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The Tale of Sinuhe
COMMENTARY | TEXT
The first novella?

We know only a handful of ancient Egyptian stories—as opposed to ancient
Egyptian laments, instructions, prayers and the like—and even fewer of those have
come down to us in complete form. "The Tale of Sinuhe" though has been
preserved in more copies than any other work from that period.
It was apparently popular in those old times. And no wonder.
"The Tale of Sinuhe" is the ancient Egyptian story that comes closest to what later
would become epics or, in modern times, novels. While "The Shipwrecked
Sailor" and "The Eloquent Peasant" turn on single themes and incidents, like later
folk tales or modern short stories, the Sinuhe narrative has a wider canvas. We
follow one character (whose name Si-nuhe means "son of the sycamore") through
several countries and, more importantly, through several crises and changes in his
life.
The text in English is still only a dozen or so pages long—short-story length by our
standards—but packs a lot into those pages. Sinuhe is a servant in the royal harem
when he learns the pharaoh has been assassinated, Sinuhe panics over the
prospect of ensuing violence and flees Egypt. After minor adventures in several
countries he takes up residence with a friendly ruler in "Asia" (probably what we
call Syria now), where he gains great power. At one point he faces a formidable foe
in a one-on-one duel that some think is the inspiration for the David and Goliath
story in the Bible. However he pines for his homeland and petitions the reigning
pharaoh, son of the deceased ruler, to let him return to spend his last days in
Egypt. Having made good abroad, he's forgiven in his native land for unnamed
offences (possibly for having been involved in the previous monarch's death) and
welcomed back with riches.
There's a lot about the importance of dying at home so his burial can be carried out
properly and allow him to be transported to eternal life on the other side. In fact,
the story purports to be told in the first person by Sinuhe after his death.
Maybe that's not as grabby as the latest Russell Crowe historical movie epic. But it
is the same kind of story in primitive form. There's a thrill for modern readers in
seeing how different from us, and yet how similar to us, someone from four
thousand years ago can be. An old story in which the sentiments and behaviour are
completely alien to ours would have no attraction, and one in which people think
and act exactly the same as we do would hold only moderate interest. But the
combination of foreign and familiar is intriguing as it makes us question the
common elements in human experience.
That may be putting too fine a point on it. You either dig this kind of stuff or you
don't. But give it a try. Read several versions of this story along with other ancient
Egyptian works and you may find yourself dreaming about life in other times and
places.
You can download free versions of this and other ancient Egyptian stories online,
although these tend to be dated translations. Recent translations in books make for
smoother reading and take into account more complete research. Two very good
compendiums—and with great notes explaining the difficult bits—are The Tale of
Sinuhe and Other Egyptian Poems, translated by R.B. Parkinson, and The Literature
of Ancient Egypt, edited and translated mainly by William Kelly Simpson. As the
title implies, the former renders all the works in poetry but don't let this put you
off; it's very readable poetry, not much different from prose as far as I can tell,
except the lines are shorter. Simpson uses both forms; his "Sinuhe" is in prose.
The Sinuhe tale is also retold in modern novelistic form in The Egyptian (also
called Sinuhe, the Egyptian) by Finnish writer Mika Waltari, who expands the story
and moves it several centuries ahead to include Sinuhe's relationship with
monotheistic pharaoh Akhenaton. The highly praised historical novel first appeared
in 1945 and it has been reprinted in English as late as 2002.
An historically inaccurate film adaptation of the Waltari novel, The

Egyptian, appeared in 1954, directed by Michael Curtiz and starring Jean Simmons,
Victor Mature, Gene Tierney and Peter Ustinov. The Hollywood movie makes Sinuhe
and Akhenaton out to be precursors of Christianity, which was still a millennium and
a half in the future.
The Story of Sinuhe survives in many manuscripts, suggesting that the

Egyptians considered it among their most important literary works. The oldest
manuscripts date to the Twelfth Dynasty (1938–1759 B.C.E. ), also the time of
the story’s setting. There are also more than twenty New Kingdom (1539–1075
B.C.E. ) copies and even a Late Period copy (664–332 B.C.E. ). This large
number of copies surviving in all major periods is due to the fact that scribe
schools required scribes to copy this text as part of scribal training. Yet, the
fact that so many scribes worked on copying Sinuhe suggests that it was also
studied in all time periods. It is thus a work of literature that connected the
Egyptian literate class for 2,000 years. The text also includes variations on
many literary genres. Overall, it is structured to resemble an autobiography
and is narrated in the first person. Unlike a tomb autobiography, however,
Sinuhe’s life goes astray rather than meeting the ideal as in the standard
biography. It also includes songs, monologues, and even a letter.
CONTEXT.
Though Sinuhe was an important point of reference for all literate Egyptians,
it also provides an important window into the Twelfth Dynasty, the time when
it was written. The story deals briefly with the assassination of King
Amenemhet I (1938–1909 B.C.E. ) and the accession of his son King
Senwosret I who had co-ruled with him since 1919 B.C.E. The story
emphasizes Senwosret’s mercy to Sinuhe. This has led scholars to believe that
the story provided propagandistic support for this king. The story also reveals
Egyptian attitudes toward foreigners in the period directly preceding an actual
foreign domination of Egypt by the Hyksos. Thus it has great importance for
helping scholars understand Egyptian attitudes toward foreigners before the
Hyksos. More recent study has emphasized the high literary quality found in
the text. All of these elements combine to make Sinuhe important both in its
own time and to scholars today.
THE STORY.
The Story of Sinuhe narrates the adventures of a nobleman who served Queen
Neferu, daughter of Amenemhet I (1938–1909 B.C.E. ) and wife of Senwosret I
(1919–1875 B.C.E. ). When the story opens, Sinuhe is on a military campaign
in Libya with Senwosret I, son of the reigning king Amenemhet I. The news of
Amenemhet I’s assassination reaches the army and Sinuhe panics, fearing that
Egypt will fall into turmoil. He is particularly worried that his close
connections to the royal family will jeopardize his own life should Senwosret I
be denied his legitimate claim to the throne. He decides to flee Egypt, traveling
across Egypt’s eastern border into the lands beyond. In his haste to leave,
however, he does not pack sufficient provisions and nearly dies of thirst in the
desert. A bedouin chief rescues him, and Sinuhe is able to reach the town of
Byblos in modern Lebanon, eventually settling in Upper Retenu in modern
Syria. There he meets a local ruler named Amunenshi, who gives him his
daughter in marriage and land in a place called Yaa. Sinuhe prospers in Yaa,
has children, and successfully leads Amunenshi’s army against other tribes.
Near the end of his life, however, he decides he wants to return to Egypt for
burial. He sends a letter to the king, and the benevolent Senwosret I welcomes
him back to Egypt with full honors despite his cowardly flight years before.
Senwosret I arranges for Sinuhe’s burial in Egypt, and the final verses describe
Sinuhe’s tomb and his final contented days in Egypt waiting for death.
TRANSFORMATION.
John L. Foster, the American Egyptologist, analyzed Sinuhe’s personal
development from his loss of status when he fled from Egypt to his eventual
restoration to his rightful place in Egyptian society. Foster demonstrated that
the real interest of the story for modern readers is in Sinuhe’s personal
development. It is one suggestion that perhaps helps modern readers
understand the story’s appeal to ancient readers. At the start of the story
Sinuhe is a coward who deserts his king out of fear of losing his own life. His
action nearly costs him his life, but he is rescued by a bedouin chief, a man
whom Sinuhe would never have recognized as an equal earlier in his life.
When Sinuhe meets Amunenshi, he feigns ignorance of his reasons for leaving
Egypt, claiming that it was the act of a god. The real turning point in Sinuhe’s
life comes when an unnamed “hero” challenges him to single combat. Though
Sinuhe is smaller, he successfully overcomes the hero through physical
courage. This scene witnesses Sinuhe’s transformation from the coward who
abandoned Senwosret to an effective agent himself. Sinuhe recognizes the
change himself in the poem he recites after his victory over the hero. In the
poem, Sinuhe remembers the story of his life and contrasts his cowardly
escape from Egypt with his current situation as a conqueror. With his
transformation from cowardly nobleman to victorious hero now complete,
Sinuhe is ready to return to his homeland.
THE GOODNESS OF THE KING.

Senwosret’s response to Sinuhe’s request to return to Egypt indicates that this
story served a political purpose. The king readily forgives Sinuhe for his
disloyalty and welcomes him with open arms, restoring him completely to his
former status. Most commentators have seen the king’s forgiveness of Sinuhe
as the central purpose of the story. As propaganda, the story established
Senwosret’s goodness and loyalty to those who remained loyal to him. But
Foster’s analysis, which stresses Sinuhe’s development, demonstrates that this
epic was also a close look at individual psychology. The story depicts Sinuhe’s
development, starting with his removal from his own society to full restoration
as a nobleman. Sinuhe moves from disgrace, to renewal, to forgiveness. In the
course of this development he also passes from ignorance of his own motives
to self-awareness and acknowledgement of his own responsibilities. Not only
does he learn to take responsibility for his actions but he also ponders man’s
proper relationship to the temporal powers of the world.
SINUHE:A MAN WHO CHANGED

INTRODUCTION : The Story of Sinuhe begins with an act of cowardice
when the protagonist flees the scene upon learning of the death of King
Amenemhet. Sinuhe’s situation changes when he summons the courage to
fight a local hero in his new home in the East. The following extract is the
poem he recites after his victory in which he recognizes the changes that he
has experienced.
A fugitive flees from his neighborhood,

But my fame will be in the Residence [i.e., Senwosret’s palace].
One who should guard creeps off in hunger, But I, I give bread to my neighbor;
A man leaves his own land in nakedness, I am one bright in fine linen;
A man runs (himself) for lack of his messenger, I am one rich in servants.
Good is my home, and wide my domain, [But] what I remember is in the
palace.
Read more: Story of Sinuhe - IMPORTANCE., CONTEXT., THE STORY.,

TRANSFORMATION., THE GOODNESS OF THE KING., SINUHE:A MAN
WHO CHANGED - JRank
Articles http://encyclopedia.jrank.org/articles/pages/73/Story-of-Sinuhe.
The Story of Sinuhe, an epic poem that was popular for more than
eight hundred years (Dynasties 12 to 20, circa 1909-1074 b.c.e.),
was composed between circa 1909 and 1875 b.c.e. It narrates the
adventures of a nobleman who served Queen Neferu, daughter of
Amenemhet I (1938-1909 b.c.e.) and wife of Senwosret I (1919-
1875 b.c.e.). When the story opens, Sinuhe is on a military
campaign in Libya with Senwosret I. News of Amenemhet I’s
assassination reaches the army and Sinuhe panicks. He fears that
Egypt will fall into turmoil and that his own life will be threatened.
Thus, he leaves the army camp and travels across Egypt to the
eastern border. After crossing into Syria-Palestine, Sinuhe travels to
different countries and then settles with a bedouin named
Amunenshi, who gives Sinuhe his daughter in marriage and land in
a place called Yaa. Sinuhe prospers and has children, as well as
more adventures, and reaches the end of life. He determines then
that he wants to return to Egypt for burial. Sinuhe sends a letter to
the king, and the benevolent Senwosret I welcomes
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Him back to Egypt with full honors. On Sinuhe’s return, Senwosret I

arranges for Sinuhe’s burial in Egypt. The final verses describe
Sinuhe’s tomb and his last contented days in Egypt as he waits for
death.
Themes . John L. Foster has analyzed Sinuhe’s development from

his loss of status when he fled from Egypt to his eventual restoration
to his rightful place in Egyptian society. Foster has demonstrated
that the real interest of the story for modern readers is in Sinuhe’s
personal development. When Sinuhe heard that Amenemhet was
dead and that Senwosret had returned to the capital to claim the
throne, Sinuhe panicked. He had reason to believe that there would
be political turmoil and that his close relationship to Queen Neferu
would doom him if Senwosret were not proclaimed legitimate king.
He was so ill prepared for the trip to Syria-Palestine that he nearly
starved and died of thirst while traveling through the desert. A
bedouin chief, a man whom Sinuhe would never have recognized
as an equal in his earlier life, saved him. Sinuhe then wandered
northward to Byblos (in modern Lebanon) and finally settled in
Upper Retenu (modern Syria). Here
NATIONAL EPIC
The Story of Sinube is the great epic poem of ancient Egypt. Here
the author describes Sinuhe’s panic attack and escape from Egypt,
after Amenemhet I’s assassination.
The hereditary noble, mayor,
Seal-bearer of the goddess of Lower Egypt, Sole Friend,
Provincial governor,
Viceroy in the lands of the Asiatics,
Trusted adviser to the king, whom he esteems,
The courtier, Sinuhe, who speaks:
I was a follower who followed his lord,
A servant in the royal harem
[Of] the hereditary noblewoman, greatly esteemed,
The royal wife of Senwosret
In union with the Throne,
Royal daughter of Amenemhet
In the city of Qa-nefer, Neferu,
Possessor of blessedness.
Regnal Year Thirty,
Third month, of the inundation, day seven:
The god mounts up toward his horizon,
King of Upper and Lower Egypt, Sehetepibre,
That he might fly up to heaven, one joined with the sundisk,
The divine flesh mingling with the One who made him.
The royal city is silent, hearts are mourning,
The great double gates are sealed,
Attendants [sitting] with head on knee,
The nobles in grief.
Now then, his Majesty had passed on,
With the army over in the land of the Libyans,
His eldest son in commandthereof
The good god, Senwosret.
Now, he was sent to strike the foreign regions
In order to destroy those among the Tchehenu-Libyans.
Now, he was returning with what he had taken—
Those captured alive of the Tchehenu
And all sorts of cattle without end.
The Friends of the Palace,
They sent word to the western border
In order to cause that the king’s son know
The events which had occurred in the audience chamber.
The messengers discovered him upon the road.
Once they had reached him at time of darkness.
Not a moment at all did he wait;
The Falcon, he flew with his followers
Without causing that his army know it.
Not, [there was] sent word to the royal princes,
Who were accompanying him on this expedition
And someone summoned one of the—
While I, indeed, I was, standing there!
I heard his voice as he spoke evil,
While I was on a distant rise [of ground].
Distraught was my heart, paralyzed my arms,
A shuddering fell upon each of my limbs.
I removed myself by leaping away
In order to search out for myself a place of hiding,
…I made a travelling upstream—
I did not intend to approach this Resideneer—
I expected that turmoil would occur,
Nor did I think to live on after this one— ‘”
This splendid god.
Source: John L. Foster, Thought Couplets in the Tale of

Sinube (Frankfort, Germany New York: Peter Lang, 1993), pp; 39–
41.
He met a local ruler, Amunenshi, who recognized Sinuhe as an

Egyptian nobleman. When asked why he had traveled away from
Egypt, Sinuhe claimed ignorance of his own reasons. He told
Amunenshi that it was the act of a god. Amunenshi then offered him
land and his eldest daughter as a wife. From this point onward
Sinuhe prospered. He raised a family and successfully led
Amunenshi’s army against other tribes. The real turning point in
Sinuhe’s life came when an unnamed “hero” challenged him to
single combat. Though Sinuhe was smaller, he successfully
overcame the hero through physical courage. This scene witnessed
Sinuhe’s transformation from the coward who abandoned
Senwosret to an effective agent himself. Sinuhe recognized the
change himself in the poem he recited after his victory over the
hero.
A fugitive flees from his neighborhood;
But my fame will be in the Residence.
One who should guard creeps off in hunger;
But I, I give bread to my neighbor.
A man leaves his own land in nakedness;
I am one bright in fine linen.
A man runs (himself) for lack of his messenger;
I am one rich in servants.
Good is my home, and wide my domain,
But what I remember is in the palace.
(Lines 321-330, translated by John L. Foster, p. 116)
Here Sinuhe remembered the story of his life and contrasted his
cowardly escape from Egypt with his current situation as a
conqueror. Sinuhe now attempted to return to Egypt. He wrote to
the king asking for forgiveness and for permission to return to Egypt
and reestablish his relationship with the king, queen, and royal
children. Most of all, he hoped to be buried in Egypt in a nobleman’s
tomb. The king’s reply asked Sinuhe to return and be restored to his
rightful place. Most commentators have seen the moment of the
king forgiving Sinuhe as the central purpose of the story. As
propaganda, the story established Senwosret’s goodness and
loyalty to those who remained loyal to him. But Foster’s analysis,
which stresses Sinuhe’s development, demonstrates that this epic
was also a close look at individual psychology. The Story of
Sinuhe is political propaganda raised to the level of art and depicts
Sinuhe’s development starting with his removal from his own society
to full restoration as a nobleman. Sinuhe moved from disgrace, to
renewal, to forgiveness. In the course of this development he also
passed from ignorance of his own motives to self-awareness and
acknowledgment of his own responsibilities. Not only did he learn to
take responsibility for his actions but he also pondered man’s proper
relationship to the temporal powers of the world.
html#ixzz5AH6kVEmC
Anonymous author of The Tale of Sinuhe

COMMENTARY
A skilled propagandist
We have lots of copies of "The Tale of Sinuhe" preserved from ancient times but no
great idea about who first composed it or committed it to papyrus.
It is thought to have been written about a hundred years after "The Shipwrecked
Sailor", about the middle of Egypt's Twelfth Dynasty (1991-1782 BCE).
The first idea about the author that might occur to you is that it was written by
Sinuhe. It is a first-person narrative after all. However, it's a post-mortem first-
person narrative, delivered from the grave, or from the mummy in the vault, as it
were. This makes for an intriguing technique (like William Holden's dead-man's
narration inSunset Boulevard), but pretty well rules out autobiography.
The next thought may be that someone else recorded Sinuhe's story and placed it
in his mouth. Indeed, for a long time scholars considered the tale to be an historical
account.
However, no historical records of such a person—who left Egypt to become a power

in another land and returned in a blaze of glory—have ever been found. And once
you accept the narrative as a fictional or fictionalized story, you can see the various
creative techniques employed. The author, or group of authors, obviously had
literary skills.
The references to the two reigning pharaohs apparently are genuine though,
starting with Amenemhet I who was assassinated in 1908 BCE. The praise for the
second pharaoh, the son Sesostris I, is so extensive—taking up an entire chapter at
one point—while the announcement of the death of the father is so tersely correct,
that we can speculate the writer was involved in the politics of the royal court,
probably during the lifetime of the younger pharaoh.
We can also note that an overriding theme of the piece is love of Egypt. Sinuhe's
homeland is not only the object of his longing but is depicted as superior in almost
every way to the semi-barbarian states surrounding it.
The anonymous author is a patriot, even a royal propagandist, of the highest order.
A raised-relief depiction of Amenemhat I accompanied by deities; the death of Amenemhat I is reported by his
son Senusret I in the Story of Sinuhe.
The Story of Sinuhe is considered one of the finest works of ancient Egyptian literature. It is a
narrative set in the aftermath of the death of Pharaoh Amenemhat I, founder of the 12th
dynasty of Egypt, in the early 20th century BC. It is likely that it was composed only shortly after this
date, albeit the earliest extant manuscript is from the reign of Amenemhat III, c. 1800 BC.[1] There is
an ongoing debate among Egyptologists as to whether or not the tale is based on actual events
involving an individual named Sinuhe,[2] with the consensus being that it is most likely a work of
fiction.[3][4] Due to the universal nature of the themes explored in "Sinuhe", including divine providence
and mercy, its anonymous author has been described as the "Egyptian Shakespeare" whose ideas
have parallels in biblical texts. "Sinuhe" is considered to be a work written in verse and it may also
have been performed.[5] The great popularity of the work is witnessed by the numerous surviving
fragments.[6]
Story of Sinuhe[edit]
Sinuhe is an official who accompanies prince Senwosret I to Libya. He overhears a conversation
connected with the death of King Amenemhet I and as a result flees to Upper Retjenu (Canaan),
leaving Egypt behind. He becomes the son-in-law of Chief Ammunenshi and in time his sons grow to
become chiefs in their own right. Sinuhe fights rebellious tribes on behalf of Ammunenshi. As an old
man, in the aftermath of defeating a powerful opponent in single combat, he prays for a return to
his homeland:[5] "May god pity me...may he hearken to the prayer of one far away!...may the King
have mercy on me...may I be conducted to the city of eternity!"[6] He then receives an invitation from
King Senwosret I of Egypt to return, which he accepts in highly moving terms. Living out the rest of
his life in royal favour, he is finally laid to rest in the necropolis in a beautiful tomb
Story of Sinuhe[edit]
Sinuhe is an official who accompanies prince Senwosret I to Libya. He overhears a conversation
connected with the death of King Amenemhet I and as a result flees to Upper Retjenu (Canaan),
leaving Egypt behind. He becomes the son-in-law of Chief Ammunenshi and in time his sons grow to
become chiefs in their own right. Sinuhe fights rebellious tribes on behalf of Ammunenshi. As an old
man, in the aftermath of defeating a powerful opponent in single combat, he prays for a return to
his homeland:[5] "May god pity me...may he hearken to the prayer of one far away!...may the King
have mercy on me...may I be conducted to the city of eternity!"[6] He then receives an invitation from
King Senwosret I of Egypt to return, which he accepts in highly moving terms. Living out the rest of
his life in royal favour, he is finally laid to rest in the necropolis in a beautiful tomb.[5]
Interpretations[edit]
The story of Sinuhe has spawned a great deal of literature which explores the themes contained in
the work from many perspectives. The scope and variety of this material has been likened to the
analysis of Hamlet and other notable works of literature.[5] Scholars debate the reason why Sinuhe
flees Egypt, with the majority ascribing panic over a perceived threat.[5]The tale is full of symbolic
allusions. Sinuhe's name (="Son of the Sycamore") is seen as providing an important link in
understanding the story. The sycamore is an ancient Egyptian Tree of Life,[8] associated
with Hathor (the Goddess of fertility and rebirth and patroness of foreign countries), who features
throughout the work.[5]
Sinuhe comes under the protective orbit of divine powers, in the form of the King, from whom he first
tries to run away, and that of the Queen, a manifestation of Hathor. On fleeing Egypt, Sinuhe
crosses a waterway associated with the Goddess Maat, the ancient Egyptian principle of truth, order
and justice, in the vicinity of a sycamore tree.[5]
The ancient Egyptians believed in free will, implicit in the code of Maat, but this still allowed divine
grace to work in and through the individual, and an overarching divine providence is seen in Sinuhe's
flight and return to his homeland. Unable to escape the orbit of God's power and mercy, Sinuhe
exclaims: "Whether I am in the Residence, or whether I am in this place, it is you who cover this
horizon".[5]
Parallels have been made with the biblical narrative of Joseph. In what is seen as divine providence,
the Syro-Canaanite Joseph is taken to Egypt where he becomes part of the ruling elite, acquires a
wife and family, before being reunited with his Syro-Canaanite family. In what is seen as divine
providence, Sinuhe the Egyptian flees to Syro-Canaan and becomes a member of the ruling elite,
acquires a wife and family, before being reunited with his Egyptian family.[5] Parallels have also been
drawn with other biblical texts: Sinuhe's frustrated flight from the orbit of god's power (=King) is
likened to the Hebrew prophet Jonah's similar attempt,[9] his fight with a mighty challenger, whom he
slays with a single blow, is compared to the battle between David and Goliath and his return home
likened to the parable of the Prodigal Son.[10]
Influences on modern culture[edit]

Naguib Mahfouz, the Nobel Prize-winning Egyptian writer, published in 1941 a story entitled "Awdat
Sinuhi" translated by Raymond Stock in 2003 as "The Return of Sinuhe" in the collection of
Mahfouz's short stories entitled Voices from the Other World. The story is based directly on the
"Story of Sinuhe", although adding details of a lovers' triangle romance that does not appear in the
original.
The story also formed part of the inspiration for the 1945 novel by Mika Waltari, and the
1954 Hollywood film epic, both titled The Egyptian, which although set during the reign of 18th
dynasty pharaoh Akhenaten, features a lead character named Sinuhe (played by Edmund Purdom)
who flees Egypt in disgrace, to return after achieving material success and personal redemption in
foreign lands.
Brunei
Background:
The Sultanate of Br unei's influence peaked between t he 15th and 17t h centuri es when its control
ext ended over coastal areas of nort hwest Borneo and the sout her n Phili ppi nes. Brunei subsequently
ent ered a period of decline brought on by i nt ernal strife over royal succession, coloni al expansion of
Eur opean powers, and pir acy. In 1888, Brunei became a British pr otect orat e; independence was
achi eved in 19 84. The s ame famil y has rul ed Br unei f or over si x c ent uries. Br unei benefits from
ext ensive petrol eum and natur al gas fiel ds, the s ourc e of one of the hi ghest per capit a GDPs in the
worl d. In 2017, Brunei cel ebrat ed t he 50th anni versar y of t he Sult an Hassa nal BOLKI AH’s accession t o
the t hrone.
 The Sultanate of Br unei's influence peaked between t he 15th and 17t h centuri es when its control
ent ered a period of decline brought on by i nt ernal strife over royal succession, coloni al expansion of
achi eved in 1984. The s ame famil y has rul ed Br unei f or over si x c ent uries. Br une i benefits from
worl d. In 2017, Brunei cel ebrat ed t he 50th anni versar y of t he Sult an Hassanal BOLKI AH’s accession t o
the t hrone.
 Hide
Geography :: BRUNEI
Panel - Expanded
 Location:
Southeastern Asia, along the northern coast of the island of Borneo, bordering the South China Sea and
Mal aysi a
Geographic coordin ates:
4 30 N, 114 40 E
Map references:
Southeast Asia
Area:
total: 5, 765 sq km
land: 5, 265 s q km
water: 500 sq km
country comparison to the world: 1 7 3
Area - comparative:
slightl y small er than Del aware
Land boundaries:
total: 266 km
border countries (1): Mal aysi a 266 km
Coastline:
161 km
Maritime claims:
territorial sea: 12 nm
exclusive economic zone: 200 nm or to median li ne
Climate:
tropical; hot, humi d, rainy

Terrain:
flat coast al pl ain ris es to mount ains in east; hilly l owl and i n west
Elevation:
mean elevation: 478 m
elevation extremes: l owest point: Sout h China Sea 0 m
highest poi nt: Bukit Pagon 1,850 m
Natural resources:
petr oleum, nat ural gas, timber
Land use:
agricultural land: 2. 5%
arable l and 0.8%; permanent crops 1.1%; permanent past ure 0.6%
forest: 71. 8%
other: 25.7% ( 2011 est.)
Irrig ated land:
10 s q km (2012)
Natural hazards:
typhoons, earthquakes, and sever e floodi ng ar e rar e
Environment - current issues:
seasonal smoke/ haze res ul ting fr om for est fires in I ndonesia
Environment - international agreements:
party to: Bi odi versity, Cli mate Change, Desertificati o n, Endangered Speci es, Hazardous W astes, Law
of the Sea, Ozone Layer Pr otection, Shi p Polluti on
signed, but not ratified: none of t he s elected agr eements

Geography - note:
close to vital s ea l anes thr ough Sout h Chi na Sea linki ng I ndi an and Pacific Oceans; two parts physic ally
separat ed by Mal aysia; al most an enclave withi n Mal aysi a
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EAST & SOUTHEAST ASIA :: BRUNEI

PAG E L AST U PD AT ED ON MAR C H 14 , 2 0 1 8
VIE W 7 P H O T O S OF
BR U NE I
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Introduction :: BRUNEI
Panel - Expanded
 Background:
The Sultanate of Br unei's influence peaked between t he 15th and 17t h centuri es when its control
ent ered a period of decline brought on by i nt ernal strife over royal succession, coloni al expansio n of
achi eved in 1984. The s ame famil y has rul ed Br unei f or over si x c ent uries. Br unei benefits from
worl d. In 2017, Brunei cel ebrat ed t he 50th anni versar y of t he Sult an Hassanal BOLKI AH’s accession t o
the t hrone.
 Hide
Geography :: BRUNEI
Panel - Expanded
 Location:
Southeastern Asia, along the northern coast of the island of Borneo, bordering the South China Sea and
Mal aysi a
Geographic coordin ates:
4 30 N, 114 40 E
Map references:
Southeast Asia
Area:
total: 5, 765 sq km
land: 5, 265 s q km
water: 500 sq km
Area - comparative:
slightl y small er than Del aware
Land boundaries:
total: 266 km
border countries (1): Mal aysi a 266 km
Coastline:
161 km
Maritime claims:
territorial sea: 12 nm
exclusive economic zone: 200 nm or to median li ne
Climate:
tropical; hot, humi d, rainy

Terrain:
flat coast al pl ain ris es to mount ains in east; hilly l owl and i n west
Elevation:
mean elevation: 478 m
elevation extremes: l owest point: Sout h China Sea 0 m
highest poi nt: Bukit Pagon 1,850 m
Natural resources:
petr oleum, nat ural gas, timber
Land use:
agricultural land: 2. 5%
arable l and 0.8%; permanent crops 1.1%; permanent past ure 0.6%
forest: 71. 8%
other: 25.7% ( 2011 est.)
Irrig ated land:
10 s q km (2012)
Natural hazards:
typhoons, earthquakes, and sever e floodi ng ar e rar e
Environment - current issues:
seasonal smoke/ haze res ul ting fr om for est fires in I ndonesia
Environment - international agreements:
party to: Bi odi versity, Cli mate Change, Desertificati o n, Endangered Speci es, Hazardous W astes, Law
of the Sea, Ozone Layer Pr otection, Shi p Polluti on
signed, but not ratified: none of t he s elected agr eements

Geography - note:
close to vital s ea l anes thr ough Sout h Chi na Sea linki ng I ndi an and Pacific Oceans; two parts physically
separat ed by Mal aysia; al most an enclave withi n Mal aysi a
 Hide
People and Society :: BRUNEI
Panel - Expanded
 Population:
443, 593 (Jul y 2017 est.)
Nationality:
noun: Bruneian(s)
adjective: Br unei an
Ethnic groups:
Mal ay 65. 7%, Chi nes e 10. 3%, other 24% ( 2016 est.)
Languages:
Mal ay (Bahas a Melayu) (of ficial), English, Chi nes e di alects
Religions:
Muslim (official) 78. 8%, Christian 8. 7%, Buddhist 7. 8%, other (incl udes indigenous beliefs) 4. 7% (2011
est.)
Age structure:
0-14 years: 23. 12% ( mal e 52, 862/f emale 49, 717)
15-24 years: 17.05% (mal e 37,637/femal e 38, 005)
25-54 years: 46.75% (mal e 99,203/femal e 108,198)
55-64 years: 8. 23% (mal e 18, 537/f emale 17, 974)

65 years and over: 4.84% (male 10,440/female 11,020) (2017 est.)
population pyramid:
Dependency ratios:
total dependency ratio: 38.4
youth dependency ratio: 32. 8
elderly dependency ratio: 5. 7
potential support ratio: 17.6 ( 2015 est.)
Median age:
total: 30.2 years
male: 29. 7 years
female: 30.7 years (2017 est.)
Population growth rate:
1.57% ( 2017 est.)
country comparison to the world: 6 9
Birth rate:
17 births/ 1,000 popul ation (2017 est.)
Death rate:
3.6 deat hs/1, 000 popul ati on (2017 est.)
Net migration rate:
2.4 mi gr ant(s)/1, 000 popul ation (2017 est.)

Urbanization:
urban population: 77. 8% of tot al popul ation (2017)
rate of urbanization: 1.52% annual r ate of change (2015 -20 est.)
Major urban areas - population:
BANDAR SERI BEGAW AN (capital) 241, 000
note: the boundaries of t he capital city wer e expanded in 2007, gr eatl y i ncreasi ng the city area; the
populati on of the capit al increased tenf old ( 2011)
Sex ratio:
at birth: 1. 05 mal e(s)/female
0-14 years: 1. 06 mal e(s)/female
15-24 years: 0. 99 mal e(s)/femal e
65 years and over: 0.95 mal e(s)/femal e
total population: 0. 98 mal e(s)/femal e (2017 est.)
Matern al mortality ratio:
23 deat hs/100, 000 li ve birt hs (2015 est.)
Infant mo rtality rate:
total: 9. 6 deat hs/1, 000 li ve birt hs
male: 11. 4 deat hs/1, 000 li ve births
female: 7. 7 deaths/1, 000 l ive births (2017 est.)

Life expectancy at birth:
total population: 77.3 years
male: 75 years
Total fertility rate:
1.78 chil dren bor n/woman ( 2017 est.)
Health expenditures:
2.6% of GDP ( 2014)
Physicians density:
1.47 physicians/ 1,000 populati on ( 2012)
Hospital bed density:
2.7 beds/1, 000 populati on (2015)
HIV/AIDS - adult p revalence rate:
NA
HIV/AIDS - people living with HIV/AIDS:
NA
HIV/AIDS - deaths:
NA
Obesity - adult prevalence rate:
14. 1% ( 2016)
Children under the ag e of 5 years underweight:
9.6% ( 2009)
Education expenditures:
3.7% of GDP ( 2016)
Literacy:
definition: age 15 and over can read and write
total population: 96%
male: 97. 5%
female: 94.5% (2015 est.)
School life expectancy (primary to tertiary education):
total: 15 years
male: 14 years
female: 15 years (2015)
 Hide
Government :: BRUNEI
Panel - Expanded
 Country name:
conventional long form: Brunei Dar ussalam
conventional short form: Brunei
local long form: Negar a Brunei Darus sal am
local short form: Brunei

etymology: derivation of the name is unclear; according to legend, MUHAMMAD SHAH, who would
bec ome the first sultan of Brunei, upon discovering what would become Br unei excl aimed "Baru nah, "
which r oughly tr ansl ates as "there " or "t hat's it"
Government type:
abs olut e monarchy or sult anat e
Capital:
name: Bandar Seri Begawan
geographic coordinates: 4 53 N, 114 56 E
time difference: UTC+8 ( 13 hours ahead of W ashington, D C, duri ng Standar d Time)
Administrative divisio ns:
4 districts (daerah-daerah, singular - daerah); Belait, Brunei-Muara, Temburong, Tut ong
Independence:
1 January 1984 (from t he UK)
National holid ay:
Nati onal Day, 23 Febr uary (1984); not e - 1 J anuary 1984 was the dat e of i ndependence fr om the UK, 23
February 1984 was the dat e of i ndependence fr om Bri tish prot ection
Constitution:
draft ed 1954 to 1959, signed 29 Sept ember 19 59; amended 1984, 2004, 2011; note - some
constituti onal provisions suspended since 1962 under a state of emer genc y, ot hers suspended si nce
independence i n 1984 ( 2016)
Legal system:
mi xed l egal syst em based on English c ommon l aw and Islamic law; note - i n May 2014, t he first of t hree
phases of shari a-based penal c odes was i nstituted, which applies t o Muslims and non -Muslims and
exists in par allel t o the exi sting common l aw -based c ode
International law o rg anizat ion participatio n:
has not submitt ed an ICJ jurisdiction declar ation; non -part y state t o the ICCt
Citizenship:
citizenship by birth: no
citizenship by descent only: the fat her must be a citizen of Brunei
dual citizenship recognized: no
residency requirement for naturalization: 12 years
Suffrage:
18 years of age f or vill age electi ons; uni versal
Executive branch:
chief of state: Sultan and Prime Mi nister Sir HASSANAL Bolkiah (since 5 October 1967); note - t he
monarch is bot h chi ef of st ate and head of government
head of government: Sult an and Prime Minister Sir HASSANAL Bolkiah (since 5 October 1967)
cabinet: Council of Minist ers appoi nted and pr esided over by t he monarc h; note - 4 additi onal advisor y
councils appoi nt ed by the monarch are t he Religi ous Council, Pri vy Council for constituti onal issues,
Council of Succession, and Legislati ve Council
elections/appointments: none; the monarchy is her editar y
Legislative b ranch:
description: Legislati ve Council or Majlis Mes yuarat Negar a Br unei (36 seats; members appoi nt ed by
the sult an incl udi ng 3 ex- of ficio members - the speaker and first and second secr etari es; members
appoint ed f or 5- year t erms)
elections/appointments: appoint ed by the sult an
Judicial b ranch:
highest resident court(s): Supr eme Court (consists of Court of Appeal and High Court, eac h with a
chief justice and 2 judges); Sharia Court of Appeal (consists of judges appoint ed by t he monarch); note
- Brunei has a dual judicial system of s ecular and sharia (religi ous) courts; the Judici al Committ ee of
Privy Council in London serves as t he fi nal appell ate court for civil c ases only
judge selection and term of office: Supreme Court judges appoint ed by the monarch t o ser ve until
age 65, and older if appr oved by the monarch; Sharia Court of Appeal judges appoint ed by the monarch
for life
subordinate courts: Intermediate Court; Magistrate's Courts; Juvenile Court; small claims courts;
lower shari a courts
Political p arties and leaders:
Nati onal Devel opment Part y or NDP [ YASSI N Affendi]
note: Br unei National Soli darit y Party or PPKB [Abdul LATIF bin Chuchu] and Peopl e's Awareness
Part y or PAKAR [ Awang Haji MAI DIN bin Haji Ahmad] were deregister ed i n 2007; parti es are small and
have limited activity
Political p ressu re g ro ups and leaders:
NA
International o rganization partic ipation:
ADB, APEC, ARF, ASEAN, C, CP, EAS, FAO, G -77, IAEA, IBRD, ICAO, ICC (NGOs), ICRM, IDA,
IFRCS, ILO, IMF, IMO, IMSO, Inter pol, IOC, ISO (correspondent), ITSO, ITU, NAM, OIC, OPCW , UN,
UNCTAD, UNESCO, UNIFI L, UNW TO, UPU, W CO, WHO, W IPO, W MO, W TO
Diplomatic representation in the US:
chief of mission: Ambassador Serbi ni ALI (since 28 Januar y 2016)
chancery: 3520 I nt ernational Court NW , W ashingt on, DC 20008
telephone: [ 1] (202) 237-1838
FAX: [ 1] (202) 885-0560
consulate(s): New York
Diplomatic representation from the U S:
chief of mission: Ambassador Cr aig B. ALLEN (sinc e 9 March 2015)
embassy: Simpang 336-52-16- 9, Jalan Dat u, Bandar Seri Begawan, BC4115
mailing address: Unit 4280, Box 40, FPO AP 96507; P.O. Box 2991, Bandar Ser i Begawan BS8675,
Negar a Br unei Dar ussalam
telephone: [ 673] 238-4616
FAX: [ 673] 238-4604

Flag description:
yell ow with t wo diagonal bands of whit e (top, almost double widt h) and bl ack starting from t he upper
hoist side; the nati onal emblem in r ed is superimposed at t he c ent er; yellow is the col or of royalty and
symboli zes the sult anat e; t he whit e and bl ack bands denot e Brun ei's chief mi nisters; the emblem
includes five mai n components: a swall ow -t ailed flag, the r oyal umbr ella r epresenting the monarchy, the
wings of four feat hers symboli zi ng justice, tranquility, prosperity, and peace, t he two upr aised hands
signif ying the government's pledge to pres erve and promot e the welf are of the peopl e, and t he crescent
moon denoting Islam, t he s tate r eligi on; t he state mott o "Al ways render ser vice with God's guidance"
appears in yellow Ar abic script on t he cr escent; a ribbon bel ow t he crescent reads "Br unei, the Abode
of Peac e"
National symbol(s):
royal par asol; nati onal col ors: yellow, white, black
National an them:
name: "All ah Peli harakan Sult an" (God Bless His Majesty)
lyrics/music: Pengiran Haji Mohamed YUSUF bin Pengir an Abdul Rahi m/Awang Haji BESAR bi n Sagap
note: adopt ed 1951
 Hide
Economy :: BRUNEI
Panel - Expanded
 Economy - overview:
Brunei is an energy-rich sultanate on the norther n coast of Bor neo i n Sout heast Asia. Br unei boa sts a
well- educat ed, l argel y Engl ish -speaking popul ation; exc ell ent i nfrastruct ure; and a stabl e government
intent on attracting for eign investment. Cr ude oil and nat ural gas production account for appr oxi mat ely
65% of GDP and 95% of exports, wit h Japan as t he pri mary export market.
Per capita GDP is among t he hi ghest in the worl d, and substanti al i ncome from overseas investment
supplements income fr om domestic hydr ocar bon production. Bruneian citizens pay no personal i ncome
taxes, and t he gover nment provid es free medic al servi ces and free educati on t hr ough the uni versity
level.
The Br unei an Government wants to di versify its economy away fr om hydroc arbon exports to ot her
industries such as inf ormat ion and communic ations technology and halal manuf acturing, pe rmissible
under Islamic law. Brunei’s trade increased i n 2016 and 2017, foll owi ng its regi onal economic
integrati on in t he ASEAN Economic Communit y, and t he expected ratificati on of the Trans -Pacific
Part nershi p trade agreement.
GDP (purchasing power p arity):

$32.91 billion (2017 est.)
$33. 33 billion (2016 est.)
$34. 18 billion (2015 est.)
note: dat a ar e in 2017 doll ars
GDP (official exchange rate):
$11. 96 billion (2017 est.)
GDP - real g rowth rate:
-1.3% ( 2017 est.)
-2.5% ( 2016 est.)
-0.4% ( 2015 est.)
GDP - per c apita (PPP):
$76, 700 (2017 est.)
$78, 800 (2016 est.)
$82, 000 (2015 est.)
note: dat a ar e in 2017 doll ars
Gross nation al saving :
48. 8% of GDP (2017 est.)
43. 5% of GDP (2016 est.)
51. 3% of GDP (2015 est.)
country comparison to the world: 3
GDP - composition, by end use:

household consumption: 23%
government consumption: 26.7%
investment in fixed capital: 36. 1%
investment in inventories: 0%
exports of goods and services: 54. 9%
imports of goods and services: -40.7% (2017 est.)
GDP - composition, by secto r of origin:
agriculture: 1. 2%
industry: 56. 5%
services: 42. 3% ( 2017 est. )
Agriculture - products:
rice, vegetables, fruits; chi ckens, wat er buffal o, cattl e, goats, eggs
Industries:
petr oleum, petr oleum r efini ng, li quefi ed natur al gas, constructi on, agric ultur e, transportati on
Industrial p roduction growth rate:
0.5% ( 2017 est.)
Labor force:
203, 600 (2014 est.)
Labor force - b y occu pation:
agriculture: 4. 2%
industry: 62. 8%
services: 33% (2008 est.)
Unemployment rate:
6.9% ( 2017 est.)
6.9% ( 2016 est.)
Population below poverty line:
NA%
Household income or consumption by percentage share:
lowest 10%: NA%
highest 10%: NA%
Budget:
revenues: $1.435 billi on
expenditures: $4. 017 billion ( 2017 est.)
Taxes and o ther reven ues:
12% of GDP ( 2017 est.)
Budget surplus (+) or defic it (-):
-21. 6% of GDP (2017 est.)
Public debt:
3.1% of GDP ( 2016 est.)
3% of GDP (2015 est.)

Fiscal year:
1 April - 31 Marc h
Inflation rate (consumer p rices):
-0.2% ( 2017 est.)
-0.7% ( 2016 est.)
country comparison to the world: 8
Commercial b ank prime lending rate:
5.5% ( 31 December 2017 est.)
5.5% ( 31 December 2016 est.)
Stock of narrow money:
$3. 359 billion (31 December 2017 est.)
Stock of broad money:
Stock of domestic c redit:
Market value of public ly traded sh ares:

$NA
Curren t account balan ce:
$580 million (2017 est.)
$1. 091 billion (2016 est.)
Exports:
$5. 776 billion (2017 est.)
$5. 023 billion (2016 est.)
Exports - commodities:
mineral f uels, or ganic chemicals
Exports - p artners:
Japan 36. 5%, Sout h Korea 16. 8%, Thailand 10. 6%, India 9.8%, Mal aysia 6.6%, Chi na 4.6% (2016)
Imports:
$3. 275 billion (2017 est.)
$3. 119 billion (2016 est.)
Imports - commod ities:
machi nery and mechanic al appli anc e parts, mineral f uels, mot or vehicl es, el ectric machiner y
Imports - p artners:
US 28. 4%, Malaysia 24%, Singapore 7.1%, Indonesia 5.7%, J apan 5. 3%, China 4.9%, Austr alia 4.3%
(2016)
Debt - external:
$0 ( 2014 est.)
$0 (2013)
note: public ext er nal debt onl y; pri vate ext er nal debt unavail able
Exchange rates:
Brunei an dollars (BND) per US doll ar -
1.394 (2017 est.)
1.3814 ( 2016 est.)
1.3814 ( 2015 est.)
1.3749 ( 2014 est.)
1.267 (2013 est.)
 Hide
Energy :: BRUNEI
Panel - Expanded
 Electricity access:
population without electricity: 104, 788
electrification - total population: 76%
electrification - urban areas: 79%
electrification - rural areas: 67% ( 2012)
Electricity - productio n:
3.948 billi on kW h (2015 est.)
Electricity - consumption:
3.679 billi on kW h (2015 est.)

Electricity - exports:
0 kW h (2016 est.)
Electricity - imports:
0 kW h (2016 est.)
Electricity - installed generating c apacity:
841, 000 kW (2015 est.)
Electricity - from fossil fuels:
99. 9% of tot al inst alled capacity (2015 est.)
Electricity - from nuclear fuels:
0% of t otal i nstall ed capaci ty (2015 est.)
Electricity - from hyd roelectric plants:
0% of t otal i nstall ed capaci ty (2015 est.)
Electricity - from o ther renewable sources:
0.1% of tot al i nstalled capacity (2015 est.)
Crude o il - production:
109, 100 bbl/ day (2016 est.)

Crude o il - exports:
119, 500 bbl/ day (2014 est.)
Crude o il - imports:
160 bbl/ day (2014 est.)
Crude o il - pro ved reserves:
1.1 billion bbl ( 1 January 2017 es)
Refined petroleum products - p roduction:
8,345 bbl/day (2014 est.)
Refined petroleum products - consumption:
18, 000 bbl/ day ( 2015 est.)
Refined petroleum products - exports:
314. 3 bbl/day (2014 est.)
Refined petroleum products - imports:
8,313 bbl/day (2014 est.)
Natural gas - production:

12 billion cu m (2015 est.)
Natural gas - consumption:
4.545 billi on c u m (2015 est.)
Natural gas - exports:
8.52 billi on cu m ( 2015 est. )
Natural gas - impo rts:
0 cu m ( 2014 est.)
Natural gas - proved reserves:
311. 5 billi on c u m (1 January 2017 es)
Carbon dioxide emissions from consumption of energy:
8.4 milli on Mt (2013 est.)
 Hide
Communications :: BRUNEI
Panel - Expanded
 Telephones - fixed lin es:
total subscriptions: 74, 213
subscriptions per 100 inhabitants: 17 (July 2016 es t.)

Telephones - mobile cellular:
total: 463, 000
subscriptions per 100 inhabitants: 108 (Jul y 2016 est.)
Telephone system:
general assessment: s ervice throughout the countr y is good; i nter nati onal ser vi ce is good t o
Southeast Asia, Mi ddl e East, W estern Eur ope, and the US
domestic: ever y servic e avail able
international: country code - 673; l andi ng point f or the SEA -ME-W E-3 optic al t elec ommunic ations
submarine cabl e that pr ovi des li nks to Asia, t he Mi ddl e East, and Eur ope; the Asia-America Gat eway
submarine cabl e network provi des new links to Asia and t he US; sat ellit e earth s tations - 2 Int elsat ( 1
Indi an Ocean and 1 Pacific Ocean) (2015)
Broadcast media:
state-controll ed Radi o Television Br unei (RTB) operat es 5 channels; 3 Malaysian TV stati ons are
avail abl e; for eign TV broadcasts are available vi a sat ellite syst ems; RTB operat es 5 radi o netwo rks and
broadc asts on multi ple fr equencies; British Forc es Broadc ast Ser vice (BFBS) pr ovides radio broadcasts
on 2 FM stations; some radio br oadcast stati ons from Mal aysi a ar e avail able vi a repeat ers (2017)
Internet country code:
.bn
Internet users:
total: 306, 000
percent of population: 71.2% (Jul y 2016 est.)
 Hide
Transportation :: BRUNEI
Panel - Expanded
 National air transpo rt system:

number of registered air carriers: 1
inventory of registered aircraft operated by air carriers: 10
annual passenger traffic on registered air carriers: 1, 150, 003
annual freight traffic on registered air carriers: 115.147 million mt -km (2015)
Civil airc raft registration country code prefix:
V8 ( 2016)
Airports:
1 (2013)
Airports - with paved runways:
total: 1
over 3,047 m: 1 (2017)
Heliports:
3 (2013)
Pipelines:
condensat e 33 km; condensate/gas 86 km; gas 628 km; oil 492 km (2013)
Roadways:
total: 3, 029 km
paved: 2,425 km
unpaved: 604 km (2010)
Waterways:
209 km (navigabl e by craft drawing less than 1. 2 m; the Belait, Brunei, and Tut ong Ri vers ar e major
transport links) (2012)
Merchan t marine:
total: 102
by type: general c argo 20, oil tanker 2, ot her 80 ( 2017)
Ports and termin als:
major seaport(s): Muara
oil terminal(s): Lumut, Seria
LNG terminal(s) (export): Lumut
 Hide
Military and Security :: BRUNEI
Panel - Expanded
 Military expenditures:
3.54% of GDP (2016)
3.28% of GDP (2015)
3.08% of GDP (2014)
2.28% of GDP (2013)
2.16% of GDP (2012)
Military branches:
Royal Brunei Armed Forc es: Royal Br unei Land Forces, Royal Br unei Navy, Royal Br unei Air Force
(Tenter a Udar a Dir aja Brunei) (2013)
Military service age and obligation:
17 years of age f or volunt ary militar y ser vice; non -Mal ays are i neli gi ble t o serve; recruits from the army,
navy, and air forc e all undergo 43 -week initial tr aini ng (2013)
 Hide
Transnational Issues :: BRUNEI
Panel - Expanded
 Disputes - internation al:
per Lett ers of Exchange signed in 2009, Mal aysia i n 2010 ceded two hydrocar bon c onc ession blocks to
Brunei i n exchange f or Brunei's sult an dropping claims to the Limbang corridor, which di vides Brunei;
nonetheless, Br unei claims a maritime boundary extending as far as a median wit h Vi etnam, t hus
asserting an implicit claim to Louis a Reef
Refugees and internally d isplaced persons:
stateless persons: 20, 524 (2016); not e - thousands of stateless persons, often ethnic Chi nese, are
permanent resi dents and t heir f amili es have lived in Brunei f or gener ations; obt aini ng citizenshi p is
difficult and requir es indivi duals to pass rigorous test s on Malay cult ure, c ustoms, and l angu age;
stateless resi dents recei ve an I nter nati onal Certificat e of I dentity, whic h enabl es them t o travel
overseas; the gover nment i s considering changing t he law prohibiti ng non - Brunei ans, incl udi ng
stateless permanent residents, from owni ng land
Illic it drugs:
drug trafficking and ill egall y importi ng contr olled substanc es are s erious offenses in Brunei and c arry a
mandator y death penalt y
Brunei, situated on the northern shore of the island of Borneo

in the South China Sea, is one of the smallest yet richest states in the world. With a
population of less than 500,000, its socialist society is arguably the closest any nation has
gotten to a total welfare state: the Sultan’s government pays for education, healthcare, and
most other living expenses of its citizens, financed through Brunei’s massive oil and natural
gas wealth, thus the nickname “Shellfare.” The Sultan is one of the richest men in the world
and he flaunts his wealth shamelessly. (At right, the Sultan’s (in)famous gold Rolls Royce.)
The tiny nation, covering only 2200 square miles, has been ruled by the same family for the
past 600 years. Due to its long history of monarchal rule, relatively small territory, and
fabulous wealth, the nation has a variety of culture and governmental quirks that American
diplomats encountered during their time there. Despite its high standard of living, the
country will likely face serious difficulties when the oil begins to run out, as Brunei
embodies the definition of a mono-economy, with oil and natural gas making up a full 99%
of its exports.
Brunei had a comparatively minor struggle for independence. In 1959, a new constitution
was written declaring Brunei a self-governing state, while its foreign affairs, security, and
defense remained the responsibility of the United Kingdom. A small rebellion erupted
against the monarchy in 1962, which was suppressed with help of the UK. Known as
the Brunei Revolt, it contributed to the failure to create the North Borneo Federation. The
rebellion partially affected Brunei’s decision to opt out of the Malaysian Federation. Brunei
gained its independence from the United Kingdom on 1 January 1, 1984, though its official
National Day, which celebrates the country’s independence, is held by tradition on February
23.
The Prince has been in the news for a lawsuit involving statues of questionable taste and
lambasted for his absurdly hedonistic lifestyle. The famed Beverly Hills Hotel, which is
owned by the royal family, was boycotted by several celebrities in 2014 after Brunei declared
it would rule under sharia law, and then in December 2015 the Sultan banned Christmas,
asserting that celebrating it would hurt Muslim communities.
The following excerpts go back to a (somewhat) simpler time, before absolutely power
corrupted absolutely. Alphonse La Porta worked as Deputy Director of the Malaysia, Burma,
and Singapore Affairs Office from 1982-1985. John Taylor worked as a Consular Officer in
the Kuching Consulate from 1968-1969. Robert Duemling served as a Consular Officer in
Kuala Lumpur from 1963-1966. Francis Tatu was in Brunei on temporary duty (TDY) and
witnessed the extravagant independence day celebration. Christopher Phillips served as
Ambassador to Brunei from 1989-1991.
As the first female ambassador to be posted to Brunei, from 1993-1996, Theresa Tull gained
a unique perspective on the status of women in the Islamic sultanate through her
interactions with the royal family and other ministers. As Director of the Office of
Indonesia, Malaysia, Brunei, and Singapore Affairs, from 1989-1992, Ambassador Richard
Teare observed the sultanate’s growing oil wealth as it sought to expand its role in world
affairs in the decade following independence.
Taylor, Duemling, Ambassador La Porta, Ambassador Phillips, Ambassador Tull, and

Ambassador Teare were all interviewed by Charles Stuart Kennedy. Mr. Taylor began his
interviews in April 2000, Brown began in November 1998, Duemling in September 1989, La
Porta in February 2004, Phillips in May 1993, Ambassador Tull in November 2004, and
Ambassador Teare in July 1998.
Read other Moments dealing with East Asia and the Pacific.
Population
 The current population of Negara Brunei Darussalam is 432,534 as of Tuesday, March 20,
2018, based on the latest United Nations estimates.
 Brunei Darussalam population is equivalent to 0.01% of the total world population.
 Brunei ranks number 175 in the list of countries (and dependencies) by population.
 The population density in Brunei Darussalam is 82 per Km 2 (213 people per mi2).
 The total land area is 5,270 Km2 (2,035 sq. miles)
 79.9 % of the population is urban (346,732 people in 2018)
 The median age in Brunei Darussalam is 30.5 years.
Population of Brunei Darussalam (2018 and historical)

Yearly Urban Co
% Yearly Migrants Median Fertility Density Pop Urban Sh
Year Population Change Change (net) Age Rate (P/Km²) % Population Wo
2018 434,076 1.25 % 5,379 352 30.5 1.89 82 78.7 346,732

%
2017 428,697 1.30 % 5,501 352 30.5 1.89 81 79.7 341,513

%
2016 423,196 1.35 % 5,654 352 30.5 1.89 80 79.4 336,216

%
2015 417,542 1.44 % 5,776 406 30.0 1.90 79 79.2 330,841

%
2010 388,662 1.26 % 4,701 -418 27.5 1.80 74 77.8 302,468

%
Yearly Urban Co
2018 434,076 1.25 % 5,379 352 30.5 1.89 82 78.7 346,732

%
2005 365,158 1.85 % 6,383 669 26.8 1.99 69 74.0 270,354

%
2000 333,241 2.32 % 7,210 643 25.5 2.51 63 70.9 236,122

%
1995 297,192 2.81 % 7,681 774 24.0 3.08 56 68.1 202,503

%
1990 258,785 2.88 % 6,855 568 23.2 3.47 49 65.4 169,145

%
1985 224,512 2.97 % 6,113 587 21.2 3.79 43 61.8 138,847

%
1980 193,949 3.71 % 6,456 1,467 20.2 4.45 37 59.6 115,617

%
1975 161,671 4.52 % 6,418 1,954 19.6 5.49 31 61.7 99,680

%
1970 129,583 4.82 % 5,432 1,927 18.4 5.90 25 61.7 80,004

%
1965 102,425 4.61 % 4,136 1,053 21.1 6.90 19 52.7 53,949

%
1960 81,745 5.21 % 3,665 1,006 19.5 6.89 16 43.4 35,509

%
Yearly Urban Co
2018 434,076 1.25 % 5,379 352 30.5 1.89 82 78.7 346,732

%
1955 63,420 5.73 % 3,084 1,053 21.1 6.90 12 34.6 21,941

%
Brunei Darussalam Population Forecast

Yearly Urban Co
2020 444,519 1.26 % 5,395 352 32.4 1.85 84 80.3 356,934

%
2025 468,771 1.07 % 4,850 352 34.8 1.80 89 81.3 381,027

%
2030 489,666 0.88 % 4,179 352 36.8 1.76 93 82.3 402,885

%
2035 506,838 0.69 % 3,434 352 38.9 1.74 96 83.3 422,232

%
2040 520,202 0.52 % 2,673 352 40.8 1.72 99 84.2 438,003

%
2045 530,096 0.38 % 1,979 352 42.3 1.71 101 84.9 449,859
%
Yearly Urban Co
2050 536,723 0.25 % 1,325 352 43.6 1.71 102 85.4 458,230
%
Source: Worldometers (www.Worldometers.info)

Elaboration of data by United Nations, Department of Economic and Social Affairs, Population Division. World Population Prospects: The
2017 Revision. (Medium-fertility variant).
See also
 China vs. E.U. vs. U.S. vs. Japan (Population and GDP comparison)
 Asia Population
 World Population
 World Map
 World Population by Country
back to top ↑
Notes
The Brunei Darussalam Population (Live) counter shows a continuously updated estimate of the
current population of Negara Brunei Darussalam delivered by Worldometers' RTS algorithm, which
processes data collected from the United Nations Population Division.
The Population of Brunei Darussalam (1950 - 2018) chart plots the total population count as of July 1
of each year, from 1950 to 2018.
The Yearly Population Growth Rate chart plots the annual percentage changes in population registered
on July 1 of each year, from 1951 to 2018. This value can differ from the Yearly % Change shown in the
historical table, which shows the last year equivalent percentage change assuming homogeneous change
in the preceding five year period.
Definitions
Year: as of July 1 of the year indicated.
Population: Overall total population (both sexes and all ages) in the country as of July 1 of the year
indicated, as estimated by the United Nations, Department of Economic and Social Affairs, Population
Division. World Population Prospects: The 2017 Revision. For forecasted years, the U.N. medium-fertility
variant is used.
Demographics of Brunei
From Wikipedia, the free encyclopedia
The demographic features of Brunei include population density, ethnicity, education level, health of
the populace, economic status, religious affiliations and other aspects of the population. Like
neighbouring countries, Brunei is a Malay-dominated country. Many cultural and linguistic
differences make Brunei Malays distinct from the larger Malay populations in
nearby Malaysia and Indonesia, even though they are ethnically related and share
the Muslim religion.
Brunei has a hereditary nobility with the title Pengiran these are, more often than not, related to the
Sultan by blood. The Sultan can award to commoners the title Pehin, the equivalent of a life
peerage awarded in the United Kingdom. The Sultan also can award his subjects the Dato, the
equivalent of a knighthood in the United Kingdom, and Datin, the equivalent of a damehood.
Bruneians adhere to the practice of using complete full names with all titles, including the
title Haji (for men) or Hajjah (for women) for those who have made the Haj pilgrimage to Mecca.
Many Brunei Malay women wear the tudong, a traditional head covering. Men wear the songkok, a
traditional Malay cap. Men who have completed the Haj wear a white songkok.
The requirements to attain Brunei citizenship include passing tests in Malay culture, customs
and language. Stateless permanent residents of Brunei are given International Certificates of
Identity, which allow them to travel overseas. The majority of Brunei's Chinese are permanent
residents, and many are stateless.
Petroleum wealth allows the Brunei Government to provide the population with one of Asia's
finest health care systems. The Brunei Medical and Health Department introduced the region's first
government "flying doctor service" in early 1965. Malariahas been eradicated, and cholera is virtually
nonexistent. There are three general hospitals--in Bandar Seri Begawan, Tutong, and Kuala Belait--
and there are numerous health clinics throughout the country.
Education starts with preschool, followed by 6 years of primary education and up to 6 years
of secondary education. Nine years of education are mandatory. Most of Brunei's college students
attend universities and other institutions abroad, but approximately 2,542 study at the University of
Brunei Darussalam. Opened in 1985, the university has a faculty of over 300 instructors and is
located on a sprawling campus at Tungku, overlooking the South China Sea.
The official language is Malay, but English is widely understood and used in business. Other
languages spoken are several Chinese dialects, Iban, and a number of native dialects. Islam is the
official religion, but religious freedom is guaranteed under the constitution.
Contents
[hide]
 1Population
o 1.1UN estimates[1]
o 1.2Structure of the population [2]
o 1.3Median age
o 1.4Population growth rate
o 1.5Net migration rate
o 1.6Sex ratio
o 1.7Urbanization
 2Vital statistics
o 2.1UN estimates [1]
o 2.2Registered births and deaths[3][4]
o 2.3Life expectancy at birth
 3Ethnic groups
 4Languages
 5Religions
 6HIV/AIDS
 7Nationality
 8Literacy
 9Education expenditures
 10See also
 11References
Population[edit]
423,196 (2016 est.)
UN estimates[1][edit]
Total population Population aged 0-14 Population aged 15-64 Population aged 65+
(thousands) (%) (%) (%)
1950 48 36.4 58.7 4.9
1955 63 39.5 56.1 4.4
1960 80 42.1 53.8 4.1
1965 100 44.7 51.4 3.9
1970 125 41.1 55.0 3.8
1975 157 39.8 56.3 3.8

1980 189 38.7 58.4 3.0
1985 219 38.7 58.3 3.0
1990 252 35.4 61.8 2.8
1995 290 33.3 63.7 3.0
2000 327 30.3 66.7 2.9
2005 363 28.2 68.6 3.2
2010 399 26.2 70.2 3.6
Structure of the population [2][edit]

Structure of the population (20.06.2011) (Census) :
Age Group Male Female Total %
Total 203 149 190 223 393 372 100
0-4 15 678 14 653 30 331 7,71
5-9 17 269 16 365 33 634 8,55
10-14 18 448 17 015 35 463 9,02
15-19 17 948 17 013 34 961 8,89
20-24 19 950 18 257 38 207 9,71

25-29 20 749 18 445 39 194 9,96
30-34 19 322 17 619 36 941 9,39
35-39 17 329 16 423 33 752 8,58
40-44 15 262 14 819 30 081 7,65
45-49 12 836 11 754 24 590 6,25
50-54 10 318 9 458 19 776 5,03
55-59 7 170 6 872 14 042 3,57
60-64 4 160 4 354 8 514 2,16
65-69 2 583 2 501 5 084 1,29
70-74 1 833 2 079 3 912 0,99
75-79 1 195 1 398 2 593 0,66
80-84 701 703 1 404 0,36
85+ 398 495 893 0,23
Age
Male Female Total Percent
group
0-14 51 395 48 033 99 428 25,28

15-64 145 044 135 014 280 058 71,19
65+ 6 710 7 176 13 886 3,53
Median age[edit]
total: 27.5 years
male: 27.5 years
Population growth rate[edit]
100.785% (2008 est.)
Net migration rate[edit]
2.74 migrant(s)/1,000 population (2009 est.)
Sex ratio[edit]
at birth: 1.05 male(s)/female
under 15 years: 1.06 male(s)/female
15-64 years: 1 male(s)/female
65 years and over: 0.93 male(s)/female
total population: 1.01 male(s)/female (2008 est.)
Urbanization[edit]
Urban population: 79% of total population (2009)
Rate of urbanization: 2.8% annual rate of change (2005-10 est.)
Vital statistics[edit]
UN estimates [1][edit]
Liv
Natu
e
Dea ral
birt
Peri ths chan CB CD N TF IM
hs
od per ge R1 R1 C1 R1 R1
per
year per
yea
year
r
195
0- 3 1 2 49. 13. 37 7.0 90.
195 000 000 000 6 5 .3 0 2
5
195
5- 3 1 2 43. 10. 37 6.3 68.
196 000 000 000 5 6 .1 8 8
0
196
0- 4 1 3 41. 34 6.5 52.
8.7
196 000 000 000 9 .0 6 1
5
196
5- 4 1 3 35. 29 5.5 39.
7.1
197 000 000 000 1 .6 9 1
0
197
0- 5 1 4 37. 29 5.8 29.
6.3
197 000 000 000 4 .2 7 3
5
197
5- 6 1 5 34. 25 4.7 21.
5.2
198 000 000 000 4 .5 1 9
0
198
0- 6 1 5 29. 26 3.9 16.
4.4
198 000 000 000 9 .3 2 4
5
198
5- 7 1 6 29. 23 3.7 12.
3.9
199 000 000 000 8 .6 2 2
0
199
0- 8 1 7 28. 25 3.2
3.5 9.1
199 000 000 000 1 .0 8
5
199
5- 7 1 6 23. 22 2.6
3.1 6.8
200 000 000 000 9 .2 0
0
200
0- 8 1 7 21. 20 2.2
3.0 5.1
200 000 000 000 9 .8 8
5
200
5- 8 1 6 20. 16 2.1
3.1 4.8
201 000 000 000 1 .5 1
0
1
CBR = crude birth rate (per 1000); CDR = crude death rate (per
1000); NC = natural change (per 1000); TFR = total fertility rate
(number of children per woman); IMR = infant mortality rate per
1000 births
Registered births and deaths[3][4][edit]
Cr Cr
ude ude
Nat
Avera bir dea
ural
ge Liv Nat th th
cha T
popul e Dea ural rat rat
nge F
ation bir ths cha e e
(per R
(x ths nge (pe (pe
100
1000) r r
0)
100 100
0) 0)
2
19 1 47. 17.
45 07 766 29.7
49 307 1 4
3
2
19 1 50. 18.
48 31 826 32.4
50 490 3 0
6
2
19 2 58. 14.
51 80 708 43.7
51 097 4 8
5
54 2 865 37.4
19 1 54. 16.
80
52 9 944 0 6
2
19 2 51. 14.
57 90 808 37.4
53 095 8 4
3
3
19 2 54. 12.
60 33 776 41.9
54 556 6 7
2
3
19 2 55. 13.
63 60 878 41.9
55 722 4 5
0
4
19 3 59. 13.
66 07 904 46.0
56 172 1 1
6
3
19 1 2 44. 15.
70 32 29.1
57 138 182 3 2
0
4
19 3 55. 11.
73 39 911 43.6
58 488 0 4
9
4
19 3 49. 11.
76 20 935 38.4
59 266 4 0
1
4
19 3 45. 10.
80 10 917 35.4
60 188 6 2
5
4
19 3 49.
83 31 606 6.9 42.1
61 706 0
2
3
19 3 43.
87 98 628 6.8 36.4
62 352 3
0
3
19 2 36.
91 52 655 6.8 29.9
63 866 7
1
4
19 3 41.
95 17 621 6.2 35.6
64 557 8
8
4
19 3 39.
100 19 662 6.3 33.6
65 531 9
3
4
19 3 37.
104 08 657 6.0 31.5
66 432 5
9
4
19 3 38.
109 38 756 6.6 31.8
67 625 4
1
4
19 4 41.
114 91 715 6.0 35.3
68 197 3
2
4
19 3 36.
119 61 691 5.5 31.4
69 923 9
4
4
19 4 37.
125 82 716 5.5 31.6
70 107 1
3
19 4 38.
131 5 801 5.9 32.2
71 380 1
18
1
5
19 4 35.
137 00 742 5.2 30.0
72 266 3
8
5
19 4 34.
144 03 708 4.9 29.8
73 326 7
4
5
19 4 33.
150 01 640 4.3 29.2
74 373 4
3
5
19 4 33.
157 14 728 4.7 28.3
75 413 0
1
5
19 4 32.
163 30 667 4.1 28.4
76 633 5
0
5
19 4 31.
170 39 748 4.4 27.4
77 649 8
7
5
19 4 31.
176 59 731 4.1 27.5
78 859 7
0
5
19 5 32.
183 87 728 4.0 28.1
79 149 1
7
5
19 5 30.
189 76 742 3.9 26.5
80 025 5
7
5
19 5 30.
195 87 705 3.6 26.5
81 172 1
7
5
19 5 29.
201 95 783 3.9 25.7
82 169 6
2
5
19 5 28.
207 98 717 3.5 25.4
83 266 9
3
6
19 5 29.
213 33 768 3.6 26.1
84 562 7
0
6
19 5 30.
219 68 794 3.6 26.9
85 888 5
2
6
19 6 30.
225 92 723 3.2 27.5
86 197 7
0
7
19 6 30.
232 08 765 3.3 27.3
87 323 6
8
6
19 6 28.
238 88 777 3.3 25.6
88 104 9
1
6
19 6 28.
245 92 827 3.4 24.9
89 099 3
6
19 6 27.
252 7 770 3.1 24.8
90 241 8
01
1
7
19 6 27.
259 10 852 3.3 24.1
91 254 4
6
7
19 6 27.
267 29 887 3.3 24.0
92 403 3
0
7
19 1 6 26.
274 31 3.7 22.9
93 018 296 7
4
7
19 1 6 26.
282 40 3.5 22.7
94 000 400 2
0
7
19 1 6 25.
290 50 3.5 22.4
95 000 500 9
0
7
19 1 6 25.
297 63 3.4 22.3
96 002 631 7
3
7
19 6 24.
305 45 883 2.9 21.6
97 576 5
9
7
19 6 23.
312 41 928 3.0 20.8
98 483 7
1
7
19 6 23.
320 40 905 2.8 20.3
99 503 2
8
7
20 6 22.
327 48 965 3.0 19.9
00 516 9
1
7
20 1 6 22.
334 36 3.0 19.0
01 014 349 0
3
7
20 1 6 21.
342 46 3.0 18.8
02 041 423 9
4
7
20 1 6 20.
349 04 2.9 17.3
03 010 037 2
7
7
20 1 6 20.
356 16 2.8 17.3
04 010 155 1
5
6
20 1 5 19.
363 93 3.0 16.1
05 072 861 1
3
6
20 1 5 17.
370 52 3.0 14.7
06 095 431 6
6
6
20 1 5 16.
378 31 3.1 13.6
07 174 140 7
4
6
20 1 5 16.
385 42 2.8 13.9
08 091 333 7
4
20
09
20
10
6
20 1 5 17. 1.
72 3.1 14.0
11 235 489 1 9
4
6
20 1 5 17. 1.
90 3.0 14.3
12 216 693 3 9
9
6
20 1 5 16. 1.
68 3.4 13.0
13 398 282 4 9
0
6
20 1 5 16. 1.
89 3.6 13.2
14 470 421 7 9
1
6
20 1 5 16.
69 3.7 12.3
15 547 152 1
9
Life expectancy at birth[edit]

total population: 75.52 years
male: 73.32 years
Ethnic groups[edit]
Population of Brunei according to
ethnic group 1947-2001[3]
E cens cens cens cens cens cen

t us us us us us sus
h 194 196 197 198 199 200
n 7 0 1 1 1 1
i
c
g N N N N N N
r u u u u u u
o m %m %m %m %m %m %
u b b b b b b
p e e e e e e
r r r r r r
4
M
5 5
a
, 3
l
1 .
a
3 8
y 1 1
1 5 8
2 7
6 4 9 6 6 6
5 4
, 1 , 5 5 6
, ,
K 7 . 2 . . .
7 3
e 4 2
4
6 5
1
2
1
9
d 2 , 5
7
7 9
a 2 .
y 9 1
a 1
n
1
C
2 3 3 4
h 8
2 1 2 1 2 9 2 0 1
i ,
0 , 6 , 3 , 0 , 5
n 3
. 7 . 9 . 4 . 6 .
e 0
4 9 0 2 4 6 5 2 6
s 0
5 5 1 1
e
D 4
u , 5
2
s 8 .
u 7 8
n 3
1 1
8
5 5
, 6 7 6
1 3 , ,
I 5 . . .
, 3 , 4 1 6
b 5 3 9 0
3 . 9 . 7 6
a 2
3 3 0 6 5 5
n
0 0
M 2
6 3 0
e ,
. 1 .
l 5
a 1 2 8 4
n 7
a
u
I
n 2 5
d , 1 , 3
i 1 . 9 .
a 6 6 1 1
n 1 2 9 2
3
s 1 2 9 1
, 4
, 8 , 1
5 .
7 . 8 .
6 3
6 9 7 5
O 8 5
4 6 7
t
, 3 , 3
h
3 . 5 .
e
5 2 6 4
r
0 0
s
T
o
40,6 83,8 136, 192, 260, 332,
t
57 77 256 832 482 800
a
l
1
The Kedayan were only mentioned as a separate
ethnic group in the 1960 census; they are
probably included in the Malay in the other
censuses.
2
included in 'Others'
Bruneian (Malay or also called Kedayan) 67%, Chinese 15%, indigenous 6%, other
(including Indians) 12%. Indigenous groups include the Iban people, Murut,(a branch of
the Dayak people), the Dusun and the Melanau.
Languages[edit]
Main article: Languages of Brunei
Malay (official), English, Chinese
Religions[edit]
Main article: Religion in
Brunei
Muslim (official) 67%, Buddhist 13%, Christian 10%, indigenous beliefs and non-religious,
Atheist or Agnostic 10%
HIV/AIDS[edit]
Adult prevalence rate: less than 0.1% (2003 est.)
People living with HIV/AIDS: less than 200 (2003 est.)
Deaths: less than 200 (2003 est.)
National
ity[edit]
Noun: Bruneian(s)
Adjective: Bruneian
Lit
era
cy[e
dit]
Definition: age 15 and over can read and write
Total population: 93.9%
Male: 96.3%
Female: 91.4% (2002)
E
d
u
c
a
t
i
o
n
e
x
p
e
n
d
i
t
u
r
e
s
[
e
d
i
t
]
5.2% of total GDP (2000)
S
e
e
a
l
s
o
[
e
d
i
t
]
Ethnic Chinese in BruPEOPLE OF BRUNEI

People in Brunei are called Bruneians. The are Muslim Malay people are similar to the Malays in
Malaysia. Malays are a predominately Muslim ethnic group that make up a large portion of the
populations in Malaysia, Indonesia and were the descendants for many people in the Philippines.
The adjective Bruneian refers to the people of Brunei.
There are 412,000 people in Brunei (estimated 2012). About 73 percent of all Bruneians live in
urban areas (compared to 76 percent in the U.S.). The other 27 percent live mostly in small
agricultural villages orkapongs (traditional fishing villages). Bruneians enjoy one of the highest
standards of living in the world with a per capita income of around $30,000 a year. The population is
growing at the rate of 1.6 percent a year (compared to -.2 percent in Britain and 3.0 percent in
Kenya). The average life expectancy is 74 years; about 30 percent of all Bruneians are under 15,
and three percent are over 60.
Malays make up 65.7 percent of the populations; Chinese, 10.3 percent, indigenous people, 3.4
percent and other, 20.6 percent. There are about 25,000 Iban and Dusan tribal people which live
rain forests. The are some Indians. Some of the others are foreign laborers brought in to work as
construction workers, domestic help and perform jobs that Bruneians don’t want to do.
The people of Brunei lack an identity. If you ask someone to take you out for Brunei food, they'll
likely take you to either a Chinese, Malaysian or Indonesian restaurant." Malays are mostly Muslims.
Traditionally farmers and fishermen, they have made great advances in the last 30 years. Most
ethnic Chinese are non-Muslim. They have traditionally controlled the businesses in Brunei. The
Indians are descendants of laborers originally from India, Pakistan and Bangladesh brought by the
British. Some of them are Muslims.
Malay Cultures in Brunei

Brunei's culture is mainly derived from the Old Malay World, a territory which covered the Malay
Archipelago. Brunei’s culture is therefore deeply rooted in its Malay origins, which are reflected in the
nation’s language, architecture, ceremonies, and customs governing daily life. Though various
foreign civilisations have played a role in forming Brunei’s rich history, the traditions of the Old Malay
World have left an indelible mark on the culture of modern Brunei. [Source: Brunei Tourism ~]
Today, Bruneians are predominantly Malay, though significant Chinese, Indian and indigenous
Bornean populations add to the cultural makeup of Brunei. Brunei’s blend of cultures, customs,
beliefs and customs is therefore very similar to that of Malaysia. The nation’s official language is
Malay, but English is widely spoken by most of the population, and most signs in the country are
written in Roman script.
If Malay traditions are Brunei’s cultural root, then Islam is its heart. The nation’s Malay Islamic
Monarchy is a uniquely Bruneian blend combining the best of Malay culture with the teachings of
Islam and a mutual respect between ruler and subjects. This national philosophy is aimed at forging
a stronger sense of identity as well as fostering unity and stability, and it forms the backbone of
Bruneian cultural identity. While Brunei is indeed a devoutly Muslim country, the national philosophy
is one of respectful tolerance, allowing for the practice of other religions and beliefs.
Borneo Cultures
The Southeast Asian island of Borneo — third largest island in the world — has captivated the
imagination of explorers and travellers for centuries with its alluring mix of indigenous culture and
untamed rainforest. [Source: Brunei Tourism ~]
Approximately 16 million people live on the island of Borneo, which is shared by Malaysia,
Indonesia and Brunei Darussalam. The island's population is comparatively low for the region, owing
largely to the fact that up until a few decades ago, Borneo was completely covered by dense
rainforest with poor soil for agriculture. This, combined with rugged terrain, unnavigable rivers and
the fierce head-hunter reputation of its inhabitants, ensured that the island remained
underdeveloped for many years, giving Borneo a legendary mystique as one of the most mysterious
and exotic places on Earth. For thousands of years, this image was fairly close to the truth. Borneo
has been inhabited for at least 35,000 years, and life for many Borneans has changed little over the
centuries. Most people lived in harmony with nature, leading nomadic or semi-nomadic lifestyles,
travelling over vast areas in search of wild boar and other products of the forest.
Around three thousand years ago, traders from other lands began to frequent Borneo, connecting
the island to a larger trading network extending to China, India, and beyond. Locals collected exotic
products like bird's nests and sandalwood for trade abroad but otherwise, life went on as before.
Approximately 500 years ago, Islam arrived to the island, and a number of Muslim kingdoms were
established, the largest of which was Brunei, which once controlled most of the northern coast. The
name Borneo is in fact derived from the name Brunei.
Today, Borneo is still home to thousands of indigenous ethnic minorities which add to the island’s
diversity and local colour. While Borneo is rapidly modernising, indigenous culture still thrives,
evident in the many traditional longhouse communities that dot the landscape of Brunei and in the
native handiworks and crafts they continue to produce. Headhunting, however, is a pastime which
thankfully has retreated into legend!
Borneo
Borneo is the third largest island in the world after Greenland and New Guinea. Straddling the
equator, it covers 750,000 square kilometers (290,000 square miles), more than twice the area of
the British Isles or more than Texas and Louisiana combined, and measures about (1290 kilometers
(800 miles) from north to south and 800 kilometers (500 miles) from east to west. The northern 25
percent is occupied the Malaysian states of Sabah and Sarawak, and the Islamic sultanate of
Brunei; and the southern 75 percent is occupied by the Indonesian state of Kalimantan.
Borneo is part of an archipelago called the Greater Sunda Islands. It is thinly populated and covered
by mountains and rain forests. Most of the cities and towns are along the coast. The soil is poor.
Large areas of the coast are made up of marshes and mangrove swamps. Most of the interior
consists of rugged mountains interspersed with deep gorges. This area is laced with clear and
whiskey-colored streams. The highest point 13,455-foot-high Mount Kinabulu in Sabah. In
Kalimantan few areas rise above 3,000 feet. The highest point, in the central range there is 9,582
feet.
The rain forest on Borneo covers an area about the size of France but is shrinking all the time as
logging, palm oil and mining interests penetrate deep into its interior. Valuable ironwood, teak,
ebony, sandalwood and plywood-producing rain forest trees have largely been harvested. Crops
grown on Borneo include rubber, palm oil, rattan, hemp, sago, pepper, sugar cane and rice. Oil has
been found in the east and north. Gold is panned from the rivers and iron ore, antimony, lead, zinc,
arsenic, copper, mercury, chromite and silver are all found here but are generally too expensive to
mine profitably.
Borneo was once connected to the Southeast Asian mainland and the plant and animal life in both
places are similar. There are orangutans, gibbons, monkeys, honey bears, giant butterflies, and
black hornbills (sacred to the Dayaks), clouded leopards, wild pigs and ,a few elephants and rhinos.
They are no tigers. Freshwater dolphins live in Mahakam River in east Kalimantan. Crab-eating
monkeys and crocodiles live in the marshes. Typically in Borneo you find 100 or different tree
species in one hectare and 200 or 300 plant species in an area the size of a living room. Even
though there over 3,000 tree species on Borneo dipterocarps make up half of all the giant canopy
trees. Hundreds of orchid species are found in Borneo.
Borneo doesn’t have as pronounced rainy and wet season as other places in Southeast Asia have.
Rain falls steadily throughout the year. rainfall amounts are often high. The people of Borneo
traditionally raised dry rice, sago, tapioca, ad sweet potatoes and hunted, fished and gathered wild
plants from the forest. Because the terrain is so rough and waterlogged there are few good roads.
Rivers have traditionally provided the main transportation routes.
About 19 million people live in Borneo with roughly 75 percent of them in Indonesia and 25 percent
in Malaysia and Brunei. The original inhabitants are Dayaks, a tribe that only recently gave up head
hunting and were once referred to as the "wild men of Borneo." The coastal areas are dominated by
Muslim Malays. Some of them are Dayaks who began converting to Islam after the 15th century.
Other group such as the Javanese, Sudanese, Madurese, Chinese and Bugis from Sulawesi arrived
mostly in the 20th century, particularly in the last three decades as part of Indonesia's transmigration
program. The Dayaks are now greatly outnumbered by Malays and Indonesians from other islands.
Population of Brunei
Population: 422,675 (July 2014 est.), country comparison to the world: 175. Age structure: 0-14
years: 24.2 percent (male 52,753/female 49,548); 15-24 years: 17.3 percent (male 36,187/female
36,965); 25-54 years: 46.9 percent (male 96,006/female 102,028); 55-64 years: 7.6 percent (male
16,542/female 15,589); 65 years and over: 4 percent (male 8,301/female 8,756) (2014 est.).
Dependency ratios: total dependency ratio: 41.8 percent; youth dependency ratio: 35.3 percent;
elderly dependency ratio: 6.5 percent; potential support ratio: 15.5 (2014 est.). Median age: total:
29.3 years; male: 28.9 years; female: 29.6 years (2014 est.)[Source: CIA World Factbook =]
Population growth rate: 1.65 percent (2014 est.), country comparison to the world: 74. Birth rate:
17.49 births/1,000 population (2014 est.), country comparison to the world: 107. Death rate: 3.47
deaths/1,000 population (2014 est.), country comparison to the world: 216. Net migration rate: 2.47
migrant(s)/1,000 population (2014 est.), country comparison to the world: 39. =
Sex ratio: at birth: 1.05 male(s)/female; 0-14 years: 1.07 male(s)/female; 15-24 years: 0.98
male(s)/female; 25-54 years: 0.94 male(s)/female; 55-64 years: 0.99 male(s)/female; 65 years and
over: 0.95 male(s)/female; total population: 1 male(s)/female (2014 est.). =
Population density (per sq. km): 72. 76 per cent of people live in urban areas, concentrated along
the coast; growth 2.1 per cent p.a. 1990–2012; birth rate 16 per 1,000 people (36 in 1970); life
expectancy 78 years (67 in 1970). Population by Racial Group: Malays: 259,600; Chinese: 43,100;
Others: 87,300. [Source: thecommonwealth.org ^^]
Malays make up 65.7 percent of the populations; Chinese, 10.3 percent, indigenous people, 3.4
percent and other, 20.6 percent. There are about 25,000 Iban and Dusan tribal people which live
rain forests. The are some Indians. Some of the others are foreign laborers brought in to work as
construction workers, domestic help and perform jobs that Bruneians don’t want to do. The Bruneian
government runs a housing scheme for landless indigenous people.
Languages in Brunei
Bahasa Melayu (Malay) is the official language. It is similar to Bahasa Melayu (also known as
Bahasa Malaysian, the national language of Malaysia) and Bahasa Indonesian (the language
spoken in Indonesia). It is not a tonal language like Chinese or Thai. It is not difficult to pick up a few
words. English is widely spoken and understood particularly in the business community. It is widely
used as a business and working language. It is also the language of instruction in secondary and
tertiary education
English is spoken by most Bruneians to varying degrees. Brunei is a former British colony and
English is taught in the school. Visitors generally have no problem getting by without knowing any
Malay. Various indigenous groups such as the Dusun, Murut and Iban speak in their respective
dialects while the Chinese speak Mandarin, Hokkien and Cantonese while being equally conversant
in Malay. Tamil is spoken by ethnic Indians.
A few Malay words (English, Malay): 1) Good morning --- Selamat Pagi; 2) Good afternoon ---
Selamat Petang; 3) Good night --- Selamat Malam; 4) Thank you --- Terima Kasih; 5) You're
welcome --- Sama-sama; 6) What is your name? --- Siapa Nama Awda?; 7) My name is ... --- Nama
saya ...; 8) Excuse me --- Maafkan saya; 9) Yes --- Ya; 10) No --- Tidak; 11) How much? ---
Berapa?; 12) Where is the toilet? --- Di mana tandas?; 13) I want to go ... --- Saya mahu pergi ke ...;
14) Turn right --- Belok ke kanan; 15) Turn left --- Belok ke kiri; 16) Go straight --- Jalan terus.
Religion in Brunei
Religions: Muslim (official) 78.8 percent, Christian 8.7 percent, Buddhist 7.8 percent, other (includes
indigenous beliefs) 4.7 percent (2011 est.) Catholics make up 6.8 percent of the population. There
are a significant number of Hindus of Indian origin.. Some Chinese are Confucians and Taoists but
more are Christians. The national ideology, Melayu Islam Beraja (MIB, Malay Muslim monarchy)
fuses Islamic values and Brunei. Brunei has sizeable Christian and Buddhist communities. Most are
Chinese. There are an estimated 30,000 Filipino citizens in Brunei, many of them Catholic.
Modern scholars date the spread of Islam to Brunei Darussalam to the late 13th century. Prior to
this, ancient Malay Culture was based on animistic and Indic culture. Islam gradually eroded these
elements and thus, today’s Malay culture is now more identifiable with Islam. With over two thirds of
its population professing the Islamic faith, Brunei is ruled according to the national philosophy of the
Malay Islamic Monarchy, intertwining Malay traditions with Islam and deep-rooted respect for the
nation’s monarchy. Bruneians practice a devout but tolerant brand of Islam, which encompasses
sincere respect and devotion, while still remaining open to other faiths and beliefs. [Source: Brunei
Tourism ~]
Since gaining independence from the British in 1984, Brunei has adopted the national philosophy of
the Malay Islamic Monarchy (Melayu Islam Beraja), a system that encompasses strong Malay
cultural influences, stressing the importance of Islam in daily life and governance, and respect for the
monarchy as represented by His Majesty The Sultan. It is a philosophy of tolerance, which allows
other cultures to follow individual traditions and to practice other religions.
According to kwintessential.co.uk: Most Bruneians are Muslims and as such their lives revolve
around the duties afforded to them by Islam. Alcohol is banned from the country however pork is
allowed for non-Muslims. Gender relations are also governed by Islamic principles and etiquette.
Shaking hands across genders is rare. Bruneians practice a devout but tolerant brand of Islam,
which includes devotion, yet allows other faiths and beliefs. [Source: kwintessential.co.uk]
Islam in Brunei
Islam is the official religion of Brunei Darussalam as stated in the Brunei Constitution, with His
Majesty the Sultan and Yang Di-Pertuan as the head of the Islamic faith in the country. Islam plays a
central role in the life of Muslims in Brunei Darussalam. Other religious beliefs such as Christianity
and Buddhism are practiced freely by other ethnic group.
The level of Islamic zeal varies somewhat from place to place. Muslims living in urban areas tend to
be more liberal and Westernized than those living in the countryside. Extremely conservative Islam
is not particularly strong in Brunei.The majority of Muslim women wear ankle-length caftans (loose
dresses), often made from shimmering materials, and tudungs, pharaoh-like head scarves that are
fastened below the chins with a pin and sometimes hang down like boy-scout neckerchiefs. Others
wear head coverings that are wrapped around the head and are not pinned under the chin and look
like head scarves worn by women in the Middle East.
In 2006, Nicholas D. Kristof wrote in the New York Times, “At the moment I’m in Brunei, a Muslim
country nestled in Southeast Asia. At the University of Brunei, women outnumber men. Women here
drive, fill senior offices in government and the private sector, serve as ambassadors and are pilots
for the national airline. “Young women have equal opportunities now — it’s up to your capability,”
said Lisa Ibrahim, president of the Young Entrepreneurs Association of Brunei. Brunei has gold-
domed mosques in its skyline, and the sultan has two wives. But Brunei is also home to churches
and Hindu temples serving a multiethnic society. Young people flirt together in the cafes, and non-
Muslims are allowed to drink alcohol. “We tend to be more tolerant,” Yusof Halim, a prominent
lawyer in Brunei, said of Asian Muslims. He then confided: “My honest opinion is that Arabs are male
chauvinists.” [Source: Nicholas D. Kristof, New York Times, December 10, 2006]
In recent years, Brunei has become more conservative. Alcohol is no longer sold in bars or
restaurants. Sharia (Islamic law) was mandated in 2014 (See Justice system). Brunei law states that
all Moslem citizens of Brunei must go to a mosque on Friday. In the seventies it was not unusual for
traffic to come to a complete stop as the devoted emptied out of their cars to pray. The workweek in
Brunei extends Saturday to Wednesday. The weekend is Thursday and Friday, Friday being the
Muslim Sabbath
Visitors to Brunei will see that Islamic influences form a central foundation of the nation’s heritage.
As Islam is the foundation for the life of the average Bruneian, many of the nation’s cultural practices
and customs are intrinsically linked with religion. Aesthetically, Islam introduced important
architectural features such as the ubiquitous mosques and art styles such as the tile mosaics seen
throughout the nation. Other culturally enriching additions include the use of Jawi script, the
abundance of religious texts and even foods and cooking styles.
According to kwintessential.co.uk: Most Bruneians are Muslims and as such their lives revolve
around the duties afforded to them by Islam. Alcohol is banned from the country however pork is
allowed for non-Muslims. Gender relations are also governed by Islamic principles and etiquette.
Shaking hands across genders is rare. Bruneians practice a devout but tolerant brand of Islam,
which includes devotion, yet allows other faiths and beliefs. [Source: kwintessential.co.uk]
According to kwintessential.co.uk: Muslims must pray five times a day – at dawn, noon, afternoon,
sunset, and evening. Friday is the Muslim holy day. Everything is closed. Many companies as well
as government offices also close on Sunday and Saturday afternoon. During the fasting month of
Ramadan, government staff works a six-hour day and entertainment and sporting activities are
suspended. The Sultan encourages the recital of the Quran each morning prior to the start of work to
obtain Allah’s blessing and guidance. [Source: kwintessential.co.uk]
Superstitions and Ghosts in Brunei

Malays, as with other Southeast Asians, have always taken great interest in stories of ghosts and
spirits. It must be stressed that due to the animistic root of Malay folklore, these ghosts are seen as
sharing the plane of existence with humans and are not always considered evil. However, when the
delicate line that separates the boundaries of existence is crossed, or a transgression of living
spaces occurs, a conflict ensues that may result in disturbances such as possessions. [Source:
Wikipedia]
The Malay word for ghost is hantu. However, this word also covers all sorts of demons, goblins and
undead creatures and are thought to have real physical bodies, instead of just apparitions or
spectres. The most famous of these is the pontianak or matianak, the ghost of a female stillborn
child which lures men in the form of a beautiful woman.
There are many Malay ghost myths, remnants of old animist beliefs that have been shaped by
Hindu-Buddhist cosmology and later Muslim influences, in the modern states of Indonesia, Malaysia,
Brunei, Singapore and among the Malay diaspora in neighbouring Southeast Asian countries. The
general word for ghost is hantu, of which there exist a wide variety. Some ghost concepts such as
the female vampires pontianak and penanggal are shared throughout the region. While traditional
belief doesn't consider all ghosts as necessarily evil, Malaysian popular culture tends to categorize
them all as types of evil djinn.
See Malaysia
Pontianak and Vampire-like Female Demons

The Pontianak is the most famous Malay ghost. Also known as matianak or kuntilanak, it is the
ghost of a stillborn female and a type of vampire in Malay folklore. According to the legend, a
Pontianak (pronounced "pone-tea-ah-nark") is either the restless spirit of a dead pregnant woman or
the vengeful spirit of a woman murdered by her own lover. The former version generally does little
harm except probably scaring the heebie-jeebies out of you. She would usually be found standing by
the side of a road cradling her tombstone like a baby and asking for a ride to her graveyard. The
later is very violent, known to go on a blood lust until she either kills her lover or the male ancestor of
her lover. The classic Pontianak would have very long hair flowing down to her hips, usually covering
her face, full white dress sometimes with bloodstains, long fangs and long fingernails. When she's
near, you will smell a very strong flowery smell. [Sources: Wikipedia, Revathi Murugappan, the Star;
See also squidoo squidoo.com/malaysian-ghosts-ghouls-goblins ]
To prevent a stillborn baby from becoming a pontianak—as with its mother the lang suir—a needle
is placed in each of the corpse's hands and a hen's egg under each armpit. Depicted as an ugly
woman wiith sharp nails and a white dress, the pontianak can also take the form of a beautiful young
woman or a night-bird. When she is close, she gives off a strong smell of frangipani. It is usually
encountered by the roadside or under a tree, and attack men and drink their blood. The Indonesian
kuntilanak, however, typically uses its bird form to attack virgin women. The bird, which makes a "ke-
ke-ke" sound as it flies, may be sent through black magic to make a woman sick, the characteristic
symptom being vaginal bleeding. A pontianak can be made into a good wife, by placing a nail into
the hole at the nape of its neck (called Sundel Bolong). Modern popular culture often confuses the
pontianak with its mother the lang suir. However, traditional myth is clear that the pontianak is the
ghost of a dead baby and not a pregnant woman. A similar ghost called tiyanak exists in Philippine
lore.
The penanggalan is a flying head with its disembodied stomach sac dangling below. Another type of
female vampire, it is attracted to the blood of newborn infants and uses entrails trailing behind her
head to grasp her victims There are several stories of her origins. One is that she was a woman who
was sitting meditating in a large wooden vat used for making vinegar when she was so startled that
her head jumped up from her body, pulling her entrails with it. Another has her as a normal woman
during the day, whose head and entrails leave her body at night. If a baby is expected, branches
from a type of thistle are placed around the doors or windows to protect the house, since her entrails
will be caught by the thorns.
The penanggalan is known in Thai as krasue and a similar Philippine ghost called the manananggal
which preys on pregnant women with an elongated proboscis-like tongue. The manananggal is spirit
of an older, beautiful woman capable of severing its upper torso to fly into the night with huge bat
wings to prey on unsuspecting pregnant women in their homes. The hantu kum-kum is the ghost of
an old woman who sucks the blood of virgin girls to regain her youth.
Ghosts and Spirits Linked to Water

Hantu air (water spirits) live in large bodies of water, such as a river or lake. Some are said to be the
ghosts of people who drowned, but they are generally independent spirits. If they show themselves,
it is usually in the form of a floating log. They can be dangerous, and may drown or eat people. Until
the 1960s, Malays in Trengganu would regularly pay respects to the sea spirits in the puja laut
ceremony. [Sources: Wikipedia, Revathi Murugappan, the Star; See also
squidoo squidoo.com/malaysian-ghosts-ghouls-goblins ]
Hantu laut (sea spirits) are animistic water spirits who assist fishermen and sailors. Until the 1960s,
Malays in Trengganu used to regularly pay respects to the sea spirits through the puja pantai or puja
laut ceremony.
Hantu jerambang is an evil spirit that lives in the middle of the sea and loves to cling on the mast of
passing ships. Hantu balung bidai is an evil spirit that lives in water. It is flat and shapeless and will
wrap itself around anyone swimming in its water and drown them. Hantu bandan is spirit that lives
under waterfalls.
Ghosts and Spirits of the Forest and Nature

Jembalang tanah are earth demons, which may act dangerously if not appeased with the proper
rituals. Mambang are animistic spirits of various natural phenomena. They are very ancient demons
that originate from Indonesia. Penunggu are tutelary spirits of particular places such as caves,
forests and mountains. Hantu anak gua batu is a spirit that lives in small caves. Hantu lubang live in
large holes or between large rocks. Hantu Hantuan is a spirit that lives in forests. Hantu gunung lives
on mountains. [Sources: Wikipedia, Revathi Murugappan, the Star; See also
squidoo squidoo.com/malaysian-ghosts-ghouls-goblins ]
Jenglot are doll-like vampiric creatures said to be found in the jungles. They are usually female.
What are claimed to be dead jenglot are sometimes sold or exhibited, but they appear to be man-
made.
Hantu galah (pole ghost) is a tall male ghost with extremely long and thin limbs. It is found among
trees and bamboo. To make it disappear, a person simply picks up a stick or twig and breaks it.
Hantu pisang (a Mah Meri belief) is A beautiful ghost that is supposedly formed when the heart of
the banana bud is pierced with a nail attached to a thread.
Orang bunian are said to inhabit jungles. They are similar to elves except they are invisible to most
people. Orang halus (invisible people) are dwarfs that live in the jungles and are conversant in
Malay! They usually cannot be encountered unless one is purified by cleansing the body and
wearing clean clothes.
Hantu beruk is a spirit that takes on the form of an ape and usually possesses dancers. Hantu
belian is a spirit that takes on the form of a tiger. Hantu songkei is a spirit that protects animals and
frees from from a hunter's trap. Hantu denai is a fierce demon that lives in forest and has the
characteristics of a wild beast.
Hantu puteri is a spirit that will seduce men and lead them deep into forests where they will get lost.
Hantu punjut is a ghost that takes children who wander into the forest late at night. Hantu bunyi-
bunyian is a formless spirit—just a voice in the forest that beckons to people—causing then to lose
their way. Hantu jembalang is a spirit that is bound to a certain area. If any construction is done at
that area, offerings need to be made to appease it. Puaka are nature spirit of a place which are
typically said to reside in abandoned buildings.
Holidays and Festivals in Brunei

Most of Brunei’s events and festivals are religiously oriented, but there are also holidays that
commemorate important historical events. The First Day of Hijrah, the birthday of the Prophet
Mohammad, and Chinese New Year don’t have fixed dates and other notable celebrations include
National Day and the Sultan’s Birthday. Public holidays: New Year’s Day, Chinese New Year,
National Day (23 February), Royal Brunei Armed Forces Day (31 May), Sultan’s Birthday (15 July)
and Christmas Day.
January 1st—New Year's Day is celebrated with fireworks displays and parties with families and
friends. The New Year’s Eve (December 31) features tennis, golf, squash, scuba diving, bowling,
kayaking, and windsurfing events.
January or February—Chinese New Year is celebrated by the Chinese community beginning
around the time of the first day of the first full moon on the Chinese lunar calendar. This festival lasts
for about two weeks is celebrated with family reunion dinners, paying respects to elders, visiting
relatives and friends, presenting ang-pows (red packets with money) to children and unmarried
adults and lion dances in which dancers and acrobats demonstrate skills to the clashing of the
cymbals and the beatings of gongs and drums. The celebration begins with a reunion dinner on the
eve of the Lunar New Year to encourage closer rapport between family members. For two weeks
after that families visit one another bringing with them oranges to symbolize longevity and good
fortune. Traditional cookies and food are aplenty during this festivity.
February 23rd—National Day marks Brunei’s independence from Britain. Though freedom was
actually achieved on January 1, 1984, the official celebration is held every February 23 to follow
tradition. Bruneians usually prepare themselves two months beforehand. Schoolchildren, private
sector representatives and civil servants work hand-in-hand rehearsing their part in flash card
displays and other colourful crowd formations. In addition mass prayers and reading of Surah Yaasin
are held at mosques throughout the country.
May 31st—Royal Brunei Armed Forces Day marks the commemoration of the Royal Brunei Armed
Forces formation day. The occasion is celebrated with military parades, artillery displays,
parachuting and exhibitions.
July 15th—Sultan's Birthday is one of the most important events in the national calendar with
activities and festivities taking place nationwide. Celebrated on 15th July, this event begins with
mass prayer throughout the country. On this occasion, His Majesty the Sultan delivers a 'titah' or
royal address followed by investiture ceremony held at the Istana Nurul Iman. The event is also
marked with gatherings at the four districts where His Majesty meets and gets together with his
subjects.
September 23rd —Teacher’s Day celebrates and recognizes the good deeds of the teachers to the
community, religion and the country. It is celebrated in commemoration of the birthday of the late
Sultan Haji Omar 'Ali Saifuddien Saadul Khairi Waddien, the 28th Sultan of Brunei for his
contribution in the field of education including religious education. On this occassion, three awards
are given away namely, Meritorious Teacher's Award, Outstanding Teacher's Award and "Guru Tua"
Award.
September 29th—Public Service Day is observed with the objective to uphold the aspiration of the
Government of His Majesty the Sultan and Yang Di-Pertuan of Brunei Darussalam towards creating
an efficient, clean, sincere and honest public service. The Public Service Day commemorates the
promulgation of the first written Constitution in Brunei Darussalam. The Public Service Day is
celebrated with the presentation of the meritorious service award to Ministries and Government
Departments.
December 25th— Christmas day is a joyous and colourful celebration enjoyed by Christians
throughout the country. Even many Muslims celebrate the day like the rest of the world with family
gatherings and gifts.
Muslim Holidays in Brunei

Religious festivals whose dates vary from year to year include Prophet’s Birthday, Isra Mikraj
(Ascension of the Prophet), First Day of Ramadan, Nuzul al-Quraan (Anniversary of the Revelation
of the Quran), Hari Raya Aidil Fitri (Eid al-Fitr/end of Ramadan), Hari Raya Aidil Adha (Eid al-
Adha/Feast of the Sacrifice) and Hijriah (Islamic New Year).
Movable—Ramadan is a holy month for all Muslims. It is period of fasting - abstinence from food,
drink and other material comforts from dawn to dusk. During this month, religious activities are held
at mosques and suraus throughout the country. Ramadan includes: 1) Movable—First Day of the
Fasting Month of Ramadan; 2) Movable—Anniversary of the Revelation of the Koran. 3) Movable—
Panjut Festival in Kuala Kangsgar heralds the end of the 27th night of the Muslim month of
Ramadan (fasting month). Malays celebrate this auspicious night by lighting up their houses with
lanterns and candles.
Moveable—Hari Raya Puasa (Eid al-Fitr) is celebrated nationwide and marks the end of the fasting
month of Ramadan. It falls on the first day of Syawal, the 10th month of the Muslim calendar. Muslim
usher in the day with thanksgiving prayers at the mosque and remembrance of departed loved ones.
It is also a common practice for Muslims to hold 'open houses' for their relatives and friends.
Children are given presents and money, and everyone wears new clothes. Muslims go to the
mosque in the morning for special Eid prayers, worship and thanksgiving. The rest of the day is all
about eating and socializing with friends and family. Special festive dishes are made especially for
Hari Raya including satay (beef, chicken or mutton kebabs), ketupat or lontong (rice cakes in
coconut or banana leaves), rendang (spicy marinated beef) and other tantalizing cuisines. In these
auspicious occassion Istana Nurul Iman was open to the public as well as to visitors for 3 days. This
provides the nation and other visitors the opportunity to meet His Majesty and other members of the
Royal Family, in order to wish them a Selamat Hari Raya Aidilfitri.
Movable—Hari Raya Aidiladha is also known as Hari Raya Korban. Goats, sheep and cows are
slaughtered to commemorate the Islamic historical event of Prophet Ibrahim S.A.W. The meat is
then distributed among relatives, friends and the less fortunate. Held at the end of the Hajj period,
when Muslims go on the pilgrimage to Mecca. In the early part of the first day, prayers are held at
every mosque in the country. Families get together to seek forgiveness from the elders and loved
ones. You will see Bruneians decked-out in their traditional garb visiting relatives and friends.
Movable—Maal Hiraj is celebrated nationwide and commemorates the first day of the Muslim
calendar and the haj (the journey of the prophet Mohammed from Medina to Mecca). The day is
marked with rallies and processions in all the state capitals.
January or February—Mohammed's Birthday usually falls in January or February. It is celebrated
nationwide with religious rallies held throughout the country. Muslims gather to recite hymns and
holy verses from the Koran at mosques and Muslim scholars give talks. In Brunei Darussalam, this
occasion is known as the Mauludin Nabi S.A.W. Muslims throughout the country honour this event.
Readings from the Koran and an address on Islam from officials of the Ministry of Religious Affairs
marks the beginning of this auspicious occasion. His Majesty the Sultan also gives a royal address
and with other members of the Royal family, leads a procession on foot through the main streets of
Bandar Seri Begawan. Religious functions, lectures and other activities are also held to celebrate
this important occasion nationwide.
June or July—First Day of Hijrah, the Muslim New Year, celebrates the migration of the prophet
Muhammad and his followers to Medina from Mecca. This festival also marks the Islamic New Year,
so it doesn’t have a fixed date but typically falls in June or July.
July or August—Maluad, Tenth Day of Muslim New Year.
September or October—Me'raj commemorates the ascension of the Prophet Mohammed to
paradise.
Image Sources:
Text Sources: New York Times, Washington Post, Los Angeles Times, Times of London, Lonely
Planet Guides, Library of Congress, Fortune magazine, Vanity Fair magazine, Brunei Tourism,
Prime Minister's Office, Brunei Darussalam, Government of Brunei Darussalam, Compton’s
Encyclopedia, The Guardian, National Geographic, Smithsonian magazine, The New Yorker, Time,
Newsweek, Reuters, AP, AFP, Wall Street Journal, The Atlantic Monthly, The Economist, Foreign
Policy, Wikipedia, BBC, CNN, and various books, websites and other publications.

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The Tale of Sinuhe

The first novella?

It was apparently popular in those old times. And no wonder.

An historically inaccurate film adaptation of the Waltari novel, The

The Story of Sinuhe survives in many manuscripts, suggesting that the

THE GOODNESS OF THE KING.

SINUHE:A MAN WHO CHANGED

A fugitive flees from his neighborhood,

Read more: Story of Sinuhe - IMPORTANCE., CONTEXT., THE STORY.,

Him back to Egypt with full honors. On Sinuhe’s return, Senwosret I

Themes . John L. Foster has analyzed Sinuhe’s development from

Source: John L. Foster, Thought Couplets in the Tale of

He met a local ruler, Amunenshi, who recognized Sinuhe as an

Anonymous author of The Tale of Sinuhe

However, no historical records of such a person—who left Egypt to become a power

Influences on modern culture[edit]

Geographic coordin ates:

country comparison to the world: 1 7 3

slightl y small er than Del aware

border countries (1): Mal aysi a 266 km

exclusive economic zone: 200 nm or to median li ne

tropical; hot, humi d, rainy

mean elevation: 478 m

elevation extremes: l owest point: Sout h China Sea 0 m

highest poi nt: Bukit Pagon 1,850 m

petr oleum, nat ural gas, timber

other: 25.7% ( 2011 est.)

Irrig ated land:

typhoons, earthquakes, and sever e floodi ng ar e rar e

Environment - current issues:

seasonal smoke/ haze res ul ting fr om for est fires in I ndonesia

Environment - international agreements:

signed, but not ratified: none of t he s elected agr eements

EAST & SOUTHEAST ASIA :: BRUNEI

Geographic coordin ates:

country comparison to the world: 1 7 3

slightl y small er than Del aware

border countries (1): Mal aysi a 266 km

exclusive economic zone: 200 nm or to median li ne

tropical; hot, humi d, rainy

mean elevation: 478 m

elevation extremes: l owest point: Sout h China Sea 0 m

highest poi nt: Bukit Pagon 1,850 m

petr oleum, nat ural gas, timber

other: 25.7% ( 2011 est.)

Irrig ated land:

typhoons, earthquakes, and sever e floodi ng ar e rar e

Environment - current issues:

seasonal smoke/ haze res ul ting fr om for est fires in I ndonesia

Environment - international agreements:

signed, but not ratified: none of t he s elected agr eements

People and Society :: BRUNEI

443, 593 (Jul y 2017 est.)

country comparison to the world: 1 7 4

Mal ay (Bahas a Melayu) (of ficial), English, Chi nes e di alects

15-24 years: 17.05% (mal e 37,637/femal e 38, 005)

25-54 years: 46.75% (mal e 99,203/femal e 108,198)

55-64 years: 8. 23% (mal e 18, 537/f emale 17, 974)

total dependency ratio: 38.4

youth dependency ratio: 32. 8

elderly dependency ratio: 5. 7

potential support ratio: 17.6 ( 2015 est.)

total: 30.2 years

male: 29. 7 years