct a night procession bainai and manjapuk which is also found in many other Minangkabau regions. For a nobleman to the Pesisir people, still given the title of Sutan and Marah that we can find in the Minangkabau people behind his name.
Naming people and surnames
In addition to maintaining some aspects of Minangkabau culture, such as language, art, and culinary, the Pesisir people also adopted some aspects of Batak culture. Among them is the use of the surname behind the main name, the general form of the Batak people in the interior. Some of the famous figures of the Pesisir people include Akbar Tanjung, Feisal Tanjung, Chairul Tanjung, and .
See also
- Aneuk Jamee people
- Batak people
- Minangkabau people
- Mukomuko people
References
External links
Category:Ethnic groups in Indonesia Category:Minangkabau people
Abui{{•}}Klon |footnotes = }}
The Beilel people are an ethnic group inhabiting Alor Island in the province of East Nusa Tenggara, Indonesia. Administratively, they inhabit the hamlets of Lola and Habollat in the Southwest Alor district of Alor Regency. Previously they were speakers of the Beilel language, before its extinction, almost all Beilel people currently speak Kafoa, Alor Malay, and Indonesian. They are often classified as part of their larger neighboring the Kafoa people in terms of population.
Many factors influence the decline in the population of the Beliel people, including language shifts, intermarriage, migration, and the large number of immigrants living in their settlements. Even though they are a minority, they are the holders of customary land rights in the village of North Probur-Habollat. Their customary land stretches from the north of the Buaya River as a natural boundary, continuing south for approximately 15 km to the Wokang River which flows into the Lanleki village.
Origin
The Beilel people have an origin myth that they are descended from pigs. Pigs are highly revered by the Beilel people, they have a mantra containing nicknames for pigs and their praise in the Beilel language. The mantra is:
Munafe kakafe pekikika pemirafea akan hiarfe late amengfe wife ameape hiarpe mulangpe hokame hirianeawin dihokamae nuna abe alea. Hot hot hot.
Translation:
Muna pigs, kato pigs, red pigs, white pigs, black pigs, reed pigs, prairie pigs, rock pigs, land pigs, earth pigs, sky pigs, master has come to give you food, the food in the pot is already cooked, come quickly.
According to mythological stories, the origins of the Beilel people come from the descendants of Mama Beilel's ancestors. It is said that Mama Beilel was the first woman to settle on the face of the earth in the customary forest area of the Beilel people. The woman later gave birth to a son. Mama Beilel buried the placenta next to her home. In the evening the placenta turned into a pig. Mama Beilel always feeds the pig every night. However, during the day it turns into an oval-shaped black stone. Every day the stone continued to grow, and Mama Beilel continued to feed it every night. In the end there were 30 black stones. One of them had gone to an unknown location, leaving only 29 pieces left. To this day, the Beilel people believes that their ancestors descended from pigs.
History
The place where Mama Beilel, the ancestor of the Beilel people, resided and the offering rituals were carried out by the Beilel people, became the first village of the Beilel people. The site consists of a steep cliff with a flat area at the base where an altar is located. Around the location there are various types of woody plants, bamboo, candlenut, walnut, and coconut, all of which forms a jungle which also has springs that flow throughout the year. Right below the altar there is the headwaters of the Buaya River which flows northward and meets the headwaters of the Wokang River which flows southward and flows into the residential area of Lanleki village (inhabited by Klon speakers). That place was the first village of the Beilel people, but it is not known exactly when they settled in that village. It is estimated that it is around two centuries old (around the 18th or 19th century), with three to four generations living there until 2013.
The second village of the Beilel people is in Laibuk, about 500 m to the west of the Lolong (Bangyah) village site, or about 2 km from the North Probur-Habollat Village Office to the east up the hills. It is estimated that the Beilel people moved to Laibuk village around the early 1950s. This relocation was carried out after an epidemic of disease occurred which resulted in mass deaths of the Beilel people in the previous village. However, another version says that the move actually occurred during the Japanese occupation. They moved to Laibuk village to avoid the disease outbreak that resulted in mass deaths of the Beilel people. It is not known what kind of disease epidemic hit the Beilel village at that time, it is only known that people had fevers in the afternoon and evening, and the next day they suddenly died.
Three Beilel figures who led the move to Laibuk village, namely Matius Malaipin, Hinlik (Koli Tukung), and Rahim Banton. The three of them are Lakmrouk's descendants. Lakmrouk himself died when the Beilel people were still living in the first village and his grave can still be found in Bangyah village. Next, Malaipin and Hinlik (Koli Tukung) died, his grave is in Laibuk village around the 1950s. After Malaipin's death, he had a son named Karim who at that time was still called Kanai Aye which means walnut in the Kafoa language. He was under the care of his mother (Malaipin's second wife) who later married his uncle, Rahim Banton. Rahim Banton then replaced Matius Malaipin as chief of the Beilel people until he died in 1988. Rahim Banton's grave is located at the northern tip of Habollat hamlet, right on the side of the road from Lola hamlet to Habollat hamlet. After the death of Rahim Banton, the position of Beilel tribal chief was held by Karim Malaipin until present.
In the late 1950s, a number of 30 families from Makong Afeng village (the hill above Buraga village, bordering North Probur-Habollat village to the north) consisting of subgroups of the Hamalelang, Balailelang, Dikalelang, Kula Afeng, Kalong Aramang, Fariu Aramang, Kafola Aramang, and Damoi Aramang, all of them are Kafoa speakers, moved to Laibuk village to join the Beilel people. They are immigrants from Munaseli in Pantar. According to their historical records, the war between the Pandai Kingdom and the Munaseli Kingdom in the 14th century made the atmosphere in Munaseli unsafe. This situation encouraged the migration of people out of Pantar. After traveling through several places and lasting quite a long time, starting from Halerman, Wakapsir, Dulolong (Alor Kecil), Mataru, Pintu Mas, Buraga, and finally arrived at a place which was later known as Makong Afeng. Historical evidence of the wanderings of the ancestors of the Habollat people is in the form of gongs and moko which they brought from Munaseli. They built a place of worship in Makong Afeng called Mesbah Moulouk. A sacrificial dance called lego-lego is performed as an offering to the ancestors of the Habollat people, namely Baa who resides in Munaseli.
In the early 1960s, because the location of Laibuk village felt cramped, they were encouraged to move together to what is now Habollat hamlet (the third village). In Habollat hamlet, the Beilel people are still living together with the immigrant ethnic groups from Munaseli. In the course of history, the Beilel people's population migration continued to the present day Lola hamlet (the fourth village). The people who come from Makong Afeng village call themselves Habollat people. The name was taken from the name of the village where they live. This shows a shift in identity, from genealogical ties to territorial ties. They are Protestants. Meanwhile, people who came from the previous Beilel villages still called themselves Beilel people. The name was taken based on genealogical ties with Mama Beilel, their ancestor.
Population
The Beilel people are one of the ethnic groups who live in Lola hamlet (Hamlet A), North Probur-Habollat village, Southwest Alor district, Alor Regency. Other subgroups, namely the Dohin, Bering, Baray, and Kelon Worbi live in Lanleki village (all Klon speakers), then the Hamalelang, Balailelang, Dikalelang, Nalentau, Damoi Aramang, Kula Afeng, Bulaka, Kalong Aramang, Fariu Aramang, Arang Aramang, and Kafola Aramang, live in Habollat hamlet (Hamlet B); among them speak Kafoa. They joined together to call themselves "Habollat people". Except for the Beilel people, the origins of all these subgroups are from Munaseli in Pantar who migrated here.
The number of Habollat people according to the records of the "North Probur-Habollat Village Monograph" in 2010 reached 800 people. The population living in Lola hamlet (Hamlet A) is 423 people, 62 of whom are from the Beilel people, the rest are the Abui, Kui, Kelon (Klon), Pura, and Dulolong (Alor Kecil). They are immigrants who arrived through marriage with local residents or for trade reasons and then settled around the Lola Traditional Market. Overall, the population of North Probur-Habollat village is 1,223 people. The Beilel people is a minority ethnic group compared to other immigrant ethnic groups who live in North Probur-Habollat village. Meanwhile, as many as 18 other Beilel people are spread across several places in Indonesia. With a total of 80 Beilel people in an interview in 2013.
Language
The Beilel language was the mother tongue of the Beilel people before its extinction. Because the Kafoa speakers were the largest among their surroundings, the Beilel people eventually adopted the Kafoa language. But others also speak Alor Malay and Indonesian.
Religion
The Beilel people were originally adherents of ancestral beliefs and Protestantism. However, after living in Lola hamlet (the fourth village), they began converting to Islam. The migration of the Beilel people from Habollat hamlet to Lola hamlet, according to Karim Malaipin (the Beilel tribal chief), is closely related to the problem of inter-ethnic marriage. The Beilel people, because their numbers are small, only three families, are no longer able to pay a dowry in the form of a number of moko. This reason encourages the Beilel people who live in Lola hamlet to marry in the Islamic way, which is considered simpler.
See also
- Ethnic groups in Indonesia
- Kafoa people
- Abui people
References
Category:Ethnic groups in Indonesia Category:Alor Archipelago
Joachim Froment is a Belgian designer whose work focuses on furniture and objects produced using large-scale additive manufacturing. His practice is centered on the use of recycled plastics, digital fabrication, and circular production models.
Education
Froment was trained in industrial and product design in Belgium. His academic background emphasized design engineering, digital manufacturing, and material experimentation, which later informed his interest in additive manufacturing and sustainable production methods. He also has a master's degree from the Royal College of Art in London.
Career
Froment began his professional career working with 3D printing technologies, initially exploring their application beyond prototyping and into functional, full-scale furniture. He became known for experimenting with recycled plastic waste, particularly post-consumer and industrial plastics, which he transformed into usable raw material for large-format 3D printers.
He developed a series of 3D-printed furniture pieces produced from recycled plastic, including seating and structural objects. One of these works, the 0.6 Chair, was presented as an example of monolithic furniture fabricated through extrusion-based 3D printing. His designs typically retain visible layer patterns resulting from the printing process and are produced with limited post-processing. worked on projects that involve local production systems in which plastic waste is collected, recycled, and reused for furniture manufacturing.
References
Category:Belgian designers Category:Furniture designers Category:Industrial designers Category:Living people Category:3D printing Category:Sustainable design
Suzanne Guerlac is an American scholar of French literature and culture. She is Distinguished Professor Emerita of French at the University of California, Berkeley. Her work addresses nineteenth- and twentieth-century French literature and thought, with a focus on Henri Bergson, Marcel Proust, and the intersections of literature, philosophy, and the visual arts.
Early life and education
Suzanne Guerlac received her B.A. in philosophy from Barnard College in 1971 and her M.A. and Ph.D. in French Studies from Johns Hopkins University.
Personal life
She is the daughter of Henry Guerlac, who was Goldwin Smith Professor of History of Science at Cornell University, and Rita Carey Guerlac. In 1974, in New York, she married Charles Porter Stevenson Jr.; the two later divorced. She lives in Santa Fe, New Mexico, with her husband Stephen Mark Sharnoff.
Academic career
Guerlac taught at the University of Virginia, Yale University, Johns Hopkins University, and Emory University before joining the faculty at the University of California, Berkeley as a full professor in 1999. At Berkeley, she taught undergraduate and graduate courses through the Department of French and graduate seminars in the Program in Critical Theory, which she co-directed in the years leading up to her retirement.
Research and writings
Guerlac's work is interdisciplinary, encompassing French literature and culture, philosophy, and aesthetics.
Her first book, The Impersonal Sublime: Hugo, Baudelaire and Lautréamont (Stanford University Press, 1990), examines the aesthetic category of the sublime in French romanticism and avant-garde developments, drawing on rhetorical and philosophical treatments by Longinus, Edmund Burke, and Immanuel Kant.
Her second book, Literary Polemics: Bataille, Sartre, Valéry, Breton (Stanford University Press, 1997), analyzes the emergence of French theory in the 1960s–1970s, particularly the review Tel Quel. Guerlac explores roots of French theory in the literary practices and voices of Paul Valéry, Jean-Paul Sartre, André Breton, and dissident surrealist Georges Bataille, who associated literature with acts of transgression.
During her research for Literary Polemics, she encountered frequent references to the philosopher Henri Bergson, a major intellectual figure of the early 20th century. Her third book, Thinking in Time: An Introduction to Henri Bergson (Cornell University Press, 2006), introduces Bergson’s philosophy, focusing on time and duration. Her later work uses Bergson’s ideas to consider issues such as climate change, technological change, and claims concerning "artificial life" and social decline.
Her book Proust, Photography and the Time of Life: Ravaisson, Bergson and Simmel (Bloomsbury, 2020) explores Proust in relation to contemporary philosophers influenced by Bergson’s thought and examines the temporality and cultural history of photography.
Guerlac co-edited Derrida and the Time of the Political (with Pheng Cheah, Duke University Press, 2009), which includes her essay on Derrida and Paul Ricoeur. She also edited a special issue of MLN on Henri Bergson (120:5, December 2005).
She has contributed to reference works such as The Cambridge History of French Literature, The Columbia History of Twentieth-Century French Thought, The Johns Hopkins Guide to Literary Theory and Criticism, and Encyclopedia of Modern Europe: Europe 1789–1914. She has published numerous essays, including "The Useless Image: Bataille, Magritte, Bergson" (Representations, Winter 2007), "Reflections on Durational Art" (Representations, 2016), "Little Cuts in Time: Photography and the Everyday" (in The Made and the Found, Essays in Honor of Michael Sheringham, 2017), and "Rancière and Proust: Two Temptations" (in Understanding Rancière, Understanding Modernism, 2016).
Critical reception
Suzanne Guerlac's scholarship has been widely recognized for its interdisciplinary approach, bridging French literature, philosophy, and visual culture, particularly through her analyses of Henri Bergson, Marcel Proust, and French theory. Her work has been praised for its clarity and intellectual rigor, contributing significantly to literary and philosophical studies.
The Impersonal Sublime: Hugo, Baudelaire, and Lautréamont (1990) was lauded for its nuanced exploration of the sublime in French romanticism. The French Review described it as "a sophisticated study that deftly weaves philosophical and rhetorical traditions, offering fresh insights into Hugo, Baudelaire, and Lautréamont." Critics noted its innovative use of Longinus, Burke, and Kant to reframe avant-garde aesthetics, establishing Guerlac as a key voice in literary theory. The book has garnered over 180 citations on Google Scholar as of 2025.
Literary Polemics: Bataille, Sartre, Valéry, Breton (1997) received acclaim for its analysis of French theory’s literary roots. The Modern Language Review called it "a lively and illuminating account of the intellectual tensions of the period" and "an important contribution to the study of French theory," particularly for its focus on the journal Tel Quel. SubStance praised its "rigorous examination of Bataille’s transgressive poetics," though some reviewers questioned its limited engagement with feminist perspectives in the surrealist context. It has received over 200 citations on Google Scholar.
Thinking in Time: An Introduction to Henri Bergson (2006) was celebrated for revitalizing interest in Bergson’s philosophy. Philosophy in Review described it as "a lucid and accessible introduction to Bergson’s philosophy that opens the way for further critical engagement," emphasizing its clarity in explicating time and duration. The Review of Metaphysics noted that it "successfully bridges Bergson’s ideas to contemporary issues like climate and technology," though some critics suggested it could have further explored Bergson’s influence on postmodernism. The book has over 500 citations on Google Scholar, reflecting its influence in philosophy and literary studies.
Proust, Photography and the Time of Life: Ravaisson, Bergson and Simmel (2020) was commended for its innovative synthesis of literature and visual culture. H-France Review called it "an ambitious and rewarding study that deepens our understanding of the temporality of photography and its philosophical stakes," highlighting its interdisciplinary approach. The Modern Language Review praised its "elegant integration of Proust’s narrative with Bergson’s and Simmel’s philosophies," though some reviewers noted its dense theoretical framework may challenge general readers. It has accumulated over 80 citations on Google Scholar.
Guerlac’s broader influence is evident in her contributions to reference works and essays, such as those in Representations and The Cambridge History of French Literature, which critics have cited for their interdisciplinary insights. Her work has been described as "a cornerstone for understanding the intersections of literature and philosophy in modern French thought" by scholars in the field. Across her publications, Guerlac's oeuvre has garnered over 300 citations on Google Scholar, with an h-index of approximately 12.
Media and public engagement
In a 1999 interview with the Emory Report, Guerlac discussed her intellectual journey and engagement with French culture. She has given public lectures at Humanities West in San Francisco (on Victor Hugo) and the Commonwealth Club (on Bergson).
Awards and recognition
Artforum highlighted Thinking in Time as one of the year's best books in 2006. The Modern Language Association awarded Guerlac the Aldo and Jeanne Scaglione Prize for French and Francophone Studies for Literary Polemics in 1997. Her work has been supported by UC Humanities Research Grants and a Townsend Center Bridge Grant. Guerlac has lectured internationally in France and the UK.
See also
- Henri Bergson
- Jacques Derrida
- Marcel Proust
References
External links
Category:Living people Category:University of California, Berkeley faculty Category:American literary critics Category:Barnard College alumni Category:Johns Hopkins University alumni Category:Year of birth missing (living people)