NTU History (HH3009)
MALAY IDENTITY IN SINGAPORE
Different Research Angles
Some general notes on Malay identity, it is first important to discuss the historical obscurity surrounding the concept of ‘Malay identity’. The concept itself has yet to be fully researched from a historical perspective. Additionally, and perhaps more importantly, the three ‘pillars’ of Malayness (bahasa: language, raja: king and agama: religion) have been instituted by colonial rule, and this colonial legacy or colonial knowledge has reconfigured modern Malays’ consciousness about their own historical identity. Therefore, the categories such as Malay Nation or Malay Race should be seen as a product of (neo-) colonialism, and should not be regarded as a ‘given’. Malay identity in Singapore has been researched from a number of different angles, such as a socio-anthropological approach, a historical-political approach and an explanatory approach.
Some general conclusions can be drawn from this. First off, the ‘Malay’ group in Singapore consists of porous groups of different Malays. The Malay-Muslim identity in this sense has always been rather fluid, as the example of Chinese ‘becoming Malay’ through adoption illustrates. Secondly, among the Malays, there were unofficial, that is, non-state, rules for exclusion and inclusion. Within the group, however, lines became blurred, mainly due to such close proximity in culture and religion between Malay groups. Finally, there was a strong in-group solidarity between Malays in Singapore, making it an attractive group to belong to but also an inclusive one, open to the peoples considered ‘Malay’ in the wider sense.
The Merging of Cultures
ASSIMILATION
According to Jacob Vredenbregt’s scholarly work from the 1960’s and 1980’s, Singapore was a vital site for the maintenance of the Bawean identity vis-à - vis the larger Bawean Diaspora (merantau). Three major factors contributed to this maintenance. First off, the pondoks were places where Bawean values and practices were reproduced and emphasized among the community. Secondly, and following from the first point, ceremonies such as childbirth and marriages reinforced the common identity. Third and final is the historical stigma of being Bawean, based on historical stereotypes such as their association with mysticism and magic.
Over time, some Baweans managed to become economically independent from the Pondok, and thus were able to afford to move out. This increased the likelihood of intermarriage with the Malay population, thus increasing the mixing of Boyanese with the greater group of Malays. As a consequence of this, children began attending Malay schools for example, leading to greater identification with the Malay community. Additionally, many Boyanese opted to take on Singaporean citizenship when prompted with the choice after Singaporean independence.
Furthermore, the close proximity of Malay and Boyanese culture, in terms of religion as well as cultural practices, allowed for the seamless merging of the two groups. Although, this merger would be more rapid in the 1970s with the destruction of the Pondoks.
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Photo Courtesy of The Baweanese Corner