Tuesday, 29 September 2026

BOOK: HEIDI ROUPP - "TEACHING WORLD HISTORY: A RESOURCE BOOK (1997)



In Heidi Roupp, ed. Teaching World History: A Resource Book (1997, reissued as Teaching World History in the Twenty-First Century), the section on Malay sailors is in the chapter:

"MARITIME SOUTHEAST ASIA TO 1500 - Lynda Norene Shaffer"

Roupp's book is described as "a resource book for teachers of world history at all levels. The text contains individual sections on art, gender, religion, philosophy, literature, trade and technology."

The chapter is Shaffer's classic study of early Austronesian / Malay navigation. As quoted from Shaffer:

"Malay sailors were highly skilled navigators, sailing over the oceans for thousands of miles without a compass or written charts. They navigated by the winds and the stars, by the shape and colour of the clouds, by the colour of the water, and by swell and wave patterns on the ocean's surface. They could locate an island when they were still something like 30 miles from its shores by analysing the behaviour of various birds, the animal and plant life in the water, and the patterns of swells and waves."

In the same chapter, Shaffer adds two other key points. Roupp is included for classroom use:

Sail technology: "Malays independently invented a sail, made from woven mats reinforced with bamboo, at least several hundred years b.c.e." and "The Malays were also the first to use a balance-lug sail, an invention of global significance. Balance-lugs...can be pivoted sideways, which makes it possible to sail into the oncoming wind at an angle."

Monsoon discovery: "Sometime in the first millennium BCE, the Malays made one of the most significant discoveries in the history of navigation—how to ride the monsoons, the seasonal winds of Asia."
That discovery is why Shaffer notes Malay outrigger fleets reached the East African coast, Madagascar, and a Malay settlement near Aden (Yemen) by around 31 BCE, "more than 3,000 miles to their west".

Others:
Hj Zulheimy Maamor
29 September 2026: 11:30 p.m.

MOUNT OPHIR : BOOKS OF REFERENCE


Albert S. Bickmore — Travels in the East Indian Archipelago (London: John Murray, 1868)

Bickmore was the American naturalist who arrived in Batavia in mid-1865 to collect shells in the Spice Islands (the Moluccas). The book is his journal from April 1865 to May 1866.

Mount Ophir — what he says

In the Malacca chapter he is careful to distinguish:

"He wrote about 2 mountains known as Mount Ophir, one in Palembang, while the other is located 40 miles north of Malacca, known as Gunung Ledang."
  1. The Sumatran Ophir - Gunong Pasaman in West Sumatra, near Palembang. The highest peak, Bickmore, was seen from the sea in Sumatra.
  2. The Malayan Ophir – Gunung Ledang / Pudang, the isolated mountain on the Johore-Malacca border.
For the Malayan one, he gives the classic 19th-century description: 
  • Position: about 40 miles N-NW of Malacca town, visible from the Straits as a lone massif above the low coastal plain.
  • Height: early British surveys put it at ∼5,600-5,700 feet — he repeats the figure used in contemporary gazetteers of the time. Modern measurement is 1,276 m / 4,186 ft.
  • Geology / Natural history: Unlike the limestone hills around Malacca, Ledang is granite / syenite with a double peak, covered in dense dipterocarp forest up to about 3,000 ft, then stunted, mossy forest and granite slabs. Bickmore collected shells, ferns, orchids and birds on the lower slopes and notes the absence of large animals near the summit.
Why is it called "Ophir"?

Bickmore repeats what every Portuguese and Dutch writer said:

"Bickmore's account references the European belief, dating back to the Portuguese colonial period, that Mount Ophir in the Malay world was the source of gold for King Solomon's temple, as mentioned in the Bible."

He explains that the Portuguese, finding alluvial gold dust brought down by the Orang Asli from Ledang's streams, identified it with the Biblical Ophir (1 Kings 9:28), where Solomon's fleet fetched gold. That name then stuck on European maps — hence two Ophirs in the archipelago.

Other translations of 9:28: 
  • KJV - King James Version (1611): And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to King Solomon.
  • NIV - New International Version (1978): And they sailed to Ophir and brought back 420 talents of gold to King Solomon.
  • NKJV – New King James Version (1982): And they went to Ophir, and acquired four hundred and twenty talents of gold from there, and brought it to King Solomon.
He is sceptical — he found no gold mines, only small washings, and suggests the gold legend was kept alive to attract traders to Malacca.

"And King Solomon built a fleet of ships at Ezion-geber, which is near Eloth on the shore of the Red Sea, in the land of Edom. And Hiram sent with the fleet his servants, seamen who were familiar with the sea, together with the servants of Solomon. And they went to Ophir and brought from there gold, 420 talents, and they brought it to King Solomon."
(1 Kings 9:26-28 - ESV)

Related verses often linked to Mount Ophir:

1 Kings 10:11 (ESV) - English Standard Version

"Moreover, the fleet of Hiram, which brought gold from Ophir, brought from Ophir a very great amount of almug wood and precious stones."

1 Kings 22:48:

"Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go, for the ships were wrecked at Ezion-geber."

This is the biblical source the Portuguese cartographers used in the 1500s — when they found alluvial gold dust coming down from Gunung Ledang (which they called Mount Ophir) 40 miles north of Malacca, they identified it with Solomon's Ophir.

His visit

Bickmore landed at Malacca in late 1865 after Singapore. He describes Malacca as a sleepy Portuguese-Dutch town, then hires Malay guides and an elephant for the trip to the foot of Ledang (then called Mt Ophir Estate). He does not make a full summit attempt in the monsoon — his account is more about the approach, the Malay villages at the base, the superstitions around the mountain (the Puteri Gunung Ledang legend, which he says Malays told him prevents ascent), and the botanical zonation.

This section became one of the earliest English natural-history descriptions of Gunung Ledang before Alfred Russel Wallace's more famous chapter, "Malacca and Mount Ophir", in The Malay Archipelago (1869).

Alfred Russel Wallace—Chapter III: Malacca and Mount Ophir in The Malay Archipelago (1869)

Wallace was in the Malay Peninsula from July to September 1854, right after Singapore. The chapter is in Volume I.

BIRDS and most other kinds of animals being scarce at Singapore, I left it in July for Malacca, where I spent more than two months in the interior, and made an excursion to Mount Ophir.

Malacca

He describes the old Portuguese-Dutch town crowded along the small river, now fallen from Linschoten's 16th-century description as "the market of all India" to a quiet port where "a vessel over a hundred tonnes hardly ever enters".

He lives first at Gading village among Chinese pepper and gambir planters and Chinese tin washings, then at the government bungalow at Ayer-panas (Ayer Panas hot springs).

His first ornithology is there: blue-billed gaper Cymbirhynchus macrorhynchus — "called by the Malays the Rainbird" — about starling size, black and claret with a cobalt-blue bill, plus trogons, green barbets, green gaper Calyptomena viridis, woodpeckers and honeysuckers.

The expedition to Mount Ophir

"Having determined to visit Mount Ophir, which is situated in the middle of the peninsula about fifty miles east of Malacca, we engaged six Malays to accompany us."

From Ayer-panas he thinks 30 miles. Two days march through villages, then wild forest paths knee-deep in mud, infamous for forest leeches that "stretch themselves out at full length" when they hear footsteps.

Base camp: by a stream at the foot.

Ascent — July 1854: 
  1. Low forest – tangled jungle, then lofty forest clear of undergrowth.
  2. Padang-batu / Stone field - "a steep slope of even rock, extending along the mountain side farther than we could see". Here the vegetation changes abruptly from lowland to alpine: pitcher plants Nepenthes hanging abundantly, conifer Dacrydium, and the famous ferns Dipteris horsfieldii and Matonia pectinata — "tallest and most elegant, and is known only from this mountain". Height by sympyometer: about 2,800 ft. No water — they drink from pitcher-plant pitchers: "about half a pint in each... very palatable though rather warm".
  3. Summit ridge – dwarf, stunted forest, moss knee-deep, hand-climbing. Porters stop at the lower peak. Wallace continues with an old Malay guide and son to the spring under an overhanging rock.
  4. Summit – "stood on the summit of Mount Ophir, 4,000 feet above the sea. The top is a small rocky platform covered with rhododendrons." Modern GPS is 1,276 m (4,186 ft) — Wallace's boiling-point thermometer was close.
View: "Ranges of hill and valley everywhere covered with interminable forest, with glistening rivers winding among them," but he notes it is monotonous compared to Snowdon or Switzerland.

He sleeps on twigs and blankets and catches butterflies — including Nymphalis calydona, new to science on dung — beetles, land-shells, and specimens of the Padang-batu ferns and pitcher plants to bring down.

At the foot for a week: In a swamp clearing with Zingiberaceous plants, in huts without sides. Country of the great Argus pheasant — heard continually, but his Malay hunter said, "Although he had been for twenty years shooting birds in these forests, he had never yet shot one" because it runs in dense forest. Tigers, rhinoceros tracks, and elephant dung noted. Fever reputation: "Mount Ophir has quite a reputation for fever, and all our friends were astonished at our recklessness," but none fell ill.

Wallace later says this trip was his first introduction to mountain scenery in the Eastern tropics, and his field notes were partly lost — the chapter was reconstructed from letters.

The mountain's European name, as you noted in your own research, comes from the Portuguese belief that gold washed from its streams was Solomon's Ophir gold — a legend Wallace mentions and dismisses, noting only tiny alluvial washings.

Does the Ophir in the Bible really refer to Gunung Ledang?

No — modern historians, archaeologists and biblical scholars do not think the Ophir in 1 Kings 9:28 is Gunung Ledang.

The link is a Portuguese-era European guess, not a biblical statement. Bickmore himself notes it as a European belief from the colonial period:

"Bickmore's account references the European belief, dating back to the Portuguese colonial period, that Mount Ophir in the Malay world was the source of gold for King Solomon's temple, as mentioned in the Bible."

Here's why that identification stuck and why it doesn't hold up today:

1. Why the Portuguese called it "Mount Ophir" 
  • When the Portuguese took Malacca in 1511, they heard from Malay chiefs that gold dust was washed down from a solitary mountain 40 miles north — Gunung Ledang.
  • They already knew the Bible said Solomon's fleet brought 420 talents of gold from Ophir. Europe at that time was obsessed with finding Solomon's gold source.
  • Since Malacca was the great gold market — gold came from Pahang, Ulu Muar, and Sumatra — they put "Mt. Ophir" on their maps.
  • The English then copied the Portuguese charts. So when Wallace climbed it in 1854 and Bickmore wrote about "2 mountains known as Mount Ophir, one in Palembang, while the other is located 40 miles north of Malacca, known as Gunung Ledang", they were using the European name, not a local name.
Lord Minto in 1811 repeated it: "To be the true Mount Ophir, certain it is gold is collected there at this day." — but that was local hearsay, not evidence.

2. Why scholars reject Gunung Ledang as biblical Ophir
a) Distance and sailing route: 1 Kings says Hiram's fleet sailed from Ezion-geber on the Red Sea (Gulf of Aqaba). A round trip to the Malay Peninsula with Iron Age ships would have taken 2-3 years and is never described as that long. The fleet is described as a regular operation.
b) The cargo list: 1 Kings 10:11-12 says the Ophir fleet brought back gold and almug wood and precious stones. Almug is usually identified as sandalwood or red sandalwood, which points to India or Arabia, not specifically to Ledang. Other Ophir products in the Bible (ivory, apes, peacocks in 1 Kings 10:22) point to Africa or India.
c) Amount of gold: 420 talents is about 15-16 metric tons of gold. Alluvial washings from Ledang never produced anything near that scale. It was small-scale panning by Orang Asli.
d) Archaeology: No Iron Age Israelite or Phoenician artifacts have ever been found in the Malay Peninsula. There is no evidence of 10th-century BC Middle Eastern contact that far east.

3. Where do scholars place biblical Ophir now?

There is no consensus, but the main candidates are:
  • India — west coast / Abhira — Ophir = Sanskrit Abhira? Gold, sandalwood, peacocks fit.
  • Southern Arabia — Dhofar in Oman/Yemen — Classical Ophir = Afar. Gold mines were there, and it is right across from Ezion-geber.
  • East Africa — Sofala (Mozambique) — Gold-rich, linked by ancient Arab trade.
  • The term Ophir may not be one place — it may be a generic ancient term for "gold land," like we say "El Dorado."
What is true is that the Malay Peninsula was known in antiquity as the Golden Peninsula — Chersonesus Aurea in Ptolemy around 150 AD, and Suvarnabhumi (Land of Gold) in Indian texts. So the region was gold-producing, which made the Portuguese confusion understandable.

In short: Gunung Ledang was a real gold-panning area that Europeans nicknamed Mount Ophir because of the biblical gold legend. The biblical Ophir was almost certainly much closer to Israel, in the Red Sea / Indian Ocean trading sphere.

Hj Zulheimy Maamor
29.9.2026: 7:57 p.m.

BOOK: BEN FINNEY : "VOYAGE OF REDISCOVERY - A CULTURAL ODYSSEY THROUGH POLYNESIA (1994)


Ben Finney: Voyage of Rediscovery - A Cultural Odyssey through Polynesia (1994)

This is the core text of the Hawaiian voyaging renaissance.

Who was Ben Finney?
American anthropologist (1933-2017), son of a US Navy pilot, grew up in San Diego. B.A. Berkeley, M.A. University of Hawai'i (thesis on Hawaiian surfing), PhD Harvard. Professor of Anthropology at UH Manoa, 1970-2000.

In 1973, with artist Herb Kawainui Kane and waterman Tommy Holmes, he co-founded the Polynesian Voyaging Society (PVS). The goal was to prove experimentally that intentional, two-way voyaging without instruments was possible – against the then-dominant theory that Polynesia was settled by accidental drift.

What the book covers:
Published by the University of California Press in 1994, Voyage of Rediscovery is not just a travelogue. Finney documents:
  • The experimental method he developed – building replica double-hulled canoes (Nalehia in the 1960s, then Hōkūleʻa) and sailing them using only traditional navigation.
  • The voyages themselves – especially the 1985-1987 Voyage of Rediscovery – a round-trip odyssey from Hawai'i to Aotearoa (New Zealand) and back, crewed by Hawaiians, Maori, Cook Islanders, and Tahitians.
  • The cultural impact – how it "has both transformed our ideas about Polynesian migration and voyaging and been embraced by present-day Polynesians as a way to experience and celebrate their rich ancestral heritage as premier seafarers."
Finney sailed on Hōkūleʻa in 1976 to Tahiti, 1985 to Aotearoa, and 1992 to Rarotonga, always with master navigator Mau Piailug and later his student Nainoa Thompson.

"How, guided only by stars, winds and ocean swells, they were able to explore and colonise their island realm has long been one of the most intriguing questions about the spread of humankind over our planet," he wrote in the book [Polynesians]."

The Malayo-Polynesian Ancestor – Why the Greatest Seafarers?
When Finney says "ancestors as premier seafarers", he is connecting Polynesians to the deeper Austronesian / Malayo-Polynesian expansion - the largest maritime migration in human prehistory.

The lineage: 
  • Malayo-Polynesian is the Western branch of Austronesian languages. The ancestral homeland is Taiwan / Southeast Asia Island around 3000-2000 BCE.
  • From there, ancestors using outrigger canoes and later double-hulled canoes spread: the Philippines > Borneo, Sumatra, and the Malay Peninsula > Madagascar in the west, and eastward through Micronesia and Melanesia into Polynesia.
  • By 1000 CE they had settled every habitable island in the triangle of Hawaii – Rapa Nui (Easter Island) – New Zealand. That's 10 million square miles of ocean, colonised without a compass, sextant, or charts.
Why greatest:
  • Navigation system: Non-instrument wayfinding – reading star compass, sun path, ocean swell refraction off distant islands, bird flight, wind shifts, colour of sea. Finney showed this wasn't a myth; it works.
  • Technology: The Austronesian invention of the outrigger and the double-hull vaka/waka/va'a gave stability, speed, and cargo capacity that European ships didn't match for millennia in the Pacific.
  • Intentionality: Finney's experiments disproved the "accidental drift" theory. These voyages were intentional two-way exploration - they could return. That requires far more skill than drifting.
For you as Malay – this is directly your deep ancestry too. The Malays, Javanese, Bugis, and Polynesians share that same Austronesian maritime DNA. The Bugis pinisi, the Malay perahu, and the Hawaiian wa'a kaulua are all evolutions of the same ancestral canoe tradition. Finney argued that understanding Polynesian voyaging is understanding the root seafaring culture of all Malayo-Polynesian peoples.

If you want to go deeper, read it alongside his later book Sailing in the Wake of the Ancestors: Reviving Polynesian Voyaging (2003) and watch the Hōkūleʻa Worldwide Voyage track.

Hj Zulheimy Maamor
29 September 2026: 6:20 p.m

Malay Civilization: Srivijaya, Malacca, Colonialism, and Cultural


Resource: Atlas Adventure

The history of the Malay people is a story of the sea. Long before modern borders divided Southeast Asia into countries, Malay-speaking communities lived across coastlines, rivers, islands, and trading ports. Their world stretched across the Malay Peninsula, Sumatra, Borneo, Java, the southern Philippines, Brunei, Singapore, and parts of southern Thailand.

The Malays became known as sailors, traders, fishermen, farmers, poets, rulers, scholars, and bridge-builders between cultures. Their history was shaped by monsoon winds, ocean routes, Islamic learning, port cities, colonial rivalry, and modern nation-building.

To understand Malay history, you have to understand the water. The sea was not a barrier. It was the road.

Origins of the Malays

Dates: c. 2000 BCE–500 CE
The Malays are part of the larger Austronesian-speaking world, a broad family of peoples whose ancestors spread across the island of Southeast Asia and the Pacific. These early seafarers moved by boat, using stars, winds, currents, coastlines, and deep knowledge of the sea.

Early Malay communities settled along coasts, river mouths, and islands. They built wooden houses, fished the seas, farmed tropical lands, traded goods, and created local cultures shaped by both land and water.

Their world was never isolated. From the beginning, Malay communities were connected to surrounding peoples through movement, trade, marriage, and shared maritime knowledge.

Austronesian Migrations

Dates: c. 2000 BCE–500 CE

Austronesian-speaking peoples were among the greatest navigators of the ancient world. They travelled by outrigger canoes and sailing vessels across enormous distances.

These migrations helped populate and connect the Philippines, Borneo, Sumatra, Java, the Malay Peninsula, and many other islands. Over time, these communities developed related languages, seafaring skills, boat-building traditions, and island-based ways of life.

The movement of people also carried crops, tools, pottery styles, stories, religious beliefs, and social customs. This early maritime expansion laid the foundation for the later Malay world.

Early Malay Kingdoms

Dates: c. 2nd–7th century CE

Before the rise of great empires, early Malay coastal kingdoms and trading states developed along the Malay Peninsula and Sumatra. Some of these early centres included Kedah Tua, Langkasuka, and other port-based polities.

These kingdoms grew because of geography. They sat near important sea routes between India, China, and the island of Southeast Asia. Merchants stopped at Malay ports to trade beads, ceramics, cloth, spices, forest products, metals, and religious ideas.

These early kingdoms were not just trading stations. They were political communities with rulers, tribute systems, local agriculture, religious centres, and diplomatic connections.

Srivijaya: The Maritime Empire

Dates: c. 7th–13th century CE

One of the greatest Malay-linked empires was Srivijaya, a powerful maritime kingdom based in Sumatra. Srivijaya controlled key sea routes through the Strait of Malacca and became a major force in Southeast Asian trade.

Unlike land empires that depended on armies marching over fields, Srivijaya gained power through ports, ships, alliances, taxation, and control of maritime choke points. Its rulers understood that whoever controlled the sea lanes controlled wealth.

Srivijaya was also an important Buddhist learning centre. Monks, scholars, and travellers passed through its ports. Chinese records and inscriptions show that Srivijaya was respected far beyond its capital.

Its influence stretched across Sumatra, the Malay Peninsula, western Indonesia, and parts of the wider maritime world.

Malay Maritime Trade

Dates: Ancient era–15th century CE

Trade was at the heart of Malay history. Malay ports connected the Indian Ocean with the South China Sea, bringing together merchants from India, China, Arabia, Persia, Southeast Asia, and later Europe.

Goods traded through Malay ports included:
  • Spices
  • Tin
  • Gold
  • Camphor
  • Resin
  • Textiles
  • Ceramics
  • Beads
  • Forest products
  • Rice and food goods
The monsoon winds shaped trade seasons. Merchants often waited months in port for the winds to change, turning Malay harbours into multicultural meeting places filled with languages, religions, markets, and ideas.

Malay became an important trade language across maritime Southeast Asia because it was useful, flexible, and widely understood.

The Strait of Malacca

Dates: Ancient era–Present

The Strait of Malacca is one of the most important sea lanes in world history. It lies between the Malay Peninsula and Sumatra and connects the Indian Ocean with the South China Sea.

For centuries, control of the strait brought wealth and power. Ships carrying spices, silk, ceramics, textiles, metals, and religious texts passed through this narrow waterway.

Malay states rose because they knew how to manage this route. They protected ports, collected taxes, welcomed merchants, and built diplomatic relationships with powerful trading partners.

The Strait of Malacca made the Malay world one of the great crossroads of global history.

The Arrival of Islam

Dates: c. 12th–15th century CE

Islam spread into the Malay world through trade, scholarship, migration, and contact with Muslim merchants from India, Arabia, Persia, and other parts of the Indian Ocean world.

Ports were often the first places where Islam took root. Rulers, merchants, scholars, and local communities gradually adopted the faith. Over time, Islam became deeply connected with Malay identity.

The arrival of Islam changed politics, law, education, literature, art, and daily life. Arabic script influenced Malay writing through Jawi, a writing system used for religious texts, court documents, poetry, and scholarship.

Islam did not erase older Malay culture. It blended with local traditions and became part of a distinct Malay-Islamic civilisation.

The Malacca Sultanate

Dates: 1400–1511 CE

The Malacca Sultanate was one of the most important Malay states in history. Founded around 1400, Malacca became a wealthy port and a centre of trade, diplomacy, Islam, and Malay court culture.

Its location on the Strait of Malacca made it powerful. Merchants from China, India, Arabia, Southeast Asia, and beyond came to trade there. Malacca became so famous that it was later remembered as one of the great ports of Asia.

Malacca also helped spread the Malay language, Islamic learning, court customs, law, and political traditions across the region. Classical Malay rose in prestige through trade and administration.

The Malacca Sultanate became a model for later Malay kingdoms.

Portuguese Conquest of Malacca

Date: 1511 CE

In 1511, Portuguese forces captured Malacca. This was a major turning point in Malay and Southeast Asian history.

The Portuguese wanted direct access to Asian trade, especially the spice routes. By taking Malacca, they inserted European power into one of the most important maritime crossroads in the world.

The conquest ended the sultanate’s direct control of Malacca, but it did not end Malay power. Malay rulers, merchants, scholars, and communities moved to other centres, including Johor and other parts of the region.

Trade continued. Malay culture continued. But politics changed forever.

Dutch and British Era

Dates: c. 17th–19th century CE

After the Portuguese, the Dutch and British became major colonial powers in the Malay world.

The Dutch controlled parts of the Indonesian archipelago and competed for trade through the Dutch East India Company. The British expanded influence in the Malay Peninsula, Singapore, Penang, and other strategic ports.

Colonial rule changed economies, trade routes, law, education, labour systems, and local politics. Tin, pepper, rubber, and other goods became tied to global markets. Ports became more deeply connected to European commercial systems.

Malay rulers had to navigate a difficult world of treaties, alliances, resistance, compromise, and survival.

Resistance and Independence

Dates: 19th–20th century CE

Malay resistance took many forms. Some leaders resisted colonial rule directly. Others used writing, education, reform movements, religious leadership, and political organising to push for self-rule.

In the 20th century, nationalism grew stronger. Newspapers, schools, scholars, political groups, and community leaders helped shape ideas of independence and identity.

Malaya gained independence in 1957.
Malaysia was formed in 1963, bringing together Malaya, Sabah, Sarawak, and Singapore, though Singapore later became independent in 1965.

The independence era marked a new chapter. Malay identity remained important, but it now existed within modern multiethnic nations shaped by Malays, Chinese, Indians, Indigenous peoples, and many other communities.

Malay Culture and Identity

Dates: Ancient roots – Today

Malay culture is rich, flexible, and deeply rooted. It includes language, Islam, literature, music, dance, food, dress, architecture, seafaring traditions, and family customs.

Important parts of Malay identity include:
  • Bahasa Melayu, one of the major languages of Southeast Asia
  • Islam, central to Malay spiritual and social life
  • Jawi script, used historically in religion, law, and literature
  • Pantun poetry and storytelling traditions
  • Traditional dress such as baju Melayu, baju kurung, songket, and sarong
  • Food traditions such as rendang, satay, nasi lemak, laksa, and kuih
  • Music and performance, including zapin, dikir barat, wayang kulit, and traditional drums
  • Crafts, including wood carving, weaving, silverwork, and boat building
Malay culture has always absorbed outside influences while keeping its own identity. That adaptability is one of its greatest strengths.

The Malay World Today

Dates: 20th century–Today

Today, the Malay world stretches across several modern countries, including Malaysia, Indonesia, Brunei, Singapore, southern Thailand, and diaspora communities around the world.

Modern Malay communities live in coastal villages, inland towns, global cities, and international diaspora networks. They work in education, government, business, arts, technology, tourism, religion, and maritime industries.

The Malay world remains connected by language, faith, food, music, family traditions, and shared history. It is not frozen in the past. It continues to evolve.

Modern Malay identity is both traditional and global, local and international, ancient and modern.

Malay Timeline: Key Dates
  • 2000 BCE–500 CE: Austronesian-speaking peoples spread across island Southeast Asiac. 
  • 2nd–7th century CE: Early Malay coastal kingdoms develop along trade routes. 
  • 7th–13th century CE: Srivijaya becomes a powerful maritime empireAncient era–PresentStrait of Malacca remains one of the world’s most important sea lanesc.
  • 12th–15th century CE: Islam spreads across the Malay world
  • 1400–1511 CE : Malacca Sultanate becomes a major trading and Islamic center
  • 1511 CE : Portuguese capture Malacca
  • 17th–19th century CE : Dutch and British influence reshapes the Malay world
  • 1957 : Malaya gains independence
  • 1963 : Malaysia is formed
TodayMalay culture continues across Southeast Asia and the global diaspora

Conclusion: Why Malay History Matters

Malay history matters because it shows how the sea can create civilization. The Malays built a world of ports, ships, trade routes, languages, faith, and culture that connected Southeast Asia to the wider world.

From Austronesian seafarers to Srivijaya, from the Malacca Sultanate to modern Malaysia and the wider Malay world, this history is one of movement, resilience, adaptation, and identity.

The Malay story is not only about kingdoms and conquest. It is about people who learned to live with the sea, connect cultures, preserve tradition, and shape one of the most important maritime regions in world history.

C&P
29 September 2026: 3:48 p.m.

BOOKS: LOST TIMES AND UNTOLD TALES FROM THE MALAY WORLD


This is a festschrift—a tribute book—for Ian Proudfoot, the Australian philologist who is one of the great scholars of early Malay printing and classical Malay literature.

Published in 2009 by NUS Press and edited by Jan van der Putten & Mary Kilcline Cody, Lost Times and Untold Tales from the Malay World brings together international scholars inspired by Proudfoot's wry, deeply scholarly perspective.

The core idea: look at offbeat, overlooked texts to find new history. Instead of grand chronicles, the authors look at calendars, wanted posters, medicine ads, matchbox labels, radio scripts, and printing press catalogues.

The book is organised around Proudfoot's three obsessions—time, texts, and technologies—and covers a huge geography from Peninsular and Insular Southeast Asia to Japan and Europe.

What’s inside:

1. Lost Times—Calendars and Royal Myths 
  • M.C. Ricklefs corrects the founding date of Surakarta using Javanese chronograms.
  • Ann Kumar on Javanese concepts of cyclical vs. linear time and royal power.
  • John Miksic on investiture stones linking prehistoric and modern ideas of kingship.
2. Colonial Expeditions and Myths of Adventure
  • George Quinn finds Java's Tuyul—the Get Rich-Quick Tree spirit—in a Central Java village.
  • Timothy Barnard traces the Komodo dragon expedition that inspired King Kong.
  • Mikihiro Moriyama on Marquis Tokugawa Yoshichika, the Japanese aristocrat hunter who ended up shaping Malay language studies in Japan.
  • Amin Sweeney contrasts the heroic official eulogy for explorer H.M. Becher with Hugh Clifford's short story, calling him a "Gaseous Windbag of Colossal Ignorance".
3. Untold Tales - Texts, Printing and Propaganda
This is the heart of the book, reflecting Proudfoot's work on early printing:
  • Mary Kilcline Cody on the advertised testimonials for Dr Williams' Pink Pills for Pale People — a universal cure-all for ailing colonials in Malaya.
  • Paul Kratoska on Allied WWII propaganda in Sumatra and Malaya — analysing radio scripts, pamphlets, postcards and matchboxes.
  • Jan van der Putten on colonial police wanted posters that often boosted a fugitive's reputation instead of catching him.
  • Anthony Reid on Fr. Pecot's Catholic printing press in early 19th-century Penang.
  • Edwin Wieringa on Ahmad al-Fatani, the Malay press supervisor in Mecca.
  • Wendy Mukherjee, Michael Laffan, and A.H. Johns on Islamic manuscripts — tracing Fatimah, the Prophet's daughter, in Southeast Asian texts, and re-evaluating key Acehnese scholars.
4. Transformations in Theatre, Art and Modernity
  • Julian Millie on the karamat ritual reading in West Java, Helen Creese on why oral performance persists in literate Bali, Holger Warnk on Faust in Southeast Asian theatre.
  • Muhammad Haji Salleh & Christine Campbell on love and eroticism in classic Malay texts and in the early novel Hikayat Faridah Hanom — where letters, carriages and a pistol drive erotic tension.
  • Kees van Dijk & Nico Kaptein on modernity — how the bicycle emancipated women and workers, and how colonial elites panicked about cars in Batavia.
  • Ulrich Kratz on how colonial scholarship compartmentalised cultures and broke the old Jawi writing network linking the Muslim world.
  • Annabel Gallop on Chinese influences in Malay manuscript illumination, inspired by Proudfoot's famous "mousedeer manuscript mis-catalogued as Chinese".
  • Virginia Hooker closes with Malay gardens — from Qur'anic Paradise to literary metaphor for books themselves.
In short: it's not a single narrative history. It's a demonstration of Proudfoot's method — that cheap print, odd ads, marginal manuscripts and failed expeditions tell us more about the real Malay World than official histories do.

If you are in Malaysia, the essays on early lithographic presses in Singapore/Penang, the Pink Pills ads from Straits Settlements newspapers, and the wanted posters will feel very local.

References:
  1. Sabri Zain: Lost Times and Untold Tales from the Malay World.
Hj Zulheimy Maamor
29 September 2026: 3:08 a.m

Monday, 28 September 2026

KL - OLD PHOTO (part 1)

 

1880: Selangor Police Force: In 1879, KL had only 2,330 people, 81.8% Chinese. Frank Swettenham described KL in 1872 as "a purely Chinese village, consisting of 2 rows of adobe-built dwellings thatched with palm leaves."
The group shows the early colonial policing model: 2 British officers (seated), with Malay, Indian, and Sikh constables in songkok and turbans. 
1888: HIGH STREET KL—Today it is Jalan Tun H.S.Lee; it was called High Street because it sat above the Klang River flood levels in the early years. 
Selangor's first fire service was the police. The Selangor police were formed in 1875. While the first dedicated Fire Brigade was founded in 1883, led by H.F. Bellamy with 15 members. Officially called the Selangor Free Rescue Volunteers/Selangor Fire and Rescue Volunteers. 
The first fire station in Tanah Melayu was built on Church Street, Jalan Ampang. It was inaugurated on 20 November 1893 by W.H. Treacher, Resident of Selangor. 

1890: The Resident Station

1892: Sultan Street Station

1892: Sultan Street Station

1890: the first generation of KL's railway station. The Resident Station, located opposite the Royal Selangor Club, where Dataran Merdeka is now. Nicknamed Resident Station because it was near the British Resident's house. It was opened in 1886 with the first line in Selangor, Kuala Lumpur, to Bukit Kuda (Klang).
The Sultan Street Station was constructed in 1892 at Foch Avenue—now Jalan Tun Tan Cheng Lock, close to present Maybank Tower, Pudu Bus Station, and Plaza Rakyat. 
Wikipedia: KL Railway Station. 


1891/1894: Bluff Hill (now Bukit Aman KL)—the Selangor Military Police Force HQ. A police station was built there around 1871. It was the main KL District HQ after Captain Charles Henry Syers moved the state police HQ from Klang to KL in 1882. The flat ground in front of it is the police parade ground that later became the Padang, now Dataran Merdeka. 
On 25 March 1975, Malaysian IGP Tun Mohammed Hanif Omar renamed the Bluff Hill "Ibu Pejabat PDRM Bukit Aman". 


1896: Pudu Jail – located at Jalan Shaw, now Jalan Hang Tuah. Built by the British colonial government between 1891 and 1895 on the site of the former Chinese cemetery. Designed by Charles Edwin Spooner, for 100 years from 1895 to 1996, it was KL's main prison.
It became famous for the world's longest mural – 860 feet by 14 feet – painted in 1984 by inmate Khong Yen Chong using 2,000 litres of paint along the Jalan Pudu wall. 
It was closed as a prison in 1996 and used by police and a day-holding facility until 2008. Largely demolished by December 2012 to make way for the Bukit Bintang City Centre (BBCC). You can still see the gate from the 1896 photo, as the government agreed to keep the main gate and a stretch of the exterior wall after public pressure from conservationists. 


1897: the photo of the brand-new Bangunan Sultan Abdul Samad, just completed in 1897. Built in 1894 by local contractor Towkay Ang Sing, designed by A.C.A. Norman with chief draughtsmen R.A.J. Bidwell and then A.B. Hubback. 
In the far background on the hill is the Bluff Hill, which later became Bukit Aman Police HQ. 
Photo: G.R. Lambert & Co. 



1900: the Padang & Merdeka Square—this is the photo of the Padang, now Dataran Merdeka, looking toward the Selangor Club (now Royal Selangor Club). 
The fountain behind the hawker is the famous Cop's Fountain, built in 1887 as a memorial to Steve Harper, a popular police inspector. 
The Selangor Club Padang (field), established by the British in 1884. It was a police parade ground, a cricket field for the British. 


1900: Gombak River—the view that gave KL its name. Kuala Lumpur means "muddy estuary/confluence". The man sitting in the foreground is on what is today the edge of the Masjid Jamek area. If you are standing there today, you'd be right next to Masjid Jamek LRT Station. 
On the right bank is the back of the Bangunan Sultan Abdul Samad; on the left across the building are the atap-roofed houses of the Malay kampung, which would be cleared a few years later in 1909 for the Masjid Jamek Sultan Abdul Samad. 


1907: Malay Mail Building, Java Street, KL—Java Street was later renamed Mountbatten Road after WW2 and then Jalan Tun Perak in the 70s, named after Bendahara Tun Perak. Today it runs from Dataran Merdeka down past Masjid Jamek LRT to Pudu Road. 
The Malay Mail was founded on 14 December 1896 by Alfred Franklin Maintland Price; it is Malaysia's oldest newspaper. It stayed a print paper until 1 December 2018, when it was now fully online.


1907: YMCA Kuala Lumpur—founded in 1905, located at Brickfields, which is today Jalan Padang Belia / Jalan Tun Sambanthan.


1910: Motor buses in KL—the first motor omnibus in KL. Motorbus with 18 passengers, operated by a Chinese organisation. The boy in front is the guard – published in Auto Welt 1911. 


25 December 1926: The Great Flood of KL—rain fell almost non-stop for more than 50 hours over Selangor. Rev. D. Fergus Ferguson of St Andrews Presbyterian Church recalled it as "The Great Flood". 

Lucky World Amusement Park on Batu Road (now Jalan Tuanku Abdul Rahman) in 1940. It was a big entertainment centre of K.L. in the 1930s–1950s—open-air cinema, jorgé dance floor, cabaret, stage shows, and fun fairs.
There is a lot of confusion online because the Shaw Brothers owned two parks—Lucky World on Batu Road and BB Park in Bukit Bintang. The Bukit Bintang one is better documented:

"Built in the 1930s by a group of businessmen... sold to Shaw Brothers, who then upgraded the place and renamed it BB Park... closed down in the early 1970s to make way for the construction of Sungai Wang Plaza."

Lucky World on Batu Road met the same fate even earlier—closed in the 1950s/60s as KL developed. That whole stretch is now shophoused, with malls like SOGO and heritage shop lots. Like most of the old amusement parks in KL, it was demolished. 


1950: Pasar Besar KL (now Central Market)—the original open-air wet market was founded in 1888 to serve the tin-mining town, set up in the time of Kapital Yap Ah Loy. 
It stayed a wet market until the 1970s. It was almost demolished for redevelopment, but conservation saved it. In the 1980s it was restored and repurposed into Central Market, or Pasar Seni, the cultural landmark for the batik, handicraft, and street art you know now. 



The photo shows a random house, probably the KTM Railway quarters that made Brickfields what it is. 
After the great fire and flood of KL in 1881, the British ordered the town rebuilt in brick. Kapitan Yap Ah Loy bought land to make bricks there—that's why it was called Brickfields. 
Later the British made Brickfields the main depot for Keretapi Tanah Melayu (KTM). They bought workers from India/Sri Lanka to work the railway and depot and housed them in quarters around Brickfields. 
The wooden house with those louvred windows behind the ladies is exactly those quarter-long rows of timber houses along Jalan Rozario, Jalan Berhala, and Jalan Chan Ah Tong. That's the Brickfields that existed before KL Sentral took over.
Brickfields itself was renamed Jalan Tun Sambanthan in the 1980s, but the old name still sticks. 
The scooter is a Lambretta/Vespa Li Series, super popular with government servants then. 


The Robinsons Department Store on Mountbatten Road (now Jalan Tun Perak) in 1960. Mounbatten Road originally Java Street in the 1850s, named after Javanese traders. Renamed Mountbatten Road after Lord Mountbatten after WW2. Renamed again to Jalan Tun Perak in the 1970s.
Robinsons itself opened a branch in Kuala Lumpur in 1928. In the 1960s it was the prestige shop in KL. 
As a result of the 1973 oil crisis, the KL branch on Jalan Tun Perak closed down in 1975. The building was acquired by United Asian Bank in 1976, and it was demolished to make way for the bank's HQ, now known as Menara UAB. 



The Sulaiman Court is the first high-rise, low-cost housing in Malaysia. Built in 1957, just before Merdeka, at the direction of Tunku Abdul Rahman, Malaysia's first prime minister. It is named after Almarhum Sultan Alaeddin Sulaiman Shah of Selangor. 
At that time, nobody wanted to live in a high-rise. When it opened in February 1958, only 13 families were brave enough to move in from the Setinggan areas. It was considered the start of modern urban living in KL. 
Sadly, Sulaiman Court was demolished in 1986 to make way for what we know today as SOGO KL. That's why old-timers always say, "SOGO itu dulu Sulaiman Court."
Across the road from it was the famous Odeon Cinema, and later Campbell & Pertama Complex opened nearby—the whole area was the weekend hangout spot in the 70s. 


1963: The 7th Dawn: a Technicolour drama film directed by Lewis Gilbert and starring William Holden, Capucine, and Tetsuro Tamba. The film set during the Malayan Emergency is based on the 1960 novel "The Durian Tree" by Michael Keon and was filmed on location in Malaysia. 


1963: Parliament under construction. The complex was built on top of West Folly Hill. The hill was levelled in 1961 to make way for the project. It was a brainchild of Malaysia's first prime minister, Tunku Abdul Rahman Putra Al-Haj. 
The building was designed by British architect Sir William Ivor Shipley of the Public Works Department. 


13 May 1969 Incident: clashes broke out in KL and parts of Klang Valley, mainly between Malay and Chinese communities. It all began after post-election tensions erupted into street violence on the streets of KL. 
Officially, 196 people were killed between 13 May and 31 July, though unofficial estimates reported in the press range from 600 to as high as 1,000. 
The Yang DiPertuan Agong, Sultan Ismail Nasiruddin Shah, declared a state of emergency and dissolved parliament. 
Wikipedia: 13 May Incident


1971: Great Flood in KL—the worst flood KL had ever seen at that time. In early January, after continuous heavy monsoon rains, the Klang, Batu, and Gombak rivers swelled. 32 people killed and 180,000 people affected. Prime Minister Tun Abdul Razak declared a state of national disaster in West Malaysia. It is the worst flood in the country since 1926. 


Pawagam P. Ramlee—opened 3 months after P. Ramlee's passing. He died on 29 May 1973, and the Pawagam was opened in August 1973 as a tribute to him. 
Interestingly, the word 'PAWAGAM' itself is a neologism created by P. Ramlee—it stands for "Panggung Wayang Gambar". 
It was located at Batu Road (now Jalan Tuanku Abdul Rahman KL). It was managed by Rumpun Melayu, a company owned by P. Ramlee and H.M. Shah. 
Today, it's gone; the lot where it stood is near the SOGO KL, where Sulaiman Court used to be. 


1975: The Bukit Nanas Cable Car—most KL people don't even know this existed. A short cable car built in Bukit Nanas Forest Reserve (now KL Forest Eco Park) in the early 1970s. Bukit Nanas was gazetted as a recreational forest on 29 July 1970 to promote ecotourism. 
This cable car service was discontinued and dismantled in the early 1980s. The forest was closed in August 2012 to rebuild the cable car; the forest trail has since reopened, but as of today in 2026, the cable car has never been restored. 


30 June 1975: Muhammad Ali vs. Joe Bugner—held at Stadium Merdeka, KL. Malaysians still remember this because many skipped school/work to watch. Muhammad Ali also jogged at Selangor Turf Club and visited mosques while he was there. Muhammad Ali was WBA/WBC Heavyweight Champion, while Joe Bugner was European Heavyweight Champion at the time.


4-5 August 1975: AIA Building siege – 5 heavily armed members of the Japanese Red Army (JRA) stormed the 9th floor of the AIA Building at Jalan Ampang, KL, and took 53 hostages. They demanded the release of their 7 imprisoned comrades and threatened to massacre the hostages if refused. 
After tense negotiations led by Home Minister Tan Sri Ghazali Shafie and IGP Tan Sri Mohammed Hanif Omar, the JRA agreed to release 5. 
Further info: Wikipedia


What you see in the photo above is the Bulatan Chow Kit in 1977—the big green roundabout at the intersection of Jalan Tuanku Abdul Rahman, Jalan Ipoh/Jalan Pahang, and Jalan Raja Muda. It was one of KL's most famous roundabouts; people used to call it "Chow Kit Circus". 
In 2026, the roundabout is gone; the exact spot is now the Chow Kit Monorail Station (MR10). 

The same area in 2026


29 April 1982: First McDonald's in Malaysia, location 120-120A, Jalan Bukit Bintang, KL. 
In December 1980, McDonald's Corporation USA granted Golden Arches Restaurants Sdn Bhd the rights to bring McDonald's to Malaysia. The company was established by Tan Sri Dato' Vincent Tan of Berjaya Corporation as a joint venture. 
In 1990, it opened its first drive-thru in Malaysia. In 1995, McDonald's Malaysia became the first quick service restaurant in Malaysia to get Halal Certification from JAKIM. 


14 April 1986: Datuk Sudirman's legendary free concert on Jalan Chow Kit, considered the biggest street concert in Malaysian history. It was held during the Pacific Asia Travel Association (PATA) conference in KL. The first time a street concert drew 100,000 people and went into the Malaysia Book of Records.
Datuk Sudirman won Asia's No. 1 Performer at the Salem Music Awards at Royal Albert Hall, London, in 1989. 
Allahyarham Datuk Sudirman passed away on 22 February 1992 at the age of 37. 

Hj Zulheimy Maamor
26 September 2026: 3:53 a.m.