Written by Lim GS, Catherine Illustrated by Wing Fee

ASIAPAC CULTURE

GATEWAY TO

PERANAKANCULTURE

Contents

1. Prologue 1

2. Origins and Development of the Peranakan People 3

3. The Peranakan People 23

4. Daily Life of the Peranakans 41

5. Leisure Activities of the Peranakans 63

6. Peranakan Food 73

7. Wedding 85

8. Special Occasions 119

9. Peranakans Today 142

10. Glossary of Common Phrases 143

11. Do’s and Don’ts in Peranakan Culture 144

12. References 146

13. Peranakan Network for Dining and Shopping in Singapore 148

14. Peranakan Network for Dining and Shopping in Malaysia 150

PROLOGUE

What is a Peranakan?

Babas, Nyonyas*, Bibiks, Straits Chinese, Straits-bornChinese... these terms are commonly used by many to refer to thePeranakan Chinese. Do these terms refer to the same group ofpeople?

* Sometimes spelt as ‘Nonya’.

Let’s look at a typical impression of what a Peranakan couple would look likewhen dressed in their traditional attire:

In reality, this is not always true. A Peranakan can look like practically anyone,and be anyone. Why, some of your friends may be Peranakans, and you may noteven be aware of it!

This book explores the world of the Peranakans, so that the richness of theculture and its people can be shared with anyone and everyone.

A Baba is a Peranakan, but are all Peranakans Babas?Yes, but not always. ‘Peranakan’ is a Malay word that means ‘local-born’.Therefore, it would be more accurate to describe the children of Chineseimmigrants as ‘Peranakan Chinese’, to differentiate them from the membersof other locally-born races. However, Singaporeans generally use the term‘Peranakan’ or ‘Baba’ to refer to the Peranakan Chinese.

23

THE PERANAKAN PEOPLE

In the early days, Bibiks* would indulge in their cherki sessionsin the afternoons, while the Nyonyas** kept a strict eye on theirdaughters. Their husbands, on the other hand, made their presenceknown amongst the British rulers and indulged in western pursuitswhenever they could.

* Older female Peranakans.** Young female Peranakans.

24

ChildhoodBoys and girls were allowed to play together so long as the girls were below 12.Their neighbourhood or kampong was their playground. They spent the dayflying kites, and playing games like catch, hide-and-seek, marbles, congkak,masak-masak, etc. Girls were taught by their mother to make miniature furnitureand coasters with used cherki cards.

Peranakan parents doted on their sons. In the early communities in Malacca,the boys were sent to schools to be educated. The girls, on the other hand,remained at their mother’s side. Even when the Peranakans migrated toSingapore, this practice had not changed.

25

Once a girl turned 12, her life of freedom ended. She would be barred fromleaving the house, and be instructed on the finer points of her future role as arespectable wife in a Peranakan family. She would pick up essential lessons inproper behaviour, cooking, sewing, embroidery, beadwork, etc. If she camefrom a rich family, she would also learn how to manage a household, inpreparation for her future role as a matriarch.

Where sewing was concerned, she would first learn to hem a sarong* beforemoving on to the baju panjang**. She was expected to speak to only the femaleand immediate male members of her family. Despite this, there is no doubt thatPeranakan parents loved their daughters as much as they did their sons.

* Angle-length piece of cloth that is tied around the waist.** Knee-length cotton blouse fastened with three kerosangs (brooches).

26

Before her marriage, shewould have no furthercontact with the outsideworld, except perhapsthrough stolen glancesbehind almost-closedwindow shutters andcurtains. On the secondstorey of a house, therewould sometimes be a holein the floor through whichshe could peep at malevisitors to the home.

Mothers, when washingtheir daughters’ hair,would teach them aboutthe birds and the bees*.

In more conservative homes, schoolwas out of the question for the girlsonce they reached 12. A woman’splace was believed to be within thehouse. If the parents had anymisgivings about this, they wouldengage a female tutor or teach theirdaughter themselves.

Wow, look at thathandsome guy inthe Rolls-Royce!

Hey, it’s myturn to take alook beforeMother gets

back.

* The facts about sex and reproduction.

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In the 1920s, wealthy families, and those headed by English-educated fathers,started sending their daughters to school, mostly up to the secondary schoollevel. The girls were transported in a covered carriage — it was straight toschool, and then straight back home.

The only time unmarried girls were allowed to venture outdoors was on ChapGoh Meh (see page 136). If they had to leave the house for a special reason,they would use a redi, or ‘modesty board’. First, they would sit on a redi, alarge hessian sackcloth that hung from two poles carried by two Boyaneseattendants. Then, the attendants would lift and bring the poles together, therebyshielding the lady from public view. Then, the group, accompanied by a femalehelper, would go on their merry way. The passenger would maintain her balanceby holding onto the poles above her.

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Hurry up! Ican’t stand

this anylonger…

These flowers arefrom your sweethear t,Miss! He misses you

very much!

However, as history has shown time and again, teenagers can be prettyresourceful when it comes to affairs of the heart. From the 1920s, secretcorrespondences between teenage couples became more frequent. These werekept under wraps, assisted by friends and relatives who acted as couriers.

29

The BabasTo many, it looked as if the Peranakans attempted to live the British lifestyle asmuch as possible. They sought work in British-owned companies, rearedpedigreed pets, collected grandiose (some say ostentatious) works of art,decorated their homes in the European style, formed jazz bands, and rode inRolls-Royces or even horse-drawn carriages.

30

On weekends, they could befound at their beach bungalows,having a family picnic, or takinga leisurely drive or bicycle ride.Hobbies like photography andhunting were not unheard of.They even played polo, croquet,bowls and cricket.

In the evenings, they threwdinner or fancy-dress partiesto which British guests wereinvited. This was not onlyseen as prestigious, but it wasalso a form of networkingand establishing newcontacts for their business.The ladies of the housewould do their entertaining inthe afternoons.

Joining a club or an associationgave the Peranakans a certainstanding. This is especiallytrue in associations thatrestricted membership tocertain individuals, say, thosewho could speak English.Usually, there would be anumber of Babas serving onthe committees.

31

In a tit-for-tat situation, while some of these clubs did not admit non-English-speaking people, there were local clubs that closed their doors to the non-Chinese(this sometimes included the Babas).

The activities within the recreational clubs included readings of westernliterature, billiards, rugby, cricket and tennis. It was only after the Second WorldWar that other sports, like table tennis, basketball and volleyball, becamepopular. The wealthier Peranakans would be found at the Turf Club, wheretheir racehorses competed with those owned by the Europeans.

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True to their nature, the Peranakans loved to gamble. Those with money tospend would often be seen at the Singapore Chinese Weekly EntertainmentClub, where many of its patrons included the Baba elite. Stakes were oftenhigh, sometimes going up to as much as $1,000. Houses might even changehands at one sitting.

Playing in a minstrel group was another popular pastime, as was a trip to thecabaret or a bangsawan (Malay drama) performance. The cabaret was thefavourite haunt of the younger Babas, much to the displeasure of their elders.The men would indulge in western ballroom dancing or tap dance amongst thebright lights and music that came from a gramophone.

Hey! It’s onlyour firstgame!

I win!

I fold!

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There was also the practice of ‘taxi dancing’. Here, patrons obtained bookletsof coupons that enabled them to ‘buy’ dances with their favourite dance hostesses(called joget girls). A dollar would get them three dances.

The older Babas preferred the parlours in which Pipa chai or sing-song girlscould be found. Located along the areas of Neil Road, Keong Saik Road andKreta Ayer Road, these establishments housed girls who played the pipa andflirted with the patrons.

Despite their desire to emulate the European lifestyle, the Babas retained manyof the customs and traditions associated with the Chinese culture, most notablyfor weddings (perhaps it was the pomp and grand celebrations that appealed tothem) and ancestral worship.

34

The NyonyasIn contrast to her shelteredteenage years, the marriedNyonya was givenrelatively more freedom. Itwas as if she had servedher time, and was nowqualified to manage ahousehold and take care ofherself.

Now that she was considered an adult, she could step out of the house and goshopping. If her family was wealthy, she might even spend her leisure playingtennis and croquet.

Still, chances were high that if you were to call upon a Nyonya in the middle ofa lazy afternoon, she would be in the middle of a cherki session. This fashionablecard game was so popular that Bibiks were known to have managed gamblingdens specialising in this game. Some were even arrested.

Yes! I’m finallyfree at last!

What’swrong withyour wife?

Beats me.

Postman!

Go away, I’mbusy. Come

back tomorrow!

35

Some husbands attempted to stop their wives from continuing with this habitby controlling their weekly allowance. However, neither rain nor shine, norlack of pocket money could keep the Nyonyas and Bibiks from this game. Iftheir source of income was cut off, they would simply pawn their jewellery.Other popular games of the Nyonyas and Bibiks were mahjong and chap ji kee.

Of course, having so manyresponsibilities suddenlythrust upon her, it isunderstandable if the Nyonyafelt a little overwhelmed atfirst. Thankfully, the trainingshe received was more thansufficient to help her copewith and assimilate intosociety.

Mrs Lee! Yourhusband cut your

allowance aswell?

Hey, can I jumpthe queue? My cherki

game starts in fiveminutes!

I… I can…do it…

Can your newwife manage the

household?

*

* Pawnshop.

36

As she gained moreconfidence in her dealingswith her neighbours, friendsand counterparts, her rolewas likened to that of thestrong-willed managingdirector of a corporation. Shecontrolled almost everythingthat happened at home.

However, if she stayed at hermother-in-law’s place, she had thespecial ‘privilege’ of waiting on theolder woman hand and foot. Theidea of a woman entering theworkforce only came into play inthe 1930s, after the GreatDepression. In a household, thefirst wife would hold sway and thesubsequent wives had to serve heror show deference. In public,however, it was the husband whowas seen to be the number oneperson.

You are!You are!

Who’s theboss now?

Oh, that feels sogood… Why don’tyou stay for a few

more days?

Oh-oh,bad idea.

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This did not mean all thatinstruction on properbehaviour was wasted.Hardly. She still had toabide by the decorumexpected of a respectablelady of a household as wellas the customs of her time.

For instance, goingout with her husbandwas fine, althoughshe would politelydecline the invitationif his male friendswere to tag along.

A Baba is still partially Chinese, and the practice of having a few wives at thesame time was not unheard of in the earlier days. However, if he were to passaway before his wife, it was the wife, and not the son, who would be givenpriority in the distribution of the family fortune.

It’s… it’s…okay…

Oops! Sorry,Madam!

Come on!

I’m going out withthe guys, so I won’tbe having dinner at

home tonight.

That’s okay,dear.

And youcan sleep on

the couchlater!

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Another activity enjoyed by the female Peranakans is the habit of sireh-chewing.It was more often indulged in by the Bibiks, rather than the Nyonyas. In fact, aBibik would probably not feel at ease if she did not chew sireh at some point ofthe day. This was a popular pastime that was sometimes taken to extremes.Some Bibiks literally would not leave home without their sireh set.

Whenever aches threatened to plague theNyonya or Bibik, she would call upon theexpertise of a good Malay masseuse. Beit a headache, stomachache or backache,a good rubdown spiced with variousbalms and oils was all that was needed toget rid of it.

Yes…

So shiok*!

My sirehset!

Whereis it?

Where?

* Common Singaporean expression, denoting pleasure.

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Portable sireh set. The top photo shows how easily it can be carriedwhen it is closed. Photo courtesy of Katong Antique House.

As a result of chewing sireh, their lips and teethwere stained red. Visitors partook in thechewing of the sireh as a sign ofhospitality. The Babas never indulgedin this habit.

Spittoons made of porcelain or enamelcould be found in Peranakan homes. Theycomplemented the practice of sireh-chewing,by being the receptables into which the spent sirehwas disposed.

Sireh sets are usually treasured items that are handed downto the next generation. An extensive range of sireh sets can be found atthe Asian Civilisations Museum in Singapore.

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The Other People in the Peranakan’s LifeWealthy Peranakan families often hired several domestic helpers to handle thehousehold chores. They were mostly Cantonese and were industrious workerswho periodically sent money home to their families in China. Over time, theywere often able to converse in Baba Malay and handle the preparation ofsignature Peranakan dishes. Nannies were engaged to look after the children.In some families, a Hainanese chef and a boy assistant helped with the cooking.

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DAILY LIFE OF THE PERANAKANS

Spending a day with a Peranakan family is the best way to learnabout the culture. However, chances are that it will take muchmore than 24 hours to fully appreciate the richness and diversityof the Peranakan culture.

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Keeping it within the FamilyIn the early days, the younger members of the community married amongthemselves. This desire to remain within the community was so strong that itwas common for people to marry their relatives, even their cousins. The onlyrestriction imposed involved unions between paternal cousins.

Attire for WomenThe attire of the Peranakans had theirorigins from both the Chinese and theMalays. While fashion was animportant issue, especially among theyoung Nyonyas, their costumesremained, for the most part, practical.

The Nyonya’s dress originated fromthe Malay attire. Bibiks in the earlierdecades wore the baju panjang, witha sarong and three kerosangs(brooches).

Photo courtesy of Katong Antique House.

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For formal occasions, a square batik or Chinese silk handkerchief is tuckedinto the right or left shoulder of the attire. Their hair would be tied up in a tightbun called a sanggul nyonya. Two long hairpins protruded from the bun, andwith the third smaller hairpiece, completes the picture. Tying one’s hair in thisway without assistance requires a lot of practice. At the base of the bun is a thingarland of jasmine flowers, called bunga chot.

The Bibik only let down her hair at night, before she wentto bed. If she wanted to take a nap during the day, shewould not let her hair down. Instead, she would usea block of wood or a porcelain pillow to supporther neck.

The Bibik preferred colours that wereconservative, with simple designs. In contrast,the Nyonya often sported brighter and morepatterned attire.

Photos courtesy of Katong Antique House.

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Initially, the baju panjang was made of cotton. Later, silk voile was used instead.The Bibik’s undergarment is called a baju dalam.

By the late 1910s and 1920s, the Nyonyas started wearing the kebaya, a fashionthat started in the Dutch West Indies. This embroidered blouse is worn overbatik sarongs with floral designs. It is shorter than the baju panjang and allowsfashionable Nyonyas to cut a decidedly more elegant figure. Simpler designswere found on attire worn on normal days. The earlier kebayas were notembroidered, but had heavily laced edges.

Photo courtesy of Amor Meus.

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Although different types of kerosangs may be used, they always come in threes.In relation to the baju panjang, the kerosang serong (angle) is often used. Thekerosang serong consists of the kerosang hati-hati and two brooches. Thekerosang hati-hati is larger and heart-shaped, and is worn with the pointed enddirected towards the wearer’s left.

Occasionally, Nyonyas allowed themselves to be influenced by Chinese fashion,and they would then dress up in cheongsams and samfoos.

Over time, from the 1930s onwards, western attire edged its way into theNyonya’s wardrobe. This was particularly true for those who had converted toChristianity. It was also seen as a status symbol, and was usually worn whenassociating with the British.

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Attire for MenAs for the men, they would most probably be seen wearing the baju lok chuan.This attire consisted of a long-sleeved silk jacket and comfortable loose-fittingtrousers. Later, they converted to a baju tutup.

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As early as the 19th century, the Babas wore western attire most of the time.This was particularly true in the workplace, where he would imitate the dressof his colonial employers and wear a white cotton shirt and tie. It came to apoint when he would feel uneasy if he was outside the house without a shirt andtie. If he felt fashionable on that day, he might even don a sports jacket, a bowtie and a straw hat, and bring along a walking cane.

By the 1930s, the attire of the Baba became distinctively western, and he wouldseldom be seen wearing the Chinese garb of his ancestors. However, he mightsometimes wear comfortable sarongs at home.

Photo courtesy of Katong Antique House.

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Pantang (Taboos) and SuperstitionsBelief in the supernatural and astrology was rampant, especially among theolder generation. You may find that many beliefs and superstitions held by theChinese and the Malays were also held by the Peranakans. While there is nodoubt the Peranakans are a superstitious lot, one should remember that theywere no more superstitious than any other culture in those early times. Thissection lists just a few of these superstitions:

- Babies who giggled and smiled at thin air were amused by the antics of theirguardian angels. Every baby was believed to have one.

- Children were advised to finish up every bit of rice on their plate so that theywould not end up with a pock-faced spouse.

- Young boys would be treated to some chicken soup once they percha suara(their voices broke).

- Discarded fingernails and hair were carefully disposed of, so that they couldnot be used for witchcraft.

- If one wished to retain a full head of hair, one should never open an umbrellawhile indoors.

Ha, ha! Sis didn’t finisha grain of rice! Her

husband will have lotsof pimples!

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ReligionIn the earlier days, mostPeranakans practisedTaoism and Buddhism.They would follow the ritesand rituals of the Chinesetraditions faithfully,engaging in daily prayer atthe ancestral altar. On feastdays or special occasions,they would semayang (offersacrificial food) to theirancestors. The altar wouldbe covered with a red clothand food offerings would beplaced on it, with candleslit and joss sticks burnt. Inthe kitchen, there would bean altar dedicated to theKitchen God.

Whenever illness struck, the Peranakan family would turn to its collection ofprescriptions for various illnesses. These folk medicinal cures normally usedtraditional herbs, spicesand perhaps an obscureanimal part or two.Every Peranakan familyhad their own uniquelist, handed down overthe generations.Naturally, some cureswere more effective,and these werejealously guarded, theircontents revealed onlyto trusted and closefamily members.

Let’ssee... to curesomeone withflu, ask him toget plenty of

rest.

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Come my son, drinkthis hoo medicine,it’ll make you well.

Er... no thanksmum... It’s only

a flu.

At other times, a Chinese medium would be consulted. Prescription was in theform of a hoo, a rectangular piece of yellow paper on which the medium wouldinscribe Chinese characters while in a trance. This hoo would be burnt, and itsashes dropped in a glass of water, which would be drunk by the stricken person.

Over time, due to their increased contact with westerners, more Peranakansconverted to Christianity and abandoned their Chinese traditions.

Apart from visiting the Tua Pek Kong Temple on Kusu Island, some Peranakansalso worship at the Malay shrine on the same island. Of course, those who go toboth places are careful that their offerings do not contain any pork or lard.

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Origins of the Ancestral Tablet

Once, there lived ayoung goatherd and hismother. It was the boy’sresponsibility to takecare of the goats while theywere out grazing in the fields.

I hate doingthis! I wish I

could play withmy friends!

Hello, son! I’vebrought youyour lunch!

Why areyou late? I’m

starving!

Every day,without fail, hismother wouldfaithfully cooklunch for him.

As the years passed, the boy becameresentful. He grew over-critical and complainedover every little thing. At times, his tempereven caused him to strike his mother. All thesethe old woman bore without complaint.

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One day, the old woman was soexcited about the impending marriagethat she forgot to prepare lunch for herson. So she hastily cooked the mealand rushed off to the field.

Oh dear,oh dear...

Through a matchmaker, a good wife wasfound.

When the boy came of age, hismother suggested that he getmarried so that his wife could tendthe goats instead. The boy agreed.

In the fields, the young man was tendingthe goats when something caught his eye.

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A hungry kid was walkingtowards its mother.

Baaah...

The young man, seeing thatthe kid had to kneel to get atits mother’s milk, suddenlythought of his own mother.

Even an animalknows of filialpiety. What

does that makeme?

54

I’ve treated mymother so

badly in thepast... I musttell her howsorry I am...

Mother! Comehere!

Mother!

Oh no!

Wait,Mother!

Why is Motherrunning to the

river?

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Mother!Don’t jump!

Fearing for her life, the old woman jumped into the riverand was swept away by the currents. The villagers spentdays searching unsuccessfully for her body.

Hmm, what’sthis?

A piece of driftwood floated to shore. For the boy,this was a sign from his mother, telling him that shewas all right. He took the driftwood home, placed it

on an altar and faithfully worshipped it till his death.

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Baba MalayTo say that Baba Malay is a mixture of English, Malay and Hokkien is toosimplistic. What the Peranakans have done is to choose the specific aspects ofeach language that they have found palatable and moulded them into somethingnew. Little consideration is paid to the elements of language like grammar andthe sentence structure of Malay. Still, there is no doubt that within Baba Malay,a unique patois has emerged.

Peranakans tend to mispronounce certain vowels and syllables. Their uniquepatois has led to words and phrases that have become renowned as true-bluePeranakan linguistic fare.

Here are several examples extracted from Mas Sepuloh by William Gwee ThianHock:

Word Examples

Saya, apa, punya

Kapal, besar,panas

Cherai, pandai,ramai

Pisau, sengau,silau

Hitam, hidung,hujan, hujung,hutan

Nasi, biji

Malay Pronunciation

Sayer, aper, punyer

Ka-pal, be-sar, panas

Baba Pronunciation

Sayah, apah, punyah

Ka-pair, be-sair,pa-nair

Cheray, panday,ramay

Piso, sengo, silo.

Uitam, idung, ujan,ujong, utan

Nasik, bijik

Word Attributes

Words ending with ‘a’.Peranakans pronounceit with an ‘ah’ sound,whereas Malayspronounce it as ‘er’.

Words ending with ‘l’,‘ar’ and ‘as’.Peranakans pronounceit with an ‘air’ sound.

Words ending with ‘ai’.Peranakans pronounceit with an ay’ sound.

Words ending with ‘au’.Peranakans pronounceit with an ‘o’ sound.

Words that begin with‘h’. Peranakans dowithout the ‘h’ sound.

Some words that endwith ‘i’. Peranakanspronounce them with anextra ‘k’ sound.

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Colourful MetaphorsBe warned that Peranakans have a way with words. Eavesdrop on two Nyonyashaving an animated conversation, and you will be in for a linguistic experiencethat is hard to forget. Generally, it is enriching to sample the wide range ofdescriptive and imaginative ways that language can be shaped to cater to thewhims of the Peranakan tongue. Here are a few examples:

Takot mulot harimoh, masok mulot buaya.Someone who is afraid of the tiger’s mouth will end up in the crocodile’s mouth.

Harimoh mati tinggal kan belang, manusia tinggal kan nama.The tiger leaves his stripes behind when it dies; a man’s reputation is all thatremains when he dies.

Buaya tak tolak bangkay.Crocodiles never refuse corpses.

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Malays will generally have no problems understanding the Baba patois.However, if a Malay were to respond in pure Malay, chances are the Peranakanwould be at a loss for words!

One very unique aspect of Baba Malay spoken by some Nyonyas is theirtreatment of the language when they do not want an outsider to understandwhat they are saying. They do this by changing the position of syllables ofcertain words.

For instance, “kernapa dia ini macham?” (why is he behaving like that?) wouldbe changed to “pakerna dia nii chamma?”.

Look at the transformation, and you will notice the following:- Words with a single syllable are left alone.- Words with two syllables are switched.- For words with three or more syllables, only the last syllable is brought to thefront.

Such a manner of speaking requires lots of practice. However, it is not unknownto hear two Nyonyas in an animated conversation talking in this way, without aneed to pause or repeat themselves.