[applause] [applause] Good evening ladies and gentlemen. Let me take you on a journey. The labor pens came painful and strong and I was born born to a home that is steep in tradition. My mom was a pranakan. I hope you know what's a piranakan. My grandma was a woman brought out of China in order to wet my grandfather in Malaysia. Grandma took a look at this wee baby with eyes too large for her elflike face and with an air of dismissal she proclaimed, "Such an ugly baby. Throw her away. It is almost like Alic ...

Heritage & Development - The central question is whether to prioritize heritage preservation or accept its loss as the cost of progress, suggesting a need to find a balance [5] - The presentation advocates for a third path: developing differently by integrating memory, protecting what must be protected, and adapting what can be adapted [14] - The talk emphasizes that heritage in Bandar Seri Begawan is a living, moving part of life, not just a static museum exhibit [6] - The presentation highlights the resilience of Kampong Ayer, showcasing how it continues to thrive as a living story of a society [8] Community & Partnership - The presentation suggests mentorship programs where elders teach younger generations traditional skills like fishing, house building on water, and boat construction [10] - The presentation proposes floating classrooms to teach biodiversity and water quality, while also repurposing waste [11] - The presentation emphasizes the importance of partnerships across sectors and generations (SDG17) to preserve heritage [12] - The presentation stresses that preserving heritage requires collaboration between archivists, architects, youth, the elderly, government, civil service, civic society, and small business owners [12] Future & Identity - The presentation commemorates the 55th anniversary of the renaming of Bandar Brunei to Bandar Seri Begawan, emphasizing the importance of honoring the past while moving forward [15] - The presentation concludes by questioning the purpose of progress if it means losing cultural roots [16]

modernity is crazy because it's like "I just drank from a plastic bottle that was left out in the sun. great. now my kids are gonna be born with an extra arm." ...

Social Commentary - Modern communication via texting is perceived negatively due to constant interruptions and pressure for immediate responses [1] - The expectation of instant replies can lead to social anxiety and fear of ostracization [1]

Core Argument - The presentation explores the relationship between tradition and modernity, suggesting they are not opposing forces but rather cyclical and interconnected elements [2][3][4] - It emphasizes that every modern concept emerges from a preceding tradition, and every tradition can be seen as the modern iteration of earlier traditions [4] Allegory in Folk Music - Folk music utilizes allegory in two primary ways: through the allegorical instrumentality of musical instruments and through allegorical narratives within the music itself [6] - Instruments like the *saz* (a stringed instrument) can convey meaning through their construction, such as the number of strings or holes, which may hold cultural or religious significance [8][9] - In folk songs, the *saz* is often personified and used as a vehicle for expressing ideas, with the musician claiming, "I am not speaking, my *saz* is speaking" [9][10] Aşık Veysel as a Symbol - Aşık Veysel, a prominent figure in Turkish folk music, embodies the fusion of tradition and modernity, symbolized by his traditional *saz* paired with a modern fedora hat [11][12][13] - His famous song "Uzun İnce Bir Yoldayım" ("I am on a long, narrow road") uses allegorical language to reflect on life's journey [14][15] Interpreting Allegorical Expressions - Folk music contains allegorical expressions using elements like celestial bodies, landscapes, flora, fauna, and everyday objects, but their interpretation requires careful consideration [17][18] - Symbols such as doors, windows, roads, chimneys, numbers, and body parts may have hidden, esoteric meanings, particularly in *deyişler*, *tevhitler*, and *devriyeler* (types of Sufi devotional songs) [19] The Case of Aşık Sıtkı Baba's "Devriye" - Aşık Sıtkı Baba's *devriye* is rich in meaning and requires extensive knowledge to decipher its esoteric and Sufi content [20] - A misinterpretation of a line in his *devriye*, where "14 years" was mistakenly rendered as "14,000% years," led to extensive analysis by theologians, anthropologists, and sociologists [21][22][23] Re-evaluating Tradition - Re-examining tradition involves not only incorporating new sounds and styles but also correcting errors, distinguishing between genuine folklore and fabricated traditions, and recognizing invented traditions [25] - Tradition serves as a blueprint for the future, and the future is a reflection of tradition [25]