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THE ONE ACADEMY OF COMMUNICATION

MALAYSIAN STUDIES

(MPW1133)

SENSION:

MAY-SEPT 2013

ASIGNMENT TITTLE:

Carried out comparative study on social change which occurred on Cina Perankan

and Jawi Peranakan society in Malaysia. Focus should be given on socialculural

aspect both that society.

NAME: I/D NO： CLASS:

1.Yang Kwang Tatt 1301080 CD1305-4

2.Lieow Qian Cheng 1301108 CD1305-4

3.Toh Jih Keng 1305301 CD1305-4

4.Ng Jun Qing 1305213 CD1305-6

5.Tan Mae Yi 1305332 CD1305-6

6.Soo Soon Foon 1305125 CD1305-6

7.Tan Zhi Xian 1305288 CD1305-6

LECTERUR’S NAME:

MISS FADZILAH AHMAD

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Table of Content

1.0 Introduction--------------------------------------------------------------------pg3

1.1Cina Peranakan

1.2Jawi Peranakan

2.0 History of Peranakan--------------------------------------------------------pg5

2.1Cina Peranakan

2.2Jawi Peranakan

3.0 Definition of Peranakan----------------------------------------------------pg8

3.1Cina Peranakan

3.2Jawi Peranakan

4.0 Peranakan Culture-----------------------------------------------------------pg9

4.1Cina Peranakan

4.1.1 LANGUAGE

4.1.3 WEDDING

4.1.4 COSTUME

4.1.5 CUISINE

4.2Jawi Peranakan

4.2.1 LANGUAGE

4.2.2 Determine Matchmaking 4.2.3 Family form

4.2.4 WEDDING

4.2.5 BELIEF

5.0 Conclusion---------------------------------------------------------------------pg18

Refrences---------------------------------------------------------------------------pg19

Appendix----------------------------------------------------------------------------pg21

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1.0 INTRODUCTION

Malaysia is inhabited by a population of many races and variety. The diversity

can be observed from the ethnic point of view. This difference in ethnicity is

paralleled by other differences such as the way of life, languages, politics,

economy, place of residence and social contacts. Hybridity of cultures can

take many forms and permutations, including the borrowing of words and the

adoption of social practices and beliefs, and the adaption of dressing and

food. Historically speaking, Malaysia especially Peninsula Malaysia, was

originally inhabited by Malays (also the earliest people to inhabit the Malay

Archipelago region). They were the one who developed the culture of the

countries in the region. Besides Malays, there are early inhabitants, both in

the Peninsula and in Sabah and Sarawak; those are classified as

Bumiputeras (sons of the soil) were already diversified. The variety was

further developed was further enhanced with the arrival of the other people,

from Cina and India, who had totally different backgrounds from that of the

Bumiputeras, they are categorized as non-Bumiputeras. Patterns of migration

and cultural flows in Southeast Asia have generated at different times and

places all the above configurations and more, it may emerge a whole new

ethnic group or at the very least, a very recognizably different subgroup of an

existing ethnic category and including the minority group such as Jawi

Peranakan and Cina Peranakan.But there is some who consider this as a

source of strength and not a source of disintegration in the building of a

successful and flourishing nation. This underlies the uniqueness of the

country – diversity in unity. This unique characteristic is recognized by the

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world over. So this writing will focus on Jawi Peranakan and Cina Peranakan

according to social culture.

1.1Cina Peranakan

Peranakan Cina and Baba-Nyonya are terms used for the descendants of late

15th and 16th-century Chinese immigrants to the Indonesian

archipelago and British Malaya (now Peninsular Malaysia and Singapore).

Members of this community in Melaka, Malaysia address themselves as

"Nyonya Baba". The peranakan culture is a unique blend of two cultures –

Malay and Chinese – intermixed into a fascinating synthesis with elements of

Javanese, Batak, Thai and British cultures, representing “multiculturalism” and

“fusion”, long before the terms were invented.

1.2 Jawi Peranakan

The Jawi Peranakan was an elite group within the British Malayan community

in mid-19th century Malaya. The term Jawi Peranakan referred to locally born,

Malay-speaking Muslims of mixed non-Malay and Malay ancestry. In addition

to their substantial wealth and social standing, they are remembered for

setting up the Jawi Peranakan, the world's first Malay language newspaper.

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2.0 HISTORY OF PERANAKAN

2.1 Cina Peranakan

In the 15th century, some small city-states of the Malay Peninsula often paid

tribute to various kingdoms such as those of Cina and Siam. Close relations

with Cina were established in the early 15th century during the reign of

Parameswara when Admiral Zheng He (Cheng Ho), a Muslim Chinese,

visited Malacca and Java. According to a legend in 1459 CE, the Emperor of

Cina sent a princess, Hang Li Po, to the Sultan of Malacca as a token of

appreciation for his tribute. The nobles (500 sons of ministers) and servants

who accompanied the princess initially settled in Bukit Cina and eventually

grew into a class of Straits-born Chinese known as the Peranakans.

Due to economic hardships at mainland Cina, waves of immigrants from Cina

settled in Malaysia, Indonesia and Singapore. Some of them embraced the

local customs, while still retaining some degree of their ancestral culture; they

are known as the Peranakans. Peranakans normally have a certain degree of

indigenous blood, which can be attributed to the fact that during imperial Cina,

most immigrants were men who married local women. Chinese men

in Melaka fathered children with Javanese, Batak and Balinese slave women.

Their descendants moved to Penang and Singapore during British rule.

Chinese men in colonial Southeast Asia also obtained slave wives from Nias.

Chinese men in Singapore and Penang were supplied with slave wives

of Bugis, Batak, and Balinese origin. The British tolerated the importation of

slave wives since they improved the standard of living for the slaves and

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provided contentment to the male population. The usage of slave women as

wives by the Chinese was widespread.

It cannot be denied, however, that the existence of slavery in this quarter, in

former years, was of immense advantage in procuring a female population

for Pinang. From Assaban alone, there used to be sometimes 300 slaves,

principally females, exported to Malacca and Pinang in a year. The women

get comfortably settled as the wives of opulent Chinese merchants, and live in

the greatest comfort. Their families attach these men to the soil; and many

never think of returning to their native country. The female population of

Pinang is still far from being upon a par with the male; and the abolition

therefore of slavery, has been a vast sacrifice to philanthropy and humanity.

As the condition of the slaves who were brought to the British settlements,

was materially improved, and as they contributed so much to the happiness of

the male population, and the general prosperity of the settlement, I am

disposed to think (although I detest the principles of slavery as much as any

man), that the continuance of the system here could not, under the

benevolent regulations which were in force to prevent abuse, have been

productive of much evil. The sort of slavery indeed which existed in the British

settlements in this quarter, had nothing but the name against it; for the

condition of the slaves who were brought from the adjoining countries, was

always ameliorated by the change; they were well fed and clothed; the women

became wives of respectable Chinese; and the men who were in the least

industrious, easily emancipated themselves, and many became wealthy.

Severity by masters was punished; and, in short, I do not know any race of

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people who were, and had every reason to be, so happy and contented as the

slaves formerly, and debtors as they are now called, who came from the east

coast of Sumatra and other places.

--------“John Anderson - Agent to the Government of Prince of Wales Island”

Peranakans themselves later on migrated between Malaysia, Indonesia and

Singapore, which resulted in a high degree of cultural similarity between

Peranakans in those countries. Economic / educational reasons normally

propel the migration between of Peranakans between the Nusantara region

(Malaysia, Indonesia and Singapore), their creole language is very close to

the indigenous languages of those countries, which makes adaptations a lot

easier.

For political reasons Peranakans and other Nusantara Chinese are grouped

as a one racial group, Chinese, with Chinese in Singapore and Malaysia

becoming more adoptive of mainland Chinese culture, and Chinese in

Indonesia becoming more diluted in their Chinese culture. Such things can be

attributed to the policies of Bumiputera and Chinese-National Schools

(Malaysia), mother tongue policy (Singapore) and the ban of Chinese culture

during the Soeharto era in Indonesia.

In old times the Peranakans were held in high regard by Malays. Some

Malays in the past may have taken the word "Baba", referring to Chinese

males, and put it into their name, when this used to be the case. This is not

followed by the younger generation, and the current Chinese Malaysians do

not have the same status or respect as Peranakans used to have.

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2.2Jawi Peranakan

Since Penang and Singapore's founding in 1805 and 1819, the number

of South Asian immigrants to these colonies grew rapidly. Many were South

Indian men. However, Jawi Peranakan ancestry does include a large number

other South Asians, from North India, Pakistan and even modern day

Afghanistan, before the Durand line was drawn. Women travelled to

Singapore only from the 1860s, and even then in small numbers. This led to a

shortage of South Asian brides, and so South Asian Muslim men often

married Malay women. The descendants of these unions were called Jawi

Peranakan.

3.0DEFINITIONS OF PERANAKAN

The word Peranakan is derived from the Malay word ‘anak’ which means

‘child’. The term refers to the local-born as well as the offspring of foreigner-

native union.

3.1Cina Peranakan

Baba, a Persian loan-word borrowed by Malay speakers as an honorific solely

for grandparents, referred to the Straits-Chinese males. The term originated

with Hindustani speakers, such as vendors and traders, and became part of

common vernacular. Female Straits-Chinese descendants were either called

or styled themselves Nyonyas. The word nyonya (also commonly

misspelled nonya) is a Javanese loan honorific word from

Italian nona (grandma) meaning: foreign married Madam. Or more likely from

the word Donha, from the Portuguese word for lady. Because Javanese at the

time had a tendency to address all foreign women (and perhaps those who

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appeared foreign) as nyonya, they used that term for Straits-Chinese women,

too, and it gradually became associated more exclusively with them. Nona in

Javanese means "lady".

3.2Jawi Peranakan

"Jawi" is an Arabic word to denote Southeast Asia, while Peranakan is a

Malay word meaning "born of" (it also refers to the elite, locally born Chinese).

More broadly, South Asian Muslims without mixed parentage but born in

the Straits Settlements were sometimes also called Jawi Peranakan, as were

children from Arab-Malay marriages. Similar terms for mixed Malay-South

Asian people were "Jawi Pekan" (mostly used in Penang). Jawi Peranakan

families were found throughout Malaysia, especially Penang, and Singapore.

4.0 PERANAKAN CULTURE

Peranakan culture is a “rare and beautiful blend” of two dominant cultures with

some elements from Javanese, Batak, Siamese and European (specifically

English) cultures. As Clammer (1980) puts it:

…the result of this blending is not simply a random mixture, a pot-pourri of bits

and pieces, it is a genuine synthesis – something which not only incorporates

but also transcends the component parts out of which it springs.

The culture then is a synthesis in terms of behavior and the more obvious

aspects of material culture, and is expressed through its own language. A

culture is only alive for as long as it is practiced and observed. I would say

that the Peranakan culture is gradually disappearing, and this is evidenced in

the diminishing numbers of Peranakan today who actively observe or practice

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the culture. At the same time, there has been a great revival of interest and a

resurgence of pride amongst the Peranakan in their cultural heritage and their

Peranakan identity.

4.1Cina Peranakan

4.1.1LANGUAGE

Since British colonial rule in Malaya, Most of the Peranakan was English

educated, however they know three languages and simultaneously can

communicate with Chinese, Malay and English languages. The Baba

language or Baba Malay is a patois of the Malay language, with many words

borrowed from Chinese (especially Hokkien), Portuguese, Dutch, Tamil and

English. It is the mother tongue of the Babas and Nyonyas, many of whom do

not speak any Chinese dialect. It is a creole language for intra-group

communication and was the lingua franca of the Straits Settlements. Baba

Malay is fast dying today, and many of the young cannot speak it, having

been brought up to concentrate on English, Malay and even Mandarin.

4.1.2CUSTOMS

The Peranakan spoke Malay, ate a Malayanized cuisine, tended to dress in

Malay costumes, and incorporated a good deal of Malay into their kinship

terminology together with certain matrilineal tendencies (Clammer 1980). The

customs practiced were however heavily Chinese in form and substance.

Filial piety was very important and ancestral worship was at the core of their

culture. In the past, an altar was commonly found in Peranakan homes for the

worship and remembrance of ancestors.

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Cheng Beng, when one pays respect to dead relatives, is still observed by

many Baba families. Other festivals such as Tang Chek or the Winter Solstice

Festival are still practiced in certain households, though this practice too is

diminishing. This is the Thanksgiving festival observed on the eleventh moon.

Tiny round balls of various colors and shapes are made from glutinous rice

flour, and served in bowls of syrup. They are eaten after thanksgiving prayers

have been sent to heaven. The Wangkang festival involving days of prayer

and fasting is totally unobserved nowadays. The Chinese New Year is still a

very important festival for the Babas and Nyonyas but again, many of the

traditional customs associated with Chinese New Year have been forsaken in

this era of speed and the high demands of modern living.

4.1.3WEDDING

It was not uncommon for early Chinese traders to take Malay women from

Peninsular Malaya or Sumatra as wives or concubines.

Consequently, the Baba Nyonya possessed a synergistic mix of Sino-Malay

cultural traits.

Written records from the 19th and early 20th centuries show

that Peranakan men usually took brides from within the

local Peranakan community. Peranakan families occasionally imported brides

from Cina and sent their daughters to Cina to find husbands.Marriages within

the community and of similar stature were the norm. Wealthy men prefigured

to marry a chin choay: or matrilocal marriage where husband moved in with

wife's family.

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Proposals of marriage were made by a gift of a pinangan, a two-tiered

lacquered basket, to the intended bride's parents brought by a go-between

who speaks on behalf of the suitor. Most Peranakans are not Muslim, and

have retained the traditions of ancestor worship of the Chinese, though some

converted to Christianity.

The wedding ceremony of the Peranakan is largely based on Chinese

tradition, and is one of the most colorful wedding ceremonies in Malaysia and

Singapore. At weddings, the Dondang Sayang, a form of extempore rhyming

song in Malay sung and danced by guests at the wedding party, was a

highlight. Someone would begin a romantic theme which was carried on by

others, each taking the floor in turn, dancing in slow gyrations as they sang. It

required quick wit and repartee and often gave rise to laughter and applause

when a particularly clever phrase was sung. The melodic accents of the Baba-

Nonya and their particular turns of phrase lead to the charm of this

performance.

4.1.4 COSTUME

The traditional Nyonya costume was the Baju Panjang which can be traced to

Javanese origins. It consisted of a long loose calf-length top with long sleeves

worn over a batik sarong. The collar is Chinese and the dress is fastened by a

set of kerosang (brooches). They were initially made of cotton but by 1910,

French and Swiss voile and organdie became the fashion.

By the end of the 1920s, young Nyonyas abandoned the old-fashioned

austere baju panjang for the more modern nyonya kebaya. The word kebaya

is derived from the Portuguese word kobaya. The short kebaya was more

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flattering, as it was figure-hugging and shapely, with intricate embroidery at

the neckline, sleeves and hem. The use of lace on kebayas may have been

an influence from Portuguese and Dutch women who wore blouses with lace

trimmings during colonial times. The kebaya sulam with its elaborate

embroidery used to take six months to make by hand in the past. The kebaya

is worn with a batik sarung. Nyonyas preferred Pekalungan batik from Java

because of its vibrant combination of colours, and motifs of flowers, birds,

insects, and other animals (Pepin Van Roojen Productions 1993).

4.1.5 CUISINE

Peranakan food is a wonderful combination of Malay and Chinese cuisine with

influences from Indonesia, Thailand, India, Holland, Portugal and England.

Nyonya food is clearly unique and Malaysian/Singaporean in identity,

according to Tan Chee Beng (1993). This cuisine is the original fusion food

before the word was even invented. Using ingredients such as galangal, serai,

chillis, tumeric, ginger, tau cheow, tamarind, lime juice, belachan, buah keras,

gula Melaka, spices such as star anise, cinnamon, cardamom, cloves,

nutmeg, leaves such as daun kesum, daun kaduk, daun cekok, daun limau

perut, pandan leaves, the Nyonyas concocted a unique cuisine, with

predominantly spicy and piquant flavours. A Nyonya’s cooking ability could be

assessed in the old days from the rhythm of the way she pounded the rempah

to make sambal belachan.

Peranakan eat the way Malays do, with their fingers. Chopsticks are however

used during elaborate festive celebrations and festivals.

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Some well-known Peranakan dishes are: Otak Otak, Ayam Pongteh, Assam

Laksa, Roti Babi, Itik Tim, Buah Keluak, Perut Ikan, Achar, Sek Bak, Hong

Bak, Cheng Chuan Hoo, Cincalok Omelette, Pork Liver Balls.

4.2Jawi Peranakan

4.2.1LANGUAGE

Mostly Jawi Perankan that living in Penang spoke in a Penang Malay dialect.

It just similar with the Malay that we spoken now. For the older generation

They not only can speak Malay, but they can also speak in Tamil and English.

However, in order to be a Malay, starting from the fourth generation in their

communities, they no longer preserve the Tamil language in their family

institution. Accordingly, on this day the language Tamils are steadily

disappearing as asserted by Yusoff Azmi Merican:

“Bagi orang-orang lama Jawi Peranakan ni, generasi pertama sampai

generasi kelima, depa ni memang taw Tamil. Saya boleh ingat lagi, nenek

saya juga taw cakap Tamil. Mai kat bapa saya (generasi kelima kepada

Hashim Yahya Merican), dia boleh cakap Tamil sikit-sikit, tak banyaklah,

mai kat saya, langsung saya tak taw cakap Tamil, sebab kami tak diajaq

cakap Tamil”

4.2.2Determine Matchmaking

The decision of choosing a life partner among the old generation of Jawi

Peranakan is very complex. This happens because their children not given

the freedom to find their own spouses and questionnaires finding a life partner

is in the hands of their parents. Their children also forbidden to marry

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someone outside of their group. Usually, their parents prefer their children to

betroth to the closer family member, such as their cousin. For the generation

Now,this practice was said no longer kept by their parents. The question of

choosing a life partner depending on the child's own,as asserted by Azmi

Yusoff Merican:

“Orang-orang kita la ni, dah tak larang anak-anak depa kawin dengan

orang luaq. Saya pun tak larang anak-anak saya laki ka, pompuan ka,

kawin dengan Melayu. Empat anak saya ni, dua laki dua pompuan juga

kawin dengan Melayu luaq Pulau Pinang. Depa dah becinta masa kat

universiti. Depa dah bekenan mak bapak nak kata apa”

But the opposite situation happened to the Jawi Peranakan who had created

a well known name in the business world and lived in George Town. Such

practices are still preserved in their family institution. This is because the fears

of parents that all their wealth will fall into the hands of others. Thus, their

parents prefer their children marry to the closer family member. Parents also

said they did not like betroth their children with the Malays. This is because

they concerned Malay culture would be absorbed in the family institution

among their younger generation.

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4.2.3Family form

The family form of Jawi Peranakan among the older generation was an

extended family. When the son married, they usually will live with their

parents. For generations nowadays, the family forms of this family are no

longer maintained. Family is the basic form of their families now and when

their son married usually they will start their life with their own way and was no

longer living with their parents.

This practice is quite different from the Jawi Peranakan that had made its

mark in the business world and lives in George Town. They are still practicing

the form of extended family in their own regular life. This applies not only due

to their bigger house owned by their great wealth, besides that their parents

want their son inherit their careers as a businessman.

Thus, this case also occurred due to their son worried all property relics to

their parents who have died will not given to them if they lived separately with

their own parents. This is a cultural practice was practice in the Indian Muslim

community, as asserted by Azmi Yusoff Merican:

“Kalau India Islam lain la, depa ni boleh tinggal banyak keluarga dalam

satu rumah. Bagi anak-anak India Islam, lepas kawin kalau depa tinggal

asing dengan mak bapa depa, depa takut harta tak dibedak pada depa,

sebab tu la banyak India Islam yang dah kawin depa tinggal satu rumah.

Itu bagi depa yang banyak harta lah!”

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4.2.4WEDDING

The wedding customs of Jawi Peranakan had changed among the present

generation. Taboos and those nonsense beliefs that once were practiced by

the older generation was no longer found to be kept or maintained by the

present generation. As an example, when a daughter from a Jawi Peranakan

family was late to find a husband, their parent will bring their daughter to a see

a shaman. Similarly to the spying custom, they also believe that when there

was an bad incident happened, it is a bad luck sign to the family and it is the

time when their parent starting spying on each family member to figures out

the bad luck that will curses on which family member. In the traditional

wedding, after the completion of marriage ceremony, the parent from the

bridegroom will do the custom of feeding the mixed milk banana that had

been fine mashed to the new couple. Then，the parents will put on a flower

wreath on the neck of the new couple. Besides that, the parent of the

bridegroom also will place a golden necklace on the neck of the bride. Such

practice is no longer followed by the present generation. This is because such

practices are considered contrary to the teachings of Islam. However, the

Jawi Peranakan living in George Town who have business relations with the

India, the still maintained such practices in their own daily life as same as the

Indian Muslim in Penang.

4.2.5BELIEF

The religion professed by the Jawi Peranakan from the past and present

generations is Islam. Among the religious beliefs that are not longer

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maintained by present generation is bathing of the Safar festival by visiting the

shrines, such as Nagor, Tok Mak Koya and Amma for praying.A family

member who died on Tuesday was believed brought a bad omen to the

family, they will burn incense on Friday night for hoping that the angel will

bringing sustenance to their families and other beliefs. Thus, the religious

celebration

also same with the Malays in the Penang Island, such as Hari Raya Aidilfitri,

Hari Raya Haji, Awal Muharram and other celebrations.

5.0Conclusion

The Peranakans are a unique sociological and cultural phenomenon that

occurred in an era of momentous transition. They have significantly enriched

the Malaysian and Singaporean cultural heritage, cuisine, fashion and the

arts.

We conclude with a quote from the late First Lady, Datin Seri Endon

Mahmood:

I am only too aware that many aspects of Malaysia’s collective culture are

being eroded and many disappear altogether if steps are not being taken to

preserve them or to record them for posterity. I feel if it’s important that we do

not lose our own. Already there are signs that we have lost some big part of

this heritage . (2004:10-11)

If Peranakan culture cannot survive, we can only hope that the legacy of this

extraordinary culture – a culture which brought out the beauty, grace, passion,

P a g e | 19

jole de vivre, industry, resilience and resourcefulness of two major groups of

people will remain with us for a long time.

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Lee Su Kim, 1978. The Babas and Nyonyas of Malacca. Her World, March

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Tan, Chee Beng. 1988. The Baba of Melaka. Petaling Jaya: Pelanduk

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dalam konteks pembentukan masyarakat majmuk di Malaysia. Latihan Ilmiah:

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Pinang.

Ragayah Eusoff. 1997. The Merican clan: A story of courage and

destiny.Kuala Lumpur:Times Books International.

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Appendix 4.1.2

PERANAKAN CINA CUSTOM: CHENG BENG

PERANAKAN CINA CUSTOM: Winter Solstice Festival Traditional Food

PERANAKAN CINA CUSTOM: Wangkang festival

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Appendix 4.1.3

The Cina Peranakan Wedding

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Appendix 4.1.4

Peranakan Cina Costume

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Appendix 4.1.5

Peranakan Cina Cuisine

Asam Laksa:

Buah Keluak:

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Appendix 4.2.3

Peranakan Jawi Family Form

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