TOURISM MALAYSIA 1ST EDITION

6.6 HARVEST FESTIVALS

Kadazandusun had started celebrating harvest festivals some six decades ago, that is,
since the 1950s. This is to identify the Kadazandusun people with their rice farming activities.
As rice farmers, the Kadazandusun people came to believe that rice ("Paai" or "Parai") was
"osundu", that is, having miraculous quality since its origin is Huminodun. Rice is their staple
food since time immemorial. They came to believe that a certain spirit called "Bambaazon" is
present in every grain of rice.

This identification of the Kadazandusun people with rice farming is weakening by the
day as their villages slowly become part of urban community life. Rice fields are fast
disappearing. Concrete jungles are taking their place. It is impacting on the unique identity of the
Kadazans.

Significance of Harvest Festivals

The Kadazan harvest festival is celebrated throughout the month of May each yaer. It
culminates in the grand Harvest Festival Celebration on the 30th and 31st of May at the Hongkod
Koisaan. This is a meeting of all the Kadazan cultural groups from around Sabah.

Every festival has significance. It is the same with the Kadazan hrvest or Pesta Kaamatan.
This developed from custom and tradition that revolved around rice farming. Kadazans hold
harvest festivals for the following reasons.

 To give thanks to the spirit of the rice they call “Bambaazon” for the abundant rice
harvest the previous year.

 To identify the Adazans as rice growers and with the land
 To showcase their uniqueness as a people.
 To strengthen understanding and unity among the Kadazan people.

The significance of this part of the Harvest Festival has been refined in recent years
whereby the criteria for selection are made to relate to the virtues and values of "Huminodun" the

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legendary and only daughter of the Kadazan Kinoingan called Hinokizan. Still, as someone to
whom the connection to the "Huminodun" virtues is new, you may not see the connection of the
beauty pageant to harvest festival celebrations.

Proponents or supporters of the "Unduk Ngadau" pageant, argue that this is to honor
"Huminodun" the beautiful daughter of the Kadazan's "Kinoingan" or God. According to the
story, the beautiful Huminodun sacrificed herself whereby the different parts of her body became
the Kadazan people's various sources of food. She died so that the Kadazans (and all other
human beings) will live. This indicates characteristics that are valued more than physical beauty.

6.7 SUMMARY

The Kadazandusun is the largest ethnic category in Sabah. Kadazandusun is a
combination of “Kadazan and Dusun” the names of two ethnic groups that were counted
separately in the former census. They have souls and spirits that must be appeased from time to
time through specific rituals. In these modern times, some of the rituals are less performed
except during festivities.

Pesta Kaamatan or Harvest Festival is a cultural event in Sabah, which celebrates
Kadazandusun belief in the spirit of rice (Bambaazon or Bambarayon). This is a unique
celebration of Kadazandusun society. The festivals begins on the first of May at many district
levels. The rites and customs of the Pesta Kaamatan is a tribal practice of Kadazandususn and
also Murut peoples.

The Kadazandusun has developed their own unique dance and music. These dances
include Sumazau, Batibas and the “Bobohizan” dance. The musical instruments include Gong
beating or "Magagung", Togunggu or Togunggak, Bungkau, Sompoton, Suling, Tongkungon
and Kulingtangan.

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ACTIVITY
Let’s practices and understand meaning of Kadazan words and phrases

Check out these WORDS

1. Avasi: Good. Fine. Avasi kotuutuhun isido. He is a good man.
2. Bosuon: Stupid. Nokosikul nga bosuon. Educated but stupid.
3. Dogo: Mine. Dogo do usin diti. This money is mine.
4. Gobuk: Chimpanzee. Nokokot zosido do gobuk. A chimpanzee bit her.
5. Hamin: House. Osodu o hamin dioho. Their house is far away.
6. Iso: One. Iso no pokionuon ku. I want only one.
7. Koosi: Afraid. Scared. Koosi zi ina ku do kaansau zou. My mother is scared that I'll get

lost.
8. Lomou: Tears (not "rip"). Nokotuuh o lomou dosido. She shed tears.
9. Mamanau: Walk. Pass away (colloquial). Ouzan zou mamanau tumakad. I'm tired

walking uphill.
10. Naakan: Eaten. Naakan no di tanak ii tindalam. The child had already eaten the cake.
11. Ovutong: Foul smell. Ovutong ii tasu napatai. The dead dog has a foul smell.
12. Pisuk: Corner. Id pisuk o hamin di tuhun tokuangan. The poor man's house is at a

corner.
13. Sizam: Nine. Kikoposizon do tingau do sizam. A cat has nine lives.
14. Tasu: Dog. Alaat o tasu diho. That dog is bad.
15. Ukabo: Open. Ukabo o kabang nu. Open your mouth.
16. Vogok: Pig. Momogompi isido do vogok. He rears pigs.

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TOPIC 7
TOURISM IN MALAYSIA

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Pre Colonial
The history of tourism in Malaysia started from the arrival of British colony. The main reason

of their arrival because the factor of economy, religion and politics. The strategic location of
Malaysia located in the heart of Southeast Asia makes it the focus of traders from Europe, China
and India to come Malaysia. Around the first century AD, Malaysia has had trade ties with India
and China.

Colonial- Independence
In early 1896, most hotels have been built to meet the needs of the colonists such as

Fraser Hill, Cameron Highland and Genting Highlands. The first hotel was opened and named as
the FMS Hotel, and later the Empire Hotel was opened in 1907 and Railway Hotel in 1911. After
that, the development of hotels was just in a big city like Kuala Lumpur, Penang and Johor
Bharu.

Indepence-PATA 1972
PATA was founded in 1951. PATA has a great influence in the tourism industry. It plays

important roles in promoting regional tourism sector since 62 years ago. In the year of 1957-
1970, more hotels are built especially in Kuala Lumpur such as Federal and Merlin Hotel. In
1974, 75% of the tourists were from the neighboring country such as Singapore, Thailand
and Indonesia. Tourist Development Corporation (TDC) was established in 1972.

PATA 1972-VMY 1990
Followed by the establishment of the Ministry of Arts, Culture and Tourism (MOCAT) in

1987. The establishment of this ministry is for the development of the tourism industry and to
strengthen its position as the country’s economic resources. The balance on domestic and
international development. Malaysia image and its identity, infrastructure development with
regard to environmental issues.

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 Maintain a means of coordination

 Provide guidelines for tourism development
 Reduce bureaucracy in the administration

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Declaration of Langkawi Island as a tax-free port in 1986 has further added a foreign
tourist arrivals to Malaysia.

All facilities on the island of Langkawi have been upgraded to provide comfort to the
tourists.
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Helps the people of Langkawi Island to upgrade their income, job opportunities and
creating an entrepreneur in the people.

VISIT MALAYSIA YEAR 1990
Intended to bring new outlook in the tourism industry.
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The concept of this program is by holding various festive, unique activities in Malaysia such as
in cultures, arts, handicrafts, shows, sports and competitions.

 Increase the inflow of tourists to Malaysia.

 Encourage tourists to stay longer and spend more in Malaysia.
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 Promote awareness among Malaysians about the tourist attractions in the country.

OBJECTIVES OF VISIT MALAYSIA 1990

Development of transportation systems, such as north-south highway. Repair all public
facilities such as recreational parks, beach and etc. Building more attractions places such as
theme parks. Restoration building of historical value. Visit Malaysia Year (VMY) brings changes
in the local tourism industry with very encouraging results. Tourists that visited Malaysia
eclipsed the record of 7.4 million people and tourism revenues increased from 2.8 million to 4.8
million ringgit.
VISIT MALAYSIA YEAR 1994

Visit Malaysia Year 1994 managed to break through the tourist arrivals and reached 9.16
million tourists, an increase of 14%. Most of the strategies are for quality tourism that focuses to
make the tourists to stay longer in Malaysia. Our government diversify the tourism product such
as eco-tourism, agro tourism, health tourism, shopping tourism and many more.

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OBJECTIVES OF VISIT MALAYSIA YEAR 1994
 To increase the number of tourists by 10%.
To increase the domestic tourism

 To provide income opportunities for the local people.
 To increase foreign exchange.

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Contributions of Visit Malaysia Year 1994

Shape regional development for potential tourism area.
Increase use in demand in the services and transports.
Growth in the hospitality & industry, and also place of occupancy.
Increase in state enterprises.
Increase in recreation, entertainment and art industry.

Europe

West Asia Africa

America East Asia

Oceania North Asia

Asean South Asia

VMY 2004

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Visit Malaysia Year 2007

st

Visit Malaysia Year 2007 was launched on the 31 December of 2005. This campaign is held in
conjunction with the golden jubilee of the nation’s independence.
Tourist Arrivals During Visit Malaysia Year 2007

Statistics from the Ministry of Tourism showed that ASEAN countries remain the largest
source of tourist arrivals to Malaysia, followed by China, India and West Asia. VMY 2007
benefits not only the tourism sector, but also the retail due to the ongoing mega sales carnival
throughout the year. In 2006, receipts from shopping made up a quarter of total tourist spending.
Visit Malaysia Year 2007 organizes more than 240 events and activities in various locations
throughout the country. Among them are 50 major events including cultural and sports reflecting
the colours of Malaysia as a unique multi-racial, multi-cultural and multi religious country.

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TOPIC 8
BABA AND NYONYA COMMUNITY IN MALAYSIA

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8.0 INTRODUCTION
Malaysia is a multi-ethnic, multi-cultural and multi-lingual nation where people of diverse races
and religions live in harmony. Malaysians comprise the Malays who are the majority followed
by the Chinese, Indians and aborigines such as Iban, Kadazan and and etc with more than
21million people. Due to the differential cultural background and belief among different ethnic,
thus make the uniqueness of Malaysia. Chinese and Indians were the ethnic immigrant and
contribute to the Malaysia society. One of the most famous ethnic name as Baba Nyonya group
were the inter marriage of Chinese people from china with the native people of the region and
settle in Peninsula Malaysia, mainly situated around Malacca in the early 17th century. The
intermarriage and thus create a unique culture that combined various customs and traditions.
During the 19th century, Baba Nyonya ethnic identity and culture become distinct before the
British rule. Local Malay people first used honorific terms like Baba to address the men, Nyonya
for women, and Bibik for elderly ladies. Baba Malay language is the most distinct aspect of Baba
culture. It is a song-like language influenced by Hokkien accents and contains loan words from
Malay, Indonesian, and English. Beside Malacca, Baba Nyonya ethnic can. They settled in both
urban and rural areas but are concentrated in the Central Malacca District.

Figure 8.1 : Pinang Peranakan Mansion, Pulau Pinang

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8.1 HISTORY
In the 15th century, some small city-states of the Malay Peninsula often paid tribute to various
kingdoms such as those of China and Siam. Close relations with China 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 during his expedition (1405-1433). According to a
legend in 1459 CE, the Emperor of China 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 China, waves of immigrants from China settled in
British Straits Settlement of Melaka, Singapore, Penang and also Java of Indonesia. Most
immigrants were men. The Chinese then married the local females and their distinct background,
cultures and customs blended together harmoniously and became baba nyonya in “Peranakan”
culture.

Figure 8.2: An old map of British Straits Settlements in Malaya
“Peranakan” means descendent in Malay. It is another local term for them. “Baba” refers to the
male while “nyonya” is female. Beside, they are also being known as “Straits-born Chinese”.

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This is a very unique culture in Melaka where the Chinese culture is assimilated into Malay
customs. During the ancient time, they retained some practices of Chinese cultures but at the
same time adapted local Malay traditions in order to minimize the culture shock.
Baba Nyonya is a term used to describe Straits Chinese, that is to say, Chinese people born
and/or living in the Straits Settlements of Malacca, Penang and Singapore. The degree by which
they are practicing or have partially or fully adopted Malay culture into their way of life is a
matter that has to be studied region by region, and in some cases, household by household.
While the term "Baba Nyonya" is used exclusively to describe the Chinese, the term "Peranakan"
may denote other groups of Straits-born people including the Hindu Peranakans who are also
called Chitty, the Indian Muslim Peranakans called Jawi Pekan or Jawi Peranakan or Peranakan
Kling, and the Eurasian Peranakans, called Kristang. The word Baba Nyonya is a compound of
two words, "Baba" referring to the Straits-born male, and "Nyonya" referring to the Straits-born
female. The word Baba itself is said to have originated from Hindustani speakers whereas
Nyonya has its origin in Javanese to mean Madam. In both the case with Baba and Nyonya, they
were words used to call these Straits Chinese, until eventually it became common vernacular.

Figure 8.3: Baba and Nyonya Couple

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8.2 RELIGION
Baba and nyonya are not Muslims despite the inter-marriage with local Malays because in those
days, there wasn't any sort of law that requires any religious conversion. Thus, till this day and
age, many original Baba and Nyonya have retained their ancestral worship tradition of the
Chinese belief which is Taoism, Confucianism and Chinese Buddhism (unless they are
Christians), A certain number of baba and nyonya families were and still are catholic but
whatever they practice, they adapted local Malay traditions, which create a harmonious
relationship between two different customs and traditions.

Figure 8.4: Cheng Hoon Teng Temple the oldest Buddhist temple in Malaysia- built in 1648
8.3 CULTURE
Baba and nyonya culture is a “rare and beautiful blend” of two dominant cultures – Malay and
Chinese. Baba and nyonya culture also influence with some elements from Javanese, Batak,
Siamese and European (specifically English) cultures. The culture then is a synthesis in terms of
behaviour and the more obvious aspects of material culture, and is expressed through its own
language.

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8.4 LANGUAGE

The Baba language or dialect 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.

However there is one very distinct difference between the Baba language spoken in the south
(Malacca and Singapore) as compared to that of the north (Penang, Phuket & Yangon) and it is
very interesting to note that in the south, they speak mainly Malay with a smattering of Hokkien
words whereas in the north, it is largely Hokkien with some Malay words.

It is a unique language indeed and enjoyed only by the older generation Baba and Nyonya and a
trickling of the current generation. And it was in fact the lingua franca of the community in the
early days. However, this proud Lingo faces a serious threat of extinction as less and less Babas
& Nyonyas can actually speak or communicate in their mother tongue.

The following are some examples of Baba and nyonya language:-
Ini bakul gua punya. Apa pasal lu kasi dia?
Saya ini jam mau pigi paseh
Kasi gua balik, cepat.

Some example of Chinese words in Baba Malay

Of Chinese Origin Meaning

Relationship I
Gua You
Lu Grandfather
Nkong
Tachi (toa-chi) Elder sister

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Mpek (Pek) Father’s elder brother
Nchek (Chek) Father’s younger brother
Household affairs
Tia Front hall
Chimchae Open courtyard
Loteng Upper floor

Pangkaeng Bedroom

8.5 WEDDING

Baba and nyonya traditional wedding ceremony is a very exhaustive and will last for 12 days.
The wedding ceremony of Baba and Nyonya is largely based on Chinese tradition, and is one of
the most colorful wedding ceremonies in Malaysia. Baba Nyonya wedding begins when the bride
received a delegation from the groom's suit.

The old newlyweds will arrange the date to get married, when they choose a good day (lucky)
using chinese calendar invitations will be issued. Invitations will be issued to those involved, this
invitation called "anta sireh". Their society does not adopt a baba nyonya invitation cards instead
they send money that contain peanuts, lime, and betel leaves (Prologue) instead. An old lady(
known as Bibik) will be given the task of going to certain houses to send a unique invitation,
although each family receives a piece of betel leaf, but it is meant to invite the whole family to
the wedding

Since Traditional Baba and Nyonya wedding last for 12 days so their wedding ceremony can be
divided into two:-

a) Prenuptial activities
b) Wedding day itself

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a) Prenuptial activities
their wedding activities can divided as follows:

First. Portrait photography
Second: Ann Chang (decorating the main bedroom and bed)
Third: Lap Chai (Exchange of wedding gifts)
Fourth: Khui Tiah (Bridal Shower)
And Fifth: Cheao Thau (hair combing ceremony)

Lap Chai (Exchange of wedding Cheao Thau (hair combing ceremony)
gifts)

Figure 8.5: Sample picture

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b) Wedding Day activities.
On Wedding day itself it can be divided into seven as follows:

First Veiling the bride

SecondChim Pang (unveiling the bride)

Third Sohjah 3 Hari (respecting the elders)

Fourth Tuang Teh (Tea ceremony)

Fifth Bikin 12 Hari (Twelth Day Ceremony)

Sixth Refresh and meals

And seven Wedding reception which also known as the climax of the wedding

celebrations

Chim Pang Ceremony
(Unveiling the bride)

Sohjah 3 Hari
(respecting the elders)

Figure 8.6: sample picture
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8.6 FESTIVALS

Since Baba Nyonya subscribed to Chinese beliefs: Taoism, Confucianism and Chinese
Buddhism, they celebrated the Lunar New Year and the Lantern Festival, while adopting the
customs of the land they settled in, as well as those of their colonial rulers.

The following are some numbers of festivals that been celebrated by baba and nyonya
community

1. Thanks giving festival.
The Thanksgiving festival observed on the eleventh moon. During this festival tiny round
balls of various colours 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.

2. The Chinese New Year
The Chinese New Year is still a very important festival for the Baba and Nyonya
community. It is a day to renew family ties, get together with relatives, friends and family
members, much eating and merriment and the joy of receiving angpaus for the young.
Baba and Nyonya community would also do a sohjah or bow to their elders during
Chinese New Year as a mark of respect.

3. Dumpling festival
Dragon Boat Festival is a festival celebrated by Chinese as well as many others of
Chinese origins. Based on Chinese lunar calendar, Dragon Boat Festival is celebrated on
the 5th day of the 5th month, thus called as Duan Wu Jie (端午节) or Double Fifth
Festival.

The baba and nyonya community celebrated the Dragon Boat Festival with their own
version of the Bak Chang (dumplings). The Nonya Bak Chang or nonya kueh chang is
made up of cubed pork, chestnuts and glutinous rice consumed during the Dragon Boat
Festival, hence the name Chinese Dumpling Festival

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The uniqueness of the dish is the fact that it is sweet rather than salty and the dumpling is
wrapped using pandan leaves which gives it an aromatic flavor

4. The kitchen god festival
Prayers to the Kitchen God were said on stipulated days and offerings were given so that
he would report to the God of Heaven in a favourable manner. Prayers and incense were
offered to him on his return to thank him for his favourable report. The Kitchen God was
also supposed to bless the food in the household and to ensure a plentiful and bountiful
supply of food

5. The Hungry ghost festival
Like all other Chinese communities this was the day when the Family ancestral altar was
cleaned and where offerings of food, incense and paper money were offered to the
ancestors. Visits to temples and mediums would also be done to ensure that the ancestor
was well in the afterworld. As very devout Taoists, Baba and Nyonya (Peranakan)
households always had a large hallway dedicated for ancestor worship

Beside that festivals Baba and Nyonya community also celebrate others festivals such as
Celebration of Ti Kong’s Birthday Mooncake Festival and etc.

8.7 CLOTHES

The most popular book about kebaya nyonya is the Nyonya Kebaya by the Late Datin Endon
Mohamad. The traditional Nyonya's clothing, Baju Panjang (Long Dress) was adapted from the
native Malay's Baju Kurung. It consisted of a long loose calf-length top with long sleeves worn
over a batik sarong. It is worn with a batik sarong (batik wrap-around skirt). The collar is
Chinese and the dress is fastened by a set of kerongsang (brooches). They were initially made of
cotton but by 1910, French and Swiss voile and organdie became the fashion. But fashion always
change

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By the end of the 1920s, young Nyonyas abandoned the old-fashione daustere baju panjang for
the more modern nyonya kebaya. The word kebaya is derived from the Portuguese word kobaya.
short kebaya was more 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.

Kebayas are believed to originate from China hundreds of years ago. They then spread to
Malacca, Java, Bali, Sumatera, and Celebes. After hundred years of acculturation, the garments
have become adjusted to local customs and culture.

On Java Island before 1600, Kebayas were sacred clothing to be worn only by members of the
Javanese monarchy. During the period of Dutch control of that island, European women began
wearing Kebayas as formal dress. During this period, Kebayas were transformed from only using
mori fabric to using silk with colorful embroidery.

The Kebaya began as a long sleeved blouse with lace appliqued around the edges. It is the
traditional costume of Straits Chinese ladies and other Peranakan women from Indonesia and
Thailand. A similar garment called the "nyonya kebaya" was first created by the Peranakan
people of Malacca.

Nyonyas usually wear the Kebaya with a Javanese batik sarong. To be properly dressed, a
Nyonya will have her hair in a "sanggul" (chignon) with flowers and gold pins. The lapel of the
Nyonya Kebaya is held together with a set of three "kerosang" (brooches) while the sarong is
folded and secured with a gold or silver chain-link belt. They wore it with a sarong and beautiful
beaded shoes called "kasut manek". Kebayas are used on various occasions and functions, such
as dinners, weddings and formal functions.

The Kebaya is part of Malaysia's Peranakan cultural heritage. It is a piece of art that deserves
appreciation and recognition equal to Da Vinci or Van Gogh's masterpieces

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8.8 HANDICRAFT
Baba and Nyonya are very popular with their handicraft and games such as kasot manek and
Cherki.
Beaded slippers called Kasot Manek were a hand-made with much skill and patience. Kasot
manek refers to beaded slippers worn by a nyonya to complete her Sarong Kebaya outfit,
together with chained brooches (kerongsang rangkai) and a silver belt (pending).

Figure 8.7: Baju Panjang and “Kerongsang”
The shoes are made of Nyonya cut beads (manek potong), which are treasured as these beads are
no longer available. The popular motifs used for the patterns were flowers, birds, butterflies, and
fruits.Women, also known as nyonyas, whose skills in embroidery and beadwork are highly
valued.

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The beaded slippers were worn by both the Peranakan males (baba) and females (nyonya) and
were popular in the 1930s.Nowadays; the beaded slippers are more commonly worn by women
only. The beaded slippers were made for two types of occasions. For happy occasions, like the
Chinese New Year or birthdays, these beaded slippers used colorful beads with intricate patterns.
For sad occasions, the beads used were likely to be in black, white or blue colors (Chinese
mourning colors), and the patterns were simple.

Cherki is a popular card game originating from Malacca played by the Nyonyas of olden days.
Playing Cherki is easy if one is familiar with the many Hokkien and Baba Malay terms used in
the game. It will be difficult for Peranakans who are not fluent in Hokkien or Baba Malay to play
the game well. Nyonyas of old would gather around the cherki table to gossip, chew sireh, or chit
chat while playing the game. The game got so addictive that many Nyonyas pawned or sold their
jewelry just to try their luck at the game!

8.9 CUISINE

Baba and nyonya 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 in identity. This cuisine is the original fusion food before the word was even
invented.

Baba and nyonya cuisine Using ingredients such as galangal, serai, chillis, tumeric, ginger, tau
cheow, tamarind, lime juice, belachan, buah keras, gula Melaka, Other than that it also contains
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.

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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.

Some well-known Peranakan dishes are:
 Otak Otak
 Ayam Pongteh
 Assam Laksa
 Itik Tim
 Perut Ikan
 Achar
 Sek Bak, Hong Bak
 Cheng Chuan Hoo
 Cincalok Omelette

And Ayam Buah Keluak
Ayam buah keluak core ingredient is the keluak nut and the spicy tamarind gravy. It is one of the
most labour-intensive Peranakan dishes to prepare.

Beside that A popular Nyonya food is Nyonya cake (locally called nyonya kuih). The making of
these cakes has been passed down from one generation to another. Nyonya kuihs are usually
made from glutinous rice, rice our, pandan leaf, coconut milk and coconut sugar.

Among the more popular and easily available ones are Lepat Kacang, Kuih Lapis, Seri Muka,
Apam Balik, Rempah Udang, Kuih Kochi and Pulut Inti. Nyonya cake served during special
occasions like weddings and Chinese New Year can now be found in coffee shops, morning and
night markets. If you want to try the delicious and popular nyonya cake there are two popular
vendors In Melaka Bibik Ong Eng Lean in Ujung Pasir and Baba Charlie in Tengkera.

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8.10 PERFORMING ARTS

First: Ronggeng
A dance step similar in style to joget but it was more fast tempo than joget was. Usually
ronggeng was danced to the music of the kronchong, another Indonesian inspired musical form
that the Baba and Nyonya of old adored and cherished.

Second: Joget
A form of dancing that uses dance steps similar to that of swaying your feet and hands up and
down in a frontal and backwards direction. It is done however in avery slow but graceful
manner. Joget takes some getting used to and the songs sung are mostly in Baba Malay

Third: Dongdang Sayang
Another distinct element of Peranakan culture is the practice of dondang sayang, which involves
the singing of verses in the Malay poetic form known as pantun.
The singing is accompanied with music from an orchestra that usually comprises a rebana
(Malay drum), biola (Western violin) and a gong.
they performed dondang sayang as a form of entertainment during informal social gatherings at
their homes

8.11 SUMMARY

The majority of the Baba Nyonyas are of Hokkien ancestry. In Malacca, they speak Baba Malay,
which is the Malay language with Hokkien loan words. In Penang, the reverse is observed, where
the Straits Chinese speak Hokkien, with Malay loan words. In either case, it reflects the degree
of evolution of the early Hokkien immigrants in Malaysia. Those in Malacca, having arrived
earlier - say from the 15th century - shows a higher degree of integration than those in Penang,
who arrived in the late 18th century.

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Why did they adopt local culture and language at all? It is said that many of the Peranakans are
the product of Chinese men who took local brides. They were Chinese men from the working
class, who did not have the means to get a Chinese wife from their homeland. The brides may be
Malay women of the peninsula or those from Sumatra - it is also said that the British helped in
importing Batak women to be brides for the single Chinese men. As a result, their offsprings
display a mix of Chinese and Malay cultural traits.

There is also the Peranakan who did not intermarry with the local Malay population. Rather they
imported brides from China, and sent their daughters back to China to find husbands. These are
likely to be traders who were well off and had the means to execute such arrangements.
Nonetheless they still adopted local cultural and way of life.

While the Baba Nyonyas adopted the Malay language, whether in syntext (in the case of
Malacca) or in loan words (in the case of Penang and Singapore), they retain their religious
beliefs. The majority are Taoist with a small minority professing to be Christians. The Taoists
subscribe to ancestral worship as well as the worship of Taoist deities. However, in terms of
clothing, and particularly among the Nyonyas, there is a strong Malay influence. The attire of the
Nyonya includes the baju panjang (long dress), batik sarung (wrap-around batik sarong), baju
pendek (short dress), kasut manik (beaded slippers) and kerongsang (brooch).

The Baba Nyonya form the moneyed, upper-middle class in 19th century Malaya. They occupy
a position between the British administrators and the Chinese newcomers. The Baba males are
often given English education, enabling them to speak impeccable English. They are also likely
to be dressed in Western suits. The Baba’s are free to engage in commerce while their
womenfolk remained cloistered at home.

176

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