chaptechapter2r 1

8/10/2019 Chaptechapter2r 1

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CHAPTER 1

INTRODUCTION

1.1 BACKGROUND

The traditional costumes for Malays are being classified into 2 categories for men

and women. For men, we have Baju

http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial

Harmony/Malay/Malay Traditional ostumes.htmMelayu and Tanjak. And for

women, we have Baju


Harmony/Malay/Malay Traditional ostumes.htmKurung, Baju


Harmony/Malay/Malay Traditional ostumes.htmKebaya, Baju


Harmony/Malay/Malay Traditional ostumes.htmKebarung and Tudung . These

Malay traditional costumes are usually worn during Hari Raya Puasa, Hari Raya Haji,

wedding occasions and sometimes visits to relatives. It can also be worn at any time of

the day.
http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial%20Harmony/Malay/Malay%20Traditional%20Costumes.htmhttp://itclub.vs.moe.edu.sg/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Bajuis the term for clothing in the Malay language. Since Malaysia comprises

three maor cultures! Malay, "hinese and Indian, each culture has its own traditional and

religious articles of clothing all of which are gender specific and may be adapted to local

influences and conditions # Siti $ainon Ismail, 2%%& '.

Traditional Malay attire is the (baju melayu(, a loose tunic which is worn over

trousers and usually accompanied with a (sampin(, which is a sarong which is wrapped

around a man)s hips. It is also often accompanied with a songkokor cap, on their head.

# Siti $ainon Ismail, 2%%& ' Traditional clothing for men in Malaysia consists of a sil* or

cotton s*irt and shirt with a scarf li*e piece of cloth tied around his waist. This scarf is

sewn together at the ends and is traditionally called a sarong or a kain. Most of the

clothing is made up of bright and bold colors. The man also wears a religious hat. # Siti

$ainon Ismail, 2%%& '

Malay women wear the baju kurung, a *nee+length blouse worn over a long s*irt.

sually a scarf or shawl is worn with this. # Siti $ainon Ismail, 2%%& ' -rior to the wide

embrace of Islam, Malay women wore (kemban(, which were sarongs which were tied

ust above the chest. #Siti $ainon Ismail 2%%&'


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Figure /./ #a'! Malay 0omen, /1%s,

Source! A3ah A3i3 2%%& 45upa 6 7aya! 8usana Melayu9

1.1.2 History ofBaju Kurung

Baju kurung was introduced after the Islam came to Tanah Melayu at the 2%

century.Baju kurungis the loose clothes and cover the body which suitable for the Islam

country.Baju kurungcan be suited with :songket; or batik. sually, wear with kain

selendang; or scarf. #


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Baju kurungtoo can be matched with (kain songket(, (batik( or even (pelikat(. The baju

kurungis more li*ed by people because it covers the whole body e@cept for the palms

and the face which is considered to be polite. The baju kurungis more suitable with the

teachings of Islam as it is not e@posing the whole body e@cept for the palms and the face.

#


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Dynasty. #Datin Seri ndon Mahmood 2%%E' The introduction of this *ind of dress was

accredited to two maor occurrences of this time the emerging influence of Islam and the

arrival of the uropeans to the archipelago. 0hether it was Arabia or "hina that brought

us the wonderful kebaya,there is no denying how ?uic* the use of this garment was made

uni?uely Indonesian and spread from one island and ethnic group to another which its

own regional variations. This ?uic* diffusion of the use of the kebayawas also lin*ed to

the spice trade that was happening during this time in history. #Bee Su Cim 2%/%'

1.1., Ori!is of t*+Kebaya

After Dutch coloni3ation, the kebayatoo* on a new role as the formal dress for

the uropean women in the country. #Bee Su Cim 2%/%' During this time, the kebaya

was made mostly from morifabric. Modifications made to this traditional costume later

introduced the use of sil* and embroidery to add design and color. The most dominant

form of kebaya worn on the islands of =ava and 8ali today can be visibly traced to

the kebaya worn in =ava and Sunda from the late /1th + early 2%th century onwards.

#Datin Seri ndon Mahmood 2%%E'

Many of the easily recogni3able features of today;s kebaya a tight fitting blouse

that enhances the torso of the woman the fold+bac* collarless nec* and front opening

long sleeves and the type of semi+transparent fabric are evident in the kebaya of the

past century. #Datin Seri ndon Mahmood 2%%E' Traditional kebayare?uired the torso of

the women to be wrapped with a long piece of cloth called a stagen. 0omen of higher


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social status would have help in wrapping their torso with the stagen however women

who were not so fortunate to have help could dress themselves by tying the end of the

stagen to a post and literally wrapping themselves into it. #Siti $ainon Ismail 2%%&'

The semi+transparent kebayablouse was then worn over top of the stagen. This

blouse was fastened with a brooch rather than buttons and buttonholes. It was customary

to combine the kebaya with kain a length of unstitched cloth worn on the lower part of

the body, often #and incorrectly' referred to in the nglish language as sarong .# Siti

$ainon Ismail 2%%&'This kain was wrapped around the body with the pleats being

placed at the front of the body. Traditionally this kain was dipped in a corn+starch

solution and then carefully folded by hand into pleats and pressed to produce the crisp

loo* that was desired.# Siti $ainon Ismail 2%%&'

1.2 DE-INITION

1.2.1. O/EN0 DRE CODE

Islam holds women in very high esteem and the Islamic rules of covering are

intended to protect and guard her dignity and honour. The word used most often in regard

to covering is hiab. #Abdul 5ehman Abdullah! 2%%&' All ?ualified Muslim scholars

throughout the history of Islam agree that fulfilling the conditions of the dress code is an

obligation on all Muslim men and women. #Abdul 5ehman Abdullah! 2%%&' They have

based these conditions on evidence found in the Guran and the Sunnah. 8elow are the


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most well *nown verses of the Guran and the most well *nown saying from the -rophet

Muhammad #peace and blessings of Allah be upon him' concerning the subect of hiab.

#Abdul 5ehman Abdullah! 2%%&'

O Prophet! Tell your wives and your daughters and the women of the believers

to draw their cloaks veils all over their bodies" That will be better# that they should be

known as free respectable women so as not to be annoyed"$Guran HH!1'

%ay to the believing women that they should lower their ga&e and protect their

private parts from sins' and they should not display their beauty and ornaments

e(cept what appear thereof"""Guran 2E!H/'.

#hen a girl reahes the menstrual age, it is not proper that anything should

remain e$posed e$ept this and this He pointed to the %ae and handsAbu DawudJ

The purpose of hiab is to cover the awrah and awrah varies in different situations

and amongst different groups of people. It;s beginning with the conditions of hiab for a

woman in public and amongst non+mahram men. As long as these conditions are fulfilled

a woman may wear whatever she pleases. #Abdul 5ehman Abdullah! 2%%&'

The hijab &o'ering( must oneal the entire body e$ept the %ae and the hands

)t should not be transluent or tight Tight lothes, e'en i% they oneal the olour o% the

skin, still desribe the si*e and shape o% the body or part o% it, and reate 'i'id images)t

should not attrat the attention o% the opposite gender+ thus it should not be e$tra'agant

or e$essi'ely opulent #Abdul 5ehman Abdullah! 2%%&' or should je-ellery and

makeup be on display )t should not be a garment -orn beause o% 'anity or to gain


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popularity or %ame The %emale ompanions -ere kno-n to -ear blak and other dark

olours but other olours are permissible+ a -oman must not ho-e'er -ear olour%ul

lothes beause o% 'anity)t should not be per%umed #Abdul 5ehman Abdullah! 2%%&'

This prohibition applies to both the body and the lothes)t should not resemble the

lothing -orn by men)t should not resemble the lothing that is spei%i to the non.

Muslims #Abdul 5ehman Abdullah! 2%%&'

)"*"*" K+B,-,

A Kebaya is a traditional blouse+dress combination that originates from

Indonesia and worn by women in Indonesia, Malaysia, 8runei, 8urma, Singapore,

southern Thailand, and the Southern part of the -hilippines. #Siti $ainon Ismail 2%%&' It

is sometimes made from sheer material such as sil*, thin cotton or semi+transparent nylon

or polyester, adorned with brocade or floral pattern embroidery. Kebayausually worn

with a sarong or batik kain panjang, or other traditional woven garment such as ikat,

songketwith a colorful motif.Kebayais inspired from Arab region clothing the Arabic

word abayameans clothing. #Siti $ainon Ismail 2%%&'

The earliest form ofKebayaoriginates in the court of the =avanese Maapahit

Cingdom as a means to blend the e@isting femaleKemban, torso wrap of the aristocratic


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women to be more modest and acceptable to the newly adopted Islam religion. #Siti

$ainon Ismail 2%%&'

The name ofKebayaas a particular clothing type was noted by the -ortuguese

when they landed in Indonesia. Kebaya is associated with a type of blouse worn by

Indonesian women in /th or /&th century. #Siti $ainon Ismail 2%%&' -rior to /&%%,

kebayaon =ava Island were considered as a sacred clothing to be worn only by royal

family, aristocrats #bangsa-an' and minor nobility, in an era when peasant men and

many women wal*ed publicly bare+chested. #Siti $ainon Ismail 2%%&'

Slowly it naturally spread to neighboring areas through trade, diplomacy and

social interactions to Malacca, 8ali, Sumatra, 8orneo, Sulawesi and the Sultanate of Sulu

and Mindanao =avanese kebayaas *nown today were noted by 5affles in /K/L, as being

of sil*, brocade and velvet, with the central opening of the blouse fastened by brooches,

rather than button and button+holes over the torso wrap kemban, the kain#and unstitched

wrap fabric several meters long erroneously termed )sarong in nglish &a sarung

&Malaysian aent/ sarong( is stithed to %orm a tube, like a #estern dress( After

hundreds of years of regional acculturation, the garments have become highly localised

e@pressions of ethnic culture, artistry and tailoring traditions. #Siti $ainon Ismail 2%%&'

There are two main varieties. The blouse, *nown as baju kebayamay be of two

main form! the semi+transparent straighter cut blouse of the =ava, 8ali, the more tightly

tailored Sunda kebaya, and the more Islamic compatible, plainer baju kurungis a loose+

fitting, *nee+length long+sleeved blouse worn in the more adherent Muslim areas+


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including former Cingdom of =ohor+5iau #now Malaysia', Sumatra and parts of coastal

=ava. #Siti $ainon Ismail 2%%&'

Figure /.2 ! Malay 0omen, /1%%s! "ource : http!www.sabri3ain.orgmalayapostcard.htm.

1.2.). THE CHARACTERITIC O- PROHIBITED COTHING B3 THE

3ARI0AH

Apart from to cover their a-rah, the women)s clothing should also not specific

clothing worn by men, such as the Malay way of clothes and shirts. In this case the

-rophet peace be open


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Awareness of the responsibility to cover their a-rah starts from the individual.

Tocreate awarenessof this, there must be an understanding of the true meaning of cover

up. 0hen women understand what e@actly covering a-rah as a form of obedience to

Allah 4ubhanahu-a Taala and also a blessing that must be than*ful for and preserved,

they will not be negligent and procrastinate these obligation so discrimination time and

place to do so. Ntherwise they will stay steadfast and strive to adopt to meet the

characteristics of clothes as re?uired by the Shari)ah. Included in the mission)s

implementation of order cover their a-rah, the parents, husband and family in fact must

also serve to educate, guide and advise children, wife, mother and other family members

to always e@ecute. 0ord of 7od 4ubhanahu-a Taala!

5erseTranslation 01nd -arn, 67 Muhammad8, your losest kindred3

#Surat Ash+ShuOarP)! 2/E'

5esponsibilities and duties of the command are not immune to cover themselves

also under ta*en by members of the community. To critici3e and advise each other is the

teachings of Islam. Then, every one of us is responsible to stay away from sin and

sinners.


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0ith our awareness of Muslim women in discharging their responsibilities to

cover themselves as well as the role played by all parties, will constitute a society that

dress really meet there ?uirements of Shari)ah.

1.2.,. ARAH

The definition of a-rahis the parts of the body that should be covered and this

does vary in different situations among different groups of people.


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:ike-ise %or a male, his mother, daughter, granddaughter, sister, both

paternal and maternal aunties and niees

Breast%eeding/ This inludes anyone, male or %emale breast%ed by the

same mother or -et nurse &and inludes the brother or husband o% the

one -ho breast %ed the person in ;uestion(

Marriage/ People -ho beome your relations by marriage %or e$ample

%ather.in.la-, mother.in.la-, step%ather, step.grand%ather, stepson

0hen a woman is amongst her mahrams, the scholars of Islam agree that a

woman does not have to observe strict rules of covering but rather that she is able to

uncover her hair, face, arms, hands, legs from below the *nee, and feet.


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Most of the MalayKebayanowadays has been influenced by 0estern "ountry not

from Islamic rules. The wearing of Malay kebaya is also not clearly represents our

Malaysia identity due to ! 0 4esungguhnyalah, budaya Melayu hari ini menghadapi

pelbagai abaran dan anaman pada *aman global yang begitu pesat bergelora akibat

pengaruh kuat media massa, akibat serangat hebat budaya moden asing dalam segala

bidang termasuk seni budaya, perilaku manusia, bahasa dan lain.lain Memanglah

budaya Melayu sedang menghadapi abaran 4ikap orang Melayu yang ghairah meniru

dan mudah terpengaruh menelarukan lagi suasana Betapa sebahagian besarnya tidak

lebih daripada edaran %esyen )a datang dan bakal pergi insya1llah9 #A3ah A3i3, 2%%L'.

The local traditional designs have to fulfill the Islamic rules in order to sustain and

recogni3e by the society. "4aya tak kisah kalau anak muda *aman sekarang nak pakai

baju kebaya dengan jeans, tapi kita juga perlu ambil tahu mengenai pakaian tradisional

dan ara pemakaiannya3Kita tengok misalnya orang


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2' To develop a range of Islamic and modern contemporary kebaya designs based

on the Islamic values and guidelines.H' To increase the wearing of kebayaamong the Malaysian community.

1.,.1 REEARCH COPE

The research is carried out to investigate the values found in traditional Malay

traditional costume that focusing on the Malay :kebaya; from the /1E%;s era till today. At

the same time, the research also focuses on the design elements such as colour, shape and

si3e found in the traditional Malay costumes, especially focusing on the Malay kebaya

while maintaining the Islamic dress code guideline.

1.6 IGNI-ICANCE O- THE TUD3

The Malay community of today will *now the identity of Malay values found in

the Malay kebaya The Malay community will also be able to recogni3e the Malay value

that has been lost in the contemporary Malay kebaya. The Malay community can

differentiate the differences between traditional, Islamic and contemporary Malay

kebaya. The community is able to view the ideas as well as *now the thoughts of the

e@perts in preserving the values found in Malay kebaya.

The presumption made is ta*en as a guide for the study in carrying out a certain

research. The main focus in researching is to understand the problems at hand which is to

be investigated. This write up is seen as the outcome of cultural recordings with emphasis

on the Malay 4kebaya9 and how far this costume is worn in today;s lifestyle to the e@tent

it has become a piece of traditional costume which has incorporated values and norms in

the continuity of today;s Malay culture.


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The main writing is to ensure the traditional Malay costume is used wisely

especially when viewed from its functional aspect. The desire to put forward the Malay

traditional costume, especially by individuals who portray themselves to be cultural

spo*espersons, is often seen to be diverging from the values and concepts of the original

Malay traditional costumes.

Apart from that, this research identifies Malay values that are no longer found in

today Malay contemporary costume. If the Islamic attire is more understood, traditional

Malay costume today are seen to be more demure, emphasi3ing on the femininity of the

wearer. Furthermore, if the use of this costume is broadened, we are able to continue the

legacy to greater heights, in line with progression. "lothing is the symbol determining

race as well as culture.


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