MEMORI ‘PERANG’ DI PANTAI PAK AMAT

Sumber: Histourism - History & Tourism

KIRA-KIRA 67 tahun lalu, pantai Kuala Pak Amat dekat Pengkalan Chepa, Kota Bharu merakam detik penting. Ia menjadi lokasi pertama serangan tentera Jepun di Tanah Melayu melalui perairan Kelantan yang menyaksikan bermulanya Perang Pasifik.

Mejar Jeneral Hiroshi Takumi, yang mengetuai bala tentera seramai 5,200 orang (dikenali sebagai Detasmen Takumi), dengan armada tiga kapal pendarat dan tujuh kapal perang, memilih kawasan pantai itu sebagai lokasi pendaratan.

Hari ini, pantai Kuala Pak Amat hanya tinggal nama. Ini kerana tanahnya sejauh kira-kira lima kilometer dari pantai ‘punah’ ditelan air Laut China Selatan. Malah, gigi pantai di sini hanyalah saki-baki kampung itu yang pernah menjadi penempatan kira-kira 60 buah keluarga.

Walaupun peristiwa perang telah lama bersemadi dalam lipatan sejarah, tetapi bagi generasi lama kampung ini dan Kampung Pulau Panjang yang terletak di sebelahnya, ia seperti baru semalam berlaku.

“Beberapa jam sebelum serangan, saya duduk di madrasah kampung bersama rakan-rakan sambil melihat tentera-tentera Punjab berkubu di sana sebelum terdengar bunyi letupan kira-kira pukul 12 malam 7 Disember 1941,” cerita Omar Senik, 81.

Katanya, beberapa bulan sebelum perang meletus, sekitar pantai di situ menjadi kawasan larangan apabila tentera British dah Punjab mula membina kubu-kubu pertahanan konkrit dan kubu guni pasir serta dipasang pagar berduri. Malah, kawalan keselamatan diperketatkan.

Menceritakan suasana sebelum perang, Omar yang ketika itu berusia 14 tahun berkata, penduduk kampung yang rata-ratanya nelayan dan petani tidak begitu mengendahkan soal tersebut.

Menurut beliau, oleh kerana kerap berada di situ, kehadirannya cukup disenangi tentera Punjab. Beliau menjadi budak suruhan mereka dan belajar bahasa Punjabi.

“Saya kerap masuk ke kawasan kubu tentera Punjab sambil tengok mereka berkawal. Pada satu peringkat saya sudah boleh menyanyikan dikir barat dalam bahasa mereka,” ujarnya tertawa mengingati kisah tersebut.

Katanya, beberapa jam sebelum serangan meletus, seorang pegawai tentera British memanggilnya ke kubu dan meminta beliau menghiburkan mereka sambil dijamu makanan.

Omar berkata, beliau masih ingat beberapa bot tentera Jepun mendarat di pantai kampung itu yang terletak hanya 100 meter dari rumahnya. Tetapi ramai di antara mereka mati ditembak mesingan tentera British.

“Tentera Jepun yang mendarat tidak mengapa-apakan penduduk kampung, sebaliknya mengarahkan kami bersembunyi dan memberitahu kedatangan mereka untuk menghalau tentera British,” ujarnya yang petah bercerita.

Pengalaman melihat mayat tentera Jepun dan Punjabi bergelimpangan masih segar dalam ingatan seorang lagi penduduk kampung, Nawi Mohamad, 80, yang ketika itu berusia 13 tahun.

“Sejak berkubu di tepi laut, tentera British sering buat latihan, jadi bila dengar letupan malam itu kami penduduk kampung ingat mereka sedang berlatih. Kami tak pernah terfikir pun nak berlaku perang.

“Tapi bila tembakan dan letupan tak henti-henti serta selepas ditinjau di pinggir pantai, barulah kami tahu tentera Jepun sudah mendarat di pantai Kuala Pak Amat.

“Semua penduduk bersembunyi di bawah rumah bimbang kena peluru sesat, tapi Alhamdulilah tiada siapa pun cedera hingga hari siang.

“Dalam kekalutan pertempuran, tiga tentera Jepun yang mendarat mati di bergelimpangan di hadapan rumah saya, dan sehingga hari ini saya masih terbayang wajah mereka.

“Suasana perang memang menakutkan kerana peluru datang macam hujan, kapal terbang British tak henti-henti bom kapal Jepun di laut dan tidak beberapa jam kemudian nampak api menjulang dari pengkalan tentera udara British di Pengkalan Chepa yang terbakar,” ujarnya.

Baru-baru ini, kedua-dua mereka bersama empat lagi rakan seusia, Kadir Ismail, Mohamad Senik, Yaakob Awang Teh dan Deraman Mohamad hadir pada majlis memperingati Perang Dunia Kedua yang diadakan di kampung itu 10 Disember lalu.

Menariknya, majlis anjuran Majlis Tindakan Pelancongan Negeri Kelantan (MTPN) itu turut dihadiri pesara guru, Toru Ogawa, 60, bersama keluarganya dari Osaka, Jepun yang turut sama mengingati detik bersejarah itu.

“Saya cukup teruja mendengar kisah mereka, seperti yang diceritakan datuk dan bapa saya.

“Malangnya, generasi muda Jepun hari ini tidak lagi mengambil berat tentang sejarah peperangan tersebut yang seolah-olah cuba dilupakan daripada sejarah,” ujar Ogawa.

Bagi penduduk Kampung Pulau Panjang, Yaakob Awang Teh pula yang ketika itu berusia 18 tahun, beliau dapat mengingati dengan jelas suasana kehidupan di kampung semasa pendudukan tentera Jepun.

“Ada yang baik dan ada yang garang, tapi kebanyakan yang datang mendarat di sini merupakan anggota tempur sebelum diambil alih pasukan kejuruteraan dan unit-unit tugas biasa tentera.

“Perang juga memberi rezeki kepada remaja kampung masa itu apabila kami diambil bekerja membaiki pangkalan udara di Pengkalan Chepa, dan kerja saya ialah meratakan landasan kapal terbang menggunakan batu kerikil.

“Pernah sesekali saya disepak tentera Jepun kerana kerja main-main, tapi rata-rata kami yang bekerja sebagai buruh dilayan baik,” ceritanya.

Omar yang kemudian mencelah menjelaskan, penduduk kampung ketika itu terutama remaja sepertinya tertunggu-tunggu kedatangan tentera Jepun kerana diberitahu negara Asia Timur itu menjanjikan pelbagai kemewahan.

Katanya, kehidupan di bawah penjajahan British yang menghalang pendidikan di kalangan penduduk luar bandar menyebabkan mereka terpinggir dan hanya bersekolah pondok, melainkan golongan bangsawan dan orang berada.

“Saya memang nak bersekolah, tapi orang putih tak benarkan buka sekolah di kampung. Namun, khabar angin beritahu jika Jepun datang mereka nak buka sekolah dan itu menyebabkan saya tidak sabar-sabar.

“Selain itu, ramai yang cerita harga beras akan murah bila Jepun perintah selain harga barang-barang lain seperti kain baju lebih rendah, tapi sebenarnya cuma setahun sahaja kami hidup senang sebelum keadaan berubah,” katanya.

Menariknya, beliau suka bergaul dengan tentera Jepun sehingga kini fasih berbahasa Jepun selain mengingati beberapa baris lagu yang kerap dinyanyikan ketika itu.

“Dulu kawasan di sini dipenuhi paya dan hutan nipah, jadi saya kerap disuruh bawa tentera-tentera Jepun berperahu meninjau-ninjau kawasan sekitarnya.

“Masa itu zaman budak-budak mana fikir takut, tapi seronok bergaul dan mereka (tentera Jepun) sesekali bagi habuan seperti makanan atau duit,” jelasnya.

Katanya lagi, kehidupan di kampung yang serba sederhana menyebabkan mereka tidak begitu merasai kesempitan hidup semasa perang, dan keadaan di bawah pemerintahan Jepun tidak banyak bezanya dengan British.

Bagaimanapun, harapan Omar dan rakan-rakannya yang kini meniti usia senja mungkin hanya tinggal impian.

Setelah lima dekad negara mencapai kemerdekaan, tetapi nasib pantai itu terus terbiar sepi. Kawasan yang menyimpan sejarah negara semasa Perang Dunia Kedua itu hanya menunggu masa sebelum lenyap sepenuhnya ditelan ombak seperti kubu-kubu pertahanan British yang telah bersemadi di dasar lautnya.

Oleh: Zaki Salleh

(Penulis merupakan penganalisis pertahanan dan telah menulis dalam bidang berkenaan sejak 20 tahun lalu)

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31/1/2025: 9.51 p.m

HINDUISM IN BORNEO

Source: Malaysian Heritage & History Club

The following was adapted from an article by Gregory Kiyai@Keai of the University of Malaya. Efforts to contact him by e-mail for permission have proven unsuccessful.

Hinduism reached Borneo as early as the 5th century or possibly earlier. Evidence includes records written on stone from Kotei, East Borneo, which details Hindu rites performed by Brahmins, and a cave at Kombeng with various Brahmanical and Buddhist images, including a notable stone statue of Ganesa. Although this Ganesa statue, features him with four hands and typical attributes, is traditionally dated to the 5th century based on the Kutei carvings, stylistic analysis suggests it is more likely from the 8th century.

The Śhiva-Buddhist era in the archipelago emerged notably around the 13th century AD, during the Singhasari Kingdom. The Sinhasari Kingdom was in east Java from 1222-1292 as evidenced by the Sutasoma manuscript. The Sutasoma was an old Javanese poem which was written in the 1200s during the reign of King Kertanegara who ruled Singasari from 1268-1292.

The Singhasari kings who preceded King Kertanegara were also recognized as adherents of both Śhiva and Buddhism. The ŚhivaBuddhist religion continued through the Majapahit period and extended to the Balinese and Malay kingdoms until the decline of Majapahit in the 15th century.

Early Hindu-Buddhist religious travellers utilized Malaysian waters as part of their voyages from China to India. The return journeys began in Sri Lanka and returned to China in the early 5th century CE.

The ships sailed to the Andaman Islands, navigating with the monsoon winds, then proceeded through the Strait of Malacca towards Java or Borneo. They would wait for the monsoon winds before returning to China.

By the 7th century CE, according to the Chinese traveller I-Ching, many Buddhist monks had regularly travelled between China and India. I-Ching started his journey in 672 CE to study Sanskrit, sailing to the Bujang Valley, a complex in Kedah, to board a royal vessel to India and to study at Nalanda University. The University is in Bihar, India a state in northeast India divided by the Ganges River.

The image of Ganesha travelled through southeast Asia with Hinduism. As Hindus gradually migrated to Indochina, Ganesha appeared in modified forms in Burma, Cambodia, and Thailand. In this region, Hinduism and Buddhism coexisted and resulted in different forms of Ganesha.

In Indonesia, a 1st-century AD Ganesha statue was discovered on the summit of Mount Raksa on Panaitan Island. The island is located in the southwestern part of the Java Sea off of Java Island.

An 11th-century Ganesha statue was unearthed in eastern Java, Kediri, and is now housed at The Museum of Indian Art (Museum für Indische Kunst) in Berlin-Dahlem. Additionally, a 9th-century Ganesha statue is located in the western cella (room) of the Prambanan Hindu temple. From a statute unearthed in a building site in Palembang, it is believed Hinduism arrived in the area in the 7th century.

Sarawak

By the 1st century A.D., major metropolitan centres in India and China had begun international trade, with sea routes passing through the archipelago. The early influence of Hindu-Buddhist culture in Sarawak was due to the commercial activities of Chinese and Indian traders. Sarawak's strategic location and its attractive trade goods such as rattan, resin, and exotic forest products made it an appealing destination for traders who sailed to Sarawak while selling their goods like ceramics, silk, and perfumes.

The intricate historical records of migration and cultural exchange in Sarawak also require consideration of the archaeological evidence of early settlements. Since 1952, the Sarawak Museum's excavations at various sites in the Sarawak Delta and further north along the coast have uncovered several tons of Chinese and Siamese export ceramics from the 10th to the 15th centuries. The presence of these artefacts suggests that Sarawak had a sufficiently large population during this period to create a market for Chinese traders, who likely traded these goods for forest products collected by the local people.

Various Indian artefacts, such as gold jewellery, a Gupta Buddha statue, and a figure of Ganesha, the Hindu elephant god and protector of travellers indicate early trading interactions between India and Sarawak.

The Sarawak River delta benefits from a prominent landmark, Mount Santubong, with its limestone peak visible from miles out to sea. Artifacts from India and China found in the delta suggest that a number of small trading settlements flourished here between the 7th and 14th centuries.

After this period, trade shifted north to Brunei Bay, aligning with Brunei’s rise as an international trading hub.

Other notable excavated sites in Sarawak include Song on the Rejang River and Miri on the northern coast, both of which feature Chinese ceramics from after the 14th century. Tanjong Kubor, Tanjong Tegok, Bongkisam, Muara Tebas, Bukit Bako, Sungei Ja'ong, Sungei Buah, along the Sarawak coast and inland (Song, Niah, Miri), and in the north near Brunei (Kota Batu) are trade routes in Sarawak based on the discovery of artefacts from China and India.

Limbang Sarawak

The Limbang Division is situated in the northeastern part of Sarawak, bordered by Brunei to the west, Brunei Bay to the north, Sabah, and Kalimantan to the east, and the Baram District (Miri Division) to the south.

Bukit Mas, situated in the town of Limbang in Northern Sarawak, is a prominent 210-meter-high limestone outcrop covered in jungle that overlooks the town. This site holds fascinating historical and heritage significance for Limbang. Bukit Mas has revealed two notable discoveries, although no ceramics were found. The first was a collection of 25 gold objects uncovered after a landslide in 1899, and the second was a stone Ganesha.

These discoveries are thought to exhibit Javanese influence and were likely crafted in Java, with the gold objects dating from 1200 to 1500 CE and the Ganesha statue from the 13th to 14th centuries. No other artefacts have been found at Bukit Mas, and there is no evidence suggesting that the site was inhabited or used as a religious shrine.

In 1921, during excavation work at Bukit Mas in Limbang, near the residence of Mr F.F. Boult, a significant archaeological find was unearthed, a stone sculpture of Ganesha, the elephant-headed deity revered for his wisdom. At that time, Boult served as the Limbang Resident and subsequently sent the statue to the Sarawak Museum in Kuching for preservation. The Ganesha statue stands 24 inches tall and 12 inches wide.

This image and statue of Ganesha are said to be similar to those found at Mount Kombeng in Southeast Borneo. Experts suggest that this Ganesha statue originated in India and may have been present in Limbang around the 6th or 7th century CE. Based on visual observation, this Ganesha statue resembles other types of Ganesha statues from India. The features that identify this form include (i) an elephant-shaped head, (ii) three eyes, (iii) four arms, (iv) a round belly, and (v) a snake serving as the sacred thread.

The stone sculpture of Ganesha from Bukit Mas is believed to have direct Hindu origins, with varying scholarly opinions on its dating. According to Professor Dr. N.J. Krom of Leiden University, the statue dates back to the 6th or 7th century.

Sir John Marshall, the Director General of Archaeology of India, suggests that it may be somewhat earlier than the 13th century. In contrast, Professor Sastri from India proposes that the statue is likely from the 13th to 14th century and notes its possible Javanese influence. These differing assessments highlight the complexities of dating and the cultural exchanges reflected in the artwork.

Gregory Kiyai@Keai in Jurnal Borneo Akhailogia (Warisan, Arkeologi & Sejarah), Disember 2024, Vol. 9(1), hlm. 83-96

BorneoHistory.net

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31/1/2025: 2.52 p.m

THE ANGPOW'S HISTORY AND LINK TO MALAYSIA'S OLDEST BANK

Source: History Insights - Malaysia

MEMORIES start flooding back after I stumbled upon several red packets with their contents intact in a drawer during spring cleaning.

These precious hongbao (or angpow in the Hokkien dialect), which were given to me during Chinese New Year some four decades ago, have become precious keepsakes as I left Alor Star to further my education just a few days after receiving them.

During those days when communication with loved ones was not as convenient as it is today, those little red envelopes and the crisp Malaysian currency notes inside became reassuring links to home whenever I felt lonely or homesick.

Since then, these tokens of good wishes have remained with me through the years, serving their function as symbols of happiness, good health and prosperity.

Recalling childhood stories told by my parents, a legend related to this age-old practice of presenting money as gifts stand out prominently. Originating in Qing dynasty China, it tells of the Eight Immortals transforming themselves into coins to aid an elderly couple in the act of saving their son from a demon named Sui, which always made its appearance on Chinese New Year eve.

On that fateful evening, the enchanted coins were wrapped in red paper and placed under the pillow of the sleeping child. Even with the couple keeping vigil, the demon boldly made its appearance by way of a powerful gust of wind that blew the doors and windows ajar.

Just as the Sui was reaching out for the child, the pillow began to take on a shimmering golden hue that startled the demon and banished it back to the realm of darkness. The magical effect of the coins wrapped in red paper spread like wildfire and everyone began adopting the practice to ward off the evil spirit.

TRADITION CATCHES ON

Eventually, it became custom for married couples, who were deemed adults, to present children and those who were single with money wrapped in red paper during Chinese New Year as protective talismans, as well as to bring good fortune.

Until today, the amount given during this auspicious celebration is always in an even number as odd aggregates are usually associated with condolence money given at funerals. People from the Cantonese and Hokkien dialect groups often go a step further by giving hongbao in pairs to the children of close relatives, as tradition has it that good things always come in twos.

The practice of folding plain red paper for this purpose began to ebb sometime in the late 19th century, when enterprising printing press owners began producing ready-to-use red envelopes. This novel invention, in turn, saw the rise in popularity of paper money over coins.

Apart from being a better fit for the printed envelopes, banknotes are favoured until today as they are lighter and, unlike coins, made it difficult for the recipient to judge the amount given without physically opening the hongbao. Thus, adding an air of suspense to the act of generosity.

BANKS LEAD THE WAY

While browsing through my collection of vintage red packets that have been painstakingly formed over the years through repeated flea market visits, it becomes obvious that a vast majority of those produced in Malaya during the post-war years were issued by local financial institutions.

Among the noteworthy are banks like Malayan Banking Bhd (Maybank today), Development and Commercial Bank (D&C Bank) and the Overseas Chinese Banking Corporation (OCBC), as well as several smaller financial companies, such as Visa Finance and Sim Lim Finance.

One particular hongbao, featuring a cute Mickey Mouse dressed in a Chinese costume lighting a string of fire crackers, stands out above the rest. Issued by the Chartered Bank (now Standard Chartered Bank) to coincide with the Lunar Year of the Rat in 1972, the design was part of the Disney character series used during a campaign to inculcate the habit of saving money among young account holders.

(...) I decide to take a walk down memory lane and trace the development of the oldest bank in Malaysia following the establishment of its first branch in Penang some 145 years ago in 1875.

Known then as the Chartered Bank of India, Australia and China with its headquarters in London, its early business was primarily concentrated on the rapidly growing trade in Asia, including parts of the Malay Archipelago.

EARLY BANKING ACTIVITIES

The aim of providing trade finance and exchange facilities for British merchants who shadowed the expansion of the British East India Company paid handsome profits for the bank. The strong influence gained back home in England prompted Queen Victoria to grant the bank a Royal Charter on Dec 29, 1853. The recognition was the first of its kind for a Western financial institution serving in the Far East.

In Penang, the bank quickly earned loyal support among local merchants and, within three short years, the branch had established a strong footing on the island in terms of exchange volume, deposits and local note circulation.

During those early days, European merchant houses, like Boustead, Guthrie, Harrisons & Crosfield and Sime Darby, had direct access to the bank while business with Asian customers were conducted largely through the services of Indian chettiars and Chinese compradors.

In the latter instance, banks issued credit notes against securities brought to them by these middlemen. The collateral often took the form of promissory notes, title deeds and, in extreme situations, bags of opium were accepted and stored in the bank vaults.

By the late 19th century, the bank’s fortunes grew in tandem with the tin rush and rubber boom that boosted entrepot trade in Penang. The fledgling British colony prospered as the influx of Chinese and Indian migrant workers destined for the interiors of Malaya transformed the sparsely inhabited island in the backwaters into a thriving business hub.

The flow of money into the Malay states prompted the Chartered Bank to initiate plans for the establishment of more branches in towns, like Taiping in Perak, to provide credit and trade financing facilities for tin mining and rubber concerns.

Forays into Selangor began in the 1860s when the bank started financing investors from Penang and Singapore, which were keen on setting up strategically located trading posts in Kuala Lumpur and the rest of the Klang Valley that had rich tin deposits.

During those days, the Klang Valley tin output was comparable to those from Perak’s Kinta Valley and together they accounted for more than half of the total exports, making Malaya the world’s largest producer of tin.

Some three decades later, the large scale cultivation of rubber began edging out former cash crops like tapioca, gambir and pepper, which were suffering declining fortunes. Aided by innovative planting and tapping techniques, as well as ample financing from banks, rubber began vying with tin for pole position as the most important export commodity from Malaya.

PRIVATE BANK NOTE ISSUERS

The Chartered Bank was among four private note-issuing banks in the Straits Settlements of Penang, Melaka and Singapore in the second half of the 19th century. The official currencies in use then were a mixture of Mexican and Spanish coins, Hong Kong dollars, Indian rupees, Dutch duit, Japanese yen and American dollars.

Paper notes issued by these commercial banks after 1860 were in larger denominations and that alleviated the problem of coin shortages. Those bank notes, however, were not legal tender and had to be backed by silver dollars and securities of equivalent value.

The Chartered Bank in Penang began issuing bank notes from the date of its establishment in 1875 to 1907. The numbers, dates and signatures of the managers and accountant were individually handwritten on each piece that was engraved and printed by the London firm of W.W. Sprague Company. This practice ceased a decade after the Straits Settlements government began printing its own currency notes in 1899.

The early 20th century saw an unprecedented demand for tin and rubber from industrialised Western countries and that gave the Malayan economy a significant boost. Banks seized the opportunity to open more branches to provide financial services to agencies and companies that had mushroomed in the wake of the boom.

POLICY CHANGE

The Chartered Bank led the way with new offices in Klang in 1909, Seremban (1910), Melaka (1911) Ipoh (1912) and Alor Star (1920). It was also during that time that the bank changed its policy and ventured into domestic banking, throwing its doors open to all and sundry.

Malaya suffered little consequences of World War 1 and experienced an expanded trade with Europe during that period despite a steady decrease in the number of ships available to transport tin and rubber.

By the time hostilities ended, the Penang branch, based at 11 Beach Street, was in dire need of additional space for business expansion. As a result, the present 20,000sq ft site, nine doors up the same road, was acquired.

Although plans for the new building were approved in 1925, construction was delayed due to problems concerning the foundation and the structure was only ready several years later.

The opening of the grand new building was, however, marred by the onset of the Great Depression which began in 1929. Worldwide demand for commodities slumped and prices fluctuated severely.

Fortunately, the bank weathered the decade long economic storm admirably thanks to its earlier decision to secure a more diverse client base.

SURVIVING THE JAPANESE OCCUPATION

The Chartered Bank was not spared during the Japanese Occupation. Many of its premises throughout Malaya were damaged by bombs, while others were stripped of their furniture and fittings by looters before they were repurposed by the occupying force.

In Kuala Lumpur, the bank building was occupied by the Telecommunications Department, while the Seremban premise gave way to the Yokohama Specie Bank. Worse still, the Klang office became headquarters to the dreaded Kempeitai, or the Japanese secret police. Unfortunate victims of frivolous trials were locked in strongrooms and the office was used as a torture chamber.

War came to an end in August 1945 and, despite its crippling losses, the bank exhibited exemplary conduct by honouring all deposits with interest. Branches were quickly refurbished and reopened while surviving staff members were each paid at least eight months’ worth of salary in lieu of the lost years.

Post-war recovery was, however, hampered by communist instigated labour unrests and the Malayan Emergency.

Thanks in part to the bank’s support for post-war rehabilitation efforts through the provision of loans for the restoration of rubber estates, production of the commodity quickly bounced back to pre-war levels and a reasonable external trade balance was restored.

A growing sense of nationalism among Malayans at that time culminated in Independence for Malaya and the end of British rule in 1957. That historical milestone ushered a new era of dramatic changes in the way banks conducted business and the dynamism placed the industry in good stead until this very day.

MODERN ADAPTATIONS

While returning my hongbao collection to its storage space, sight of a partially hidden packet of recently acquired bric-a-brac brings to mind that the adoption of the hongbao by the other races in Malaysia through the custom of handing out monetary gifts in envelopes.

Instead of red packets, Muslims show a preference for green envelopes as the colour is traditionally associated with Islam. During Hari Raya Aidilfitri celebrations, it is custom for families to prepare money for visitors and well-wishers and many felt it is more presentable to distribute them in green envelopes.

This adaptation of the hongbao is believed to be based on the Muslim custom of sedekah (voluntary charity), which, unlike the practice of zakat, is not considered a religious obligation.

At the same time, banks join in the festivities by issuing purple envelopes to Indian customers during Deepavali. In Hinduism, this colour represents the noble attributes of wisdom and purity of mind.

Today, the presentation of monetary gifts in envelopes has evolved into a universally accepted way for Malaysians to present monetary gifts as expressions of gratitude, love, care and appreciation to those around them.

Source and image credit: NST Online

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31/1/2025: 11.11 a.m (Friday)

UNITING A NATION THROUGH LANGUAGE

Source: History Insights - Malaysia

Curious to know more about the development of the Malay language in our country, I head off to the Kedah State Museum Library. Located on the first floor of the main building along Lebuhraya Darul Aman, this well-equipped repository is home to a wide selection of books and periodicals. Within half an hour, I manage to accumulate sufficient reading material to commence work.

Looking at numerous government directives issued prior to the onset of the Second World War, it becomes apparent that the Malay language, in its written Jawi script form, was extensively used in the administration of all Peninsula states.

In fact, it has been widely accepted that the Malay language was the lingua franca and the language of commerce for many centuries in most Southeast Asian port cities prior to the arrival of the European colonial powers. As a language group, Malay extended from Madagascar through the Malay Archipelago and as far east as Formosa (now Taiwan).

Thanks to its inherent versatility and flexibility, the Malay language was able to withstand repeated onslaughts by several vigorous European languages from the 15th century onwards. Through great teachers like Munshi Abdullah in Melaka, the language continued to thrive when British officials as well as soldiers sought his services to learn Malay.

BRITISH PIONEERS

It was actually the basic requirement for all British officers in the Malayan Civil Service during the late 19th century to be fluent in the Malay language. The colonial administrators, including the high ranking British Residents and High Commissioners, took this task so seriously that many became highly respected scholars and publishers of books related to this language.

In this aspect, the name Richard Olaf Winstedt sticks out. Oxford-educated Winstedt became a cadet in the Federated Malay States Civil Service in 1902 and was posted to Perak where he furthered his studies in the Malay language and culture.

During the course of his career, Winstedt played an instrumental role in preserving priceless manuscripts related to Malay literature like Sejarah Melayu (Malay Annals) as well as producing important works regarding the Malays and their language such as A Malay History of Riau and Johore (1932) and Dictionary of Colloquial Malay: Malay-English & English-Malay (1920).

Winstedt returned to England upon his retirement in 1935 but his love for the Malay language did not wane. During World War Two, he answered the call of duty by helping the British Army broadcast their propaganda messages in Malay to the people of Japanese-occupied Malaya.

Next, I turn my attention to several scrapbooks containing newspaper cuttings from the 1950s and 1960s. Apart from chronicling the important developments during that time period, the ageing parchments also tell the story of the continued development of the Malay language in our country.

BIRTH OF BALAI PUSTAKA

Awareness towards the need for a national language to unify the people in their struggle for independence began gaining momentum in Malaya during the post-war years. This eventually led to an announcement by the Minister of Education, Tun Abdul Razak Hussein (then Datuk) on June 22, 1956 involving the formation of a department in his Ministry called Balai Pustaka.

This new department, tasked with the development and promotion of the Malay language, was initially housed in the Government Offices building in Johor Baru with Ungku Abdul Aziz, an economics lecturer at University Malaya, serving as its first director.

The establishment of the Balai Pustaka was a welcome breath of fresh air for many Malay academicians as well as writers. During the third Malay Language and Literature Congress held in Johor Baru from Sept 16, 1956 the participants made several constructive suggestions to help improve Balai Pustaka's effectiveness.

DBP TAKES OVER

At the close of the six-day conference, Abdul Razak upheld the group's proposal to change Balai Pustaka's name to Dewan Bahasa dan Pustaka (DBP). At the end of his one-year contract, Ungku Abdul Aziz returned to University Malaya and the position was taken over by Syed Nasir Ismail in the middle of 1956. Around the same time, DBP moved to Kuala Lumpur to be close to the Ministry of Education.

Less than a month later, Malaya achieved independence and the Malay language was proclaimed the country’s national language. However, in an effort to give the Malay language time to develop further, Clause 152(1) in the Federal Constitution stipulated that “for a period of 10 years after Merdeka Day, and thereafter until Parliament otherwise provides, the English language may be used in both Houses of Parliament, in the Legislative Assembly of every State and for all official purposes”.

Even during the first year of its inception, it was already felt that DBP shouldn’t remain a government department if it were to function effectively. In 1959, the Dewan Bahasa dan Pustaka Ordinance was passed by Parliament. That implicitly made it a corporate body with full control over its finances.

TRANSLATION TASKS

Among the first priorities after the incorporation of DBP was to produce textbooks in the Malay language for all national schools in the country. This was done as newly independent Malaya was working towards a common-content syllabus for all the Malay, English, Indian and Chinese schools in the country.

The task was an unenviable one as most of the existing textbooks at that time were direct translations from those used in English-medium schools. Despite the lack of manpower and finances, DBP was steadfast in its quest to set up several Terminology Committees, comprising academics from University Malaya and the National Language Institute, to coin scientific words that weren’t already in the Malay language.

The move to its own building at Jalan Lapangan Terbang Lama (now Jalan Dewan Bahasa) on Jan 31, 1962 gave DBP the much-needed space for its expanding departments. The building was designed by architect Lee Yoon Thim while the “Malayan Lifestyle and National Language”-themed mosaic mural was based on a painting by prominent artist, Ismail Mustam.

The tireless effort of the DBP staff resulted in the publication of 14.5 million books comprising 381 different titles in the Malay language by 1963. These books, which catered to the education system as well as the general public, covered a wide-ranging genre, from nursery rhymes for children to books on science, philosophy and literature.

A year later, in 1964, a full scale programme was launched to produce textbooks in the Malay language. This was done in preparation for the demand created by the establishment of Malaya's first pre-university classes in 1965.

MALAY DICTIONARY

In its quest to help students understand the newly-coined terminologies, which had grown to nearly 70,000 new terms by 1965, DBP sought the assistance of Unesco to prepare and publish a National language dictionary.

The subsequent arrival of Professor A.A. Teeuw from Leyden University not only improved DBP's dictionary compilation techniques but also greatly contributed to its staff training methodologies. With this, DBP was on a much firmer footing to achieve its quest to promote the widespread usage of the Malay language.

Several newspaper articles published in the first week of March 1967 catch my attention. The significant number of annotations and scribbled notes at their margins underpin the importance of these reports, which involve the tabling of the National Language Bill to make provisions for Malay to be the sole official language of Malaysia, except in the Borneo states of Sabah and Sarawak.

During the second reading of the Act in March 2, 1967 the then Prime Minister Tunku Abdul Rahman reiterated that “the National language was the one and only means of binding together the peoples of various origins in the country and achieving the goal of loyalty thus providing a guarantee for peace and harmony”.

In that same report, Finance Minister Tan Siew Sin, who was also the Malaysian Chinese Association (MCA) President, described the day as an “auspicious and historic one for the country”. Echoing Tan's views was the Minister of Works, Posts and Telecommunications and Malaysian Indian Congress (MIC) President, Tan Sri V.T. Sambanthan.

Sambanthan described the Bill as a simple solution to a complex problem. The formula for the solution according to him comprised three essential ingredients — goodwill, tolerance and friendship. Both Tan and Sambanthan also assured the government that they wouldn’t ask for the Chinese and Tamil languages to be given official recognition.

After an amendment was made to Clause 8 by Tun Abdul Razak, the National Language Bill was approved by the Dewan Rakyat on March 3, 1967. Lawmakers voted resoundingly with 95 for and 11 against after changes were made for court proceedings to be conducted either in English or in the national language. When winding up the debate, Tunku urged everyone in the country to do their part and learn the national language.

RETENTION OF ENGLISH

The last article in this section comes in the form of a report made a week later where Tun Abdul Razak issued a stern warning to the National Language Bill detractors. While addressing the Senate during the debate of the Bill, the deputy prime minister stressed “the importance of retaining the use of English in the drafting of laws and other usage in technical subjects and in communications with other countries, besides its widespread use in commerce and industry”.

With the successful tabling of the Bill, DBP continued to expand and gradually began opening branches in various parts of the country. In 1977, it opened offices in Kota Kinabalu and Kuching after taking over the role of the Borneo Literature Bureau. Two decades later, three other offices were established in Bukit Mertajam (1999), Kota Baru (1999) and Johor Baru (2003).

Preparing to leave the library, I overhear the librarian talking to someone over the phone. The use of recently coined terminologies in their conversation like swafoto (selfie) and sohor kini (trending) reminds me of DBP's ongoing work to keep the Malay language abreast with the fast evolving modern world.

By the looks of it, DBP still has an active and constructive role to play in the continued development, enrichment and propagation of our national language. This will one day allow the Malay language to take its place as one of the leading modern languages of the world.

Source and image credit: NST Online

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31/1/2025: 11.04 a.m (Friday)

SIAPA ORANG ASAL PULAU PINANG?

Oleh Islah Wahyudi

Pernah tengok filem Avatar? Semua orang asal akan bergadai nyawa pertahankan tanah air mereka dari diceroboh, dari dijarah oleh manusia yang jahat.

Pertama, kenapa British jenamakan Tanjung Penaga sebagai Georgetown? Siapa itu George?

Jawapannya adalah sebagai simbol pemilikan British. Simbol penjajahan British. George itu adalah Raja Inggeris tahun 1760-1801.

Perkara ini British lakukan di semua tempat yang mereka ceroboh. Ada berpuluh tempat di seluruh dunia yang dinamakan sebagai Georgetown pada era empayar British.

Tapi siapa orang asal Pulau Pinang? Adakah orang Pulau Pinang adalah orang putih ?

Jawapannya dah tentu tidak.

Orang asalnya adalah Melayu.

Kemudian dipendekkan cerita, pendatang dari Chinã dan Indiã mula membanjiri pulau ini.

Chinã dan Indiã adalah populasi terbesar dunia yang merangkumi 36% jumlah populasi dunia. Tahulah negara tersebut jaga identiti kebangsaan masing-masing.

Persoalan besarnya, kenapa selepas 66 tahun kita merdeka dari Inggeris, kita masih kekalkan nama Georgetown? Apakah kita tak ada raja kita sendiri ? Apakah patut kita julang identiti raja dari negara asing berbanding identiti kita sendiri ?

Bukankah sejak selepas merdeka, dah banyak nama kolonial Inggeris kita tukar kepada nama asal dan penjenamaan semula guna identiti kita ?

- North Borneo ditukar jadi Sabah

- Jesselton ditukar jadi Kota Kinabalu

- Province Wellesley ditukar ke Seberang Perai

- Port Swettenham ditukar jadi Pelabuhan Klang

- Telok Anson ditukar ke Teluk Intan

- Port Weld ditukar ke Kuala Sepetang

- dan sebagainya

Tapi kenapa nama seperti Georgetown, Butterworth dan Port Dickson masih belum ditukar ?

Jawapannya adalah kerana menteri, pegawai dan pihak bertanggungjawab itu tidak amanah dalam mentadbir kawasan masing-masing.

Bila rakyat didoktrin kononnya penjenamaan bahasa Inggeris itu lebih komersial , lebih bernilai dan segala macam alasan untuk membelakangkan bahasa, sejarah dan identiti kita yang sebenar, maka rakyat di kawasan tersebut akan jadi lembik.

Mereka akan tunduk kepada pemb0d0han sebegini, dan tak mendesak pihak berkuasa untuk kembalikan identiti mereka sendiri pada kampung mereka. Mereka jadi 'inferiority complex'.

Bila dah lembik, maka melalui tindakan politik mereka mula dinyahkan dari kampung asal mereka seperti yang berlaku di Pulau Pinang.

Kita semua sedia maklum, sudah ada kaduk naik junjung yang berani cakap Melayu itu pendãtãng di Tanah Melayu sedangkan dari sudut sejarah, perkara itu adalah salah.

Ada banyak rujukan dari Arkib Negara, Arkib British malah muzium di seluruh dunia yang merekodkan peristiwa British membawa mereka ini ke sini.

Malah, dalam perlembagaan Persekutuan yang mengabsahkan kewujudan negara ini sendiri, tak ada sepatah pun istilah Cinã Indiã Myanmãr Banglãdesh Népal dsb.

Tak percaya? Pergi buka perlembagaan dan tunjuk di perkara berapa ada tercatat istilah-istilah tersebut.

Ini semua bukan identiti kebangsaan Malaysia. Identiti kebangsaan Malaysia adalah berteraskan identiti orang asal negara ini iaitu Melayu, Orang Asli, Dayak Sabah dan Sarawak. Identiti Ini tercatat dalam perlembagaan Persekutuan Malaysia.

Tapi, rakyat yang telah dibodohkan melalui doktrin malu dengan bahasa dan identiti sendiri ( inferiority complex) tidak tahu semua ini.

Mahukah anak-anak watan keturunan asal di PD terima nasib yang sama seperti di Tanjung Penaga ( Georgetown )?

Sejarah mereka dipadam. Hak mereka dikuburkan. Mereka dikatakan pendãtang di kampung sendiri. Kampung mereka dibangunkan dengan identiti negara asing ? Kemajuan apa tu ? Kemerdekaan apa tu ?

Kenapa kita nak sangat merdeka dari Inggeris kalau itu sebenarnya yang kita kejar ? Bukankah Inggeris itu maju ? Jadi kenapa kita nak merdeka dari Inggeris?

Kaduk naik junjung tak boleh jawab ini semua.

Jiwa mereka masih melekat pada negara asal datuk nenek mereka, dan bukannya pada tanah ini.

Tak ada beza golongan kaduk naik junjung ini dengan apa yang dilakukan oleh British. Mereka hanya berselindung atas nama sejarah, atas nama perpaduan, atas nama keadilan untuk melakukan penindasan dan membelakangkan identiti Malaysia yang sebenar.

Mereka umpama ikan bandaraya yang rosakkan ekosistem tempatan.

Imigrasi tanpa asimilasi adalah suatu invasi.

Untuk pengetahuan, nama asal Port Dickson adalah Tanjung Kemuning seperti yang tertera di peta Inggeris tahun 1875.

Maklumat ini tidak dipaparkan di laman web rasmi Majlis Perbandaran Port Dickson , tidak ada di Perpustakaan Awam Port Dickson , tidak ada di Jabatan Penerangan Port Dickson dsb.

Di Muzium Lukut ada terpampang peta tersebut, tapi langsung tidak ada penjelasan tentang nama Tanjung Kemuning.

Pendek kata, ramai orang asal PD sendiri tak tahu sejarah mereka.

Apa yang sebenarnya pihak berkuasa mahu sembunyikan?

Apakah mereka ini kalau jadi pihak berkuasa tempatan ( PBT ) di India, mereka enggan tukar nama Port Madras ke Chennai atau Madras tu sendiri ke Tamil Nadu?

Tuan boleh rujuk peta-peta yang tertera nama asal Tanjung Kemuning di Arkib Negara Malaysia .

Untuk memudahkan tuan puan, no rujukan peta tersebut adalah N.56/NX.12.

Tuan boleh rujuk di sini :

https://www.facebook.com/share/p/PgH2srusnDzCmW1D/?mibextid=oFDknk

Sekiranya akronim PD itu sudah terlalu sinonim dengan tuan dan ini dijadikan alasan, boleh saja namakan PD sebagai Pantai Dermaga yang bermaksud pantai pelabuhan. Guna bahasa kebangsaan negara kita sendiri.

Berhentilah tertipu dengan alasan kaduk naik junjung yang pertahankan nama DICKson ini. Mereka sendiri malu namakan anak mereka guna nama tersebut.

Tanyakan pada mereka, taat setia mereka pada Raja dan negara mana ?

Tuan tahu betapa besarnya impak penjenamaan yang membelakangkan identiti kita macam nama Port Dickson ni ?

Negara Chinã gunakan alasan nama Laut China Selatan untuk tuntut wilayah kita di situ.

Jom tukar nama Port Dickson.

Port Dickson

Tanjung Kemuning

Pantai Dermaga

Keputusan tuan, akan mengubah nasib anak cucu tuan dan beri tempias kepada semua penjenamaan yang membelakangkan identiti dan bahasa kita di seluruh negara.

Serlahkan Diri Tuan Hamba Yang Sebenar.

+ Istilah kaduk naik junjung merujuk pada mereka yang tidak bersetia pada Raja dan negara ini. Bukannya keseluruhan kaum.

#PDkePantaiDermaga

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