Gateway to Peranakan Culture

Written by Lim GS, Catherine Illustrated by Wing Fee

ASIAPAC CULTURE GATEWAY TO PERANAKAN CULTURE Written by Lim GS, Catherine Illustrated by Wing Fee

Publisher ASIAPAC BOOKS PTE LTD 996 Bendemeer Road #06-09 Singapore 339944 Tel: (65) 6392 8455 Fax: (65) 6392 6455 Email: ainsifaop@[email protected] Come visit us at our Internet home page www.asiapacbooks.com First published February 2003 7th print May 2009 © 2003 ASIAPAC BOOKS, SINGAPORE ISBN 13 978-981-229-316-9 ISBN 10 981-229-316-7 ISBN 978-981-229-907-9 (Ebook) All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Under no circumstances shall it be rented, resold or redistributed. If this copy is defective, kindly exchange it at the above address. Cover illustrations by Wing Fee Cover design by Koh Hong Teng Body text in 11pt Times New Roman Printed in Singapore by FuIsland Offset Printing (S) Pte Ltd

Publisher’s Note We are pleased to present Montage Culture, an exciting new series that takes the reader on a colourful journey to explore the history, origins, religions, customs and practices of various Asian groups. The series has the theme of Many Faces, One World. Indeed, the events of recent times have affirmed that despite the diversities displayed among various people groups worldwide, our lives are interconnected, and the beliefs and actions of any one group do have a critical impact on the entire world, whether desirably or otherwise. In this new era, the need for harmony is more pressing than ever. True harmony — local or universal — must only be achieved on the basis of mutual understanding and appreciation of other cultures besides one’s own. In publishing Montage Culture, we hope to play a part, albeit a small one, in promoting racial harmony in our country. The books are fully illustrated, making it easier for even young readers to enjoy the entire collection. For the first edition of Gateway to Peranakan Culture, we did not expect the overwhelming response from our readers. It is heartening to see that so many people are interested to learn about this culture. And to prevent any misunderstandings, we encouraged the writer of this book to modify slightly her name for this second edition, so that she would not be confused with another writer of the same name. We would like to express our special thanks to Mr Peter Wee, First Vice-President of The Peranakan Association, for his patient support and assistance. Similarly, our gratitude goes to Mr Michael Chin, Honorary Secretary of the Persatuan Peranakan Cina Melaka, who graciously met up with us when we visited Malacca and contributed the material on Peranakan personalities from Malacca. Additionally, we would like to thank Nyonya Tan Gek Suan and Ms Liew You Choo for their input; and Chilli Padi Nonya Restaurant Pte Ltd and Amor Meus for helping in the photography of some items. We would also like to thank Mr Wing Fee for his vivid illustrations and the production team for their best efforts in putting together this book.

Author’s Note Before I started doing the research for this book, I didn’t know what being a Peranakan meant, even though I was born one. Since childhood, being a Peranakan was a convenient excuse to not do well for my Chinese exams. I usually received just a passing grade. But it didn’t matter, because I was a Peranakan — I felt I had a right to do badly in my Chinese. However, as I did the research for this book, I learnt more about the culture. Over several months, I met up with other Peranakans, some of whom were from the youth group of the Peranakan Association. Everyone was very friendly and supportive. Even people I had just met were willing to help when they learnt that I was doing this book. And of course, I got in touch with Mr Peter Wee, who was very patient as he went through the text with me. Subsequent to the release of the first edition of Gateway to Peranakan Culture, some readers have wondered if I am the renowned Catherine Lim whose literary writings are enjoyed worldwide. Well, to help readers differentiate us, I’m signing my name off as Lim GS, Catherine! Today, I know a little more about the culture than I did a year ago. I’ve learnt more about my heritage and where my ancestors came from. I hope that this book will help you appreciate the beauty of the Peranakan culture. Whatever your interests, you are bound to find something that fascinates you. – Lim GS, Catherine Illustrator’s Note I loved to doodle way back in my childhood days. When I first learnt that cartoon books are known as comics and that those who draw comics are known as cartoonists, I made up my mind to be a cartoonist. I gave up my job as a civil servant to embark on a road less familiar. Although it was an arduous journey, I picked up lots of life experiences. I believe these experiences will contribute to my endeavours in the field of comics. I am looking forward to your support. Thank you! – Wing Fee

Foreword I have always had a passion for Peranakan culture because it has given me a sense of my own identity. I am glad to be part of the first edition of this book, and when I was approached to assist in this second edition, I was more than happy to do so. Every enquiry about the culture gives me an opportunity to relive it again. It is my view that this book gives readers an interesting insight into the Peranakan culture. This second edition contains more colour pages and photos, thereby doing justice to the colourful and diverse heritage of the Peranakans. I congratulate Asiapac Books for publishing the Peranakan culture and the other Singapore cultures in its Gatewayseries. I hope that more books about the Peranakan culture can be published in the future, so that present and future generations can learn about their heritage and roots, and the lifestyle of their forefathers. I wish all readers and Peranakan supporters a Happy and Rewarding Reading. Welcome to the Peranakan culture. Peter Wee First Vice-President, The Peranakan Association, Singapore Owner, Katong Antique House

Contents 1 3 1. Prologue 23 2. Origins and Development of the Peranakan People 41 3. The Peranakan People 63 4. Daily Life of the Peranakans 73 5. Leisure Activities of the Peranakans 85 6. Peranakan Food 119 7. Wedding 142 8. Special Occasions 143 9. Peranakans Today 144 10. Glossary of Common Phrases 146 11. Do’s and Don’ts in Peranakan Culture 148 12. References 150 13. Peranakan Network for Dining and Shopping in Singapore 14. Peranakan Network for Dining and Shopping in Malaysia

PROLOGUE What is a Peranakan? Babas, Nyonyas*, Bibiks, Straits Chinese, Straits-born Chinese... these terms are commonly used by many to refer to the Peranakan Chinese. Do these terms refer to the same group of people? * Sometimes spelt as ‘Nonya’.

Let’s look at a typical impression of what a Peranakan couple would look like when 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 not even be aware of it! This book explores the world of the Peranakans, so that the richness of the culture 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 Chinese immigrants as ‘Peranakan Chinese’, to differentiate them from the members of other locally-born races. However, Singaporeans generally use the term ‘Peranakan’ or ‘Baba’ to refer to the Peranakan Chinese.

ORIGINS AND DEVELOPMENT OF THE PERANAKAN PEOPLE The Peranakan community is unique to Southeast Asia. It has its origins in the interracial marriages that took place between immigrant Chinese men and non-Muslim women such as Bataks, Balinese and Chitty (descendants of old Hindu families) from Malacca, Penang, Trengganu, Burma and Indonesia in the 16th century. 3

Who Were the First Peranakans? Most of them were Hokkiens from Fujian province who set off from ports such as Amoy (now Xiamen). Others were from Guangdong province. These seafarers and traders had business links between southern China, and Malaysia and Indonesia. These men left with the monsoon winds to trade in Southeast Asia. Many left their families behind. The men intermingled with the local inhabitants, probably natives of the Malay Archipelago, like the Balinese or Batak, with the view that the local inhabitants could help to take care of the business whenever they went home to China. So, the traders came to consider the Malay Archipelago their second home. After a while, a new settlement emerged from this intermingling of the Malay and Chinese communities. 4

How the Peranakan People Came to be … According to a legend, around 1459, a Chinese ship sailed into a Malaccan port. This was no ordinary ship, for its interior was delicately pinned with gold needles. Curious, the Malaccan ruler, Sultan Mansur Shah, met up with the captain. Receive this message from my Emperor: “Each gold needle represents a subject; to know their number is to know my power.” 5

The Chinese What message Emperor is not to be should I send taken lightly. back to him? This is m y The Sultan ordered reply: count the many sacks of sago to grains of sago on the ship, and you will be loaded on the know the number of captain’s ship. my subjects, and my power. When the ship returned to China, Emperor Yong Le was struck by Sultan Mansur Shah’s wit. He decided that his daughter, Princess Hang Li Poh, would marry the Sultan. He will make a fine husband for the princess. The ties between our countries will be strengthened. 6

And so, the princess, accompanied by 500 attendants, sailed to Malacca. In Malacca, the Sultan decreed that Bukit China (China Hill) would be given to the princess. Her attendants, who were subsequently given in marriage to court officials, also lived on the hill with their husbands. These couples established the first permanent Chinese settlement in Malacca as well as the first Peranakan Chinese community. Today, with some 12,000 graves covering 25 This is your new hectares, Bukit China home. This land will has the largest Chinese never be taken away cemetery outside China. from you. 7

Their descendants married within the community, spoke Malay and adopted Malay attire and culinary arts. At the same time, they retained a number of Chinese customs, adapting them to the local practices when necessary. Today, Bukit China belongs to Malacca’s Chinese community. At the foot of Bukit China is Malacca’s oldest well. Built in 1459, it is known as Perigi Raja, the King’s Well. It was later renamed Hang Li Poh’s Well in honour of the Chinese princess. Even during times of drought, the well never ran dry, and was the only source of water for the people. 8

The water in the well is now undrinkable. It had been poisoned tactically by several foreign invaders. In 1511, this caused a terrible outbreak of plague among both the Portuguese and local population. No Drinking! When the Dutch was in control, they built a wall around the well and even added cannons and guardposts to protect it. Today, the well is protected by wire mesh and serves as a wishing well. It is believed that those who drank the water from the well would return to Malacca time and time again. 9

The Early Years Marriages within the pioneer group perpetuated the community’s identity. Their sons were sent to China for studies. Some daughters were married to newly-arrived immigrants from China and local inhabitants. Early Peranakans saved all they could, and this soon gave rise to enviable family fortunes after one or two generations. In the 18th and 19th centuries, most Peranakans became entrepreneurs and shopkeepers. They ventured into commercial agriculture, and dealt in food items like tapioca, nutmeg, sireh* and opium. They were also involved in pepper and gambier cultivation, tin mining and property. * Betel nut leaf. 10

When the Dutch and Portuguese arrived in Malacca, they built schools and churches. As a result, the Peranakans learnt to read and write English. In 1819, when Sir Stamford Raffles founded Singapore, many Peranakans saw the small island as yet another potential market and elected to pull up stakes and move there, with their wives and families tagging along. Most were Malaccan-born Peranakans, which explains why much of the local Peranakan culture has its roots in Malacca. 11

The mid-18th to mid-19th century was their heyday and coincided with British rule in the Straits Settlements. They related more easily to the British than to the Chinese. In organisations in which English was the language of choice, they had an advantage. Hello, how are you toda y? I’m fine, No, I am a Baba*! thanks. Are you a Chinese? Being able to speak English, some Peranakans delved into the shipping and banking sectors. * Male Peranakan. 12

The Peranakans’ wealth and education gave rise to their greater participation in civic life. They led the Chinese community in the Straits Settlements, and contributed to infrastructural projects, war relief, schools, hospitals and orphanages. 13

The Peranakans’ sense of self-importance originated from their early arrival and the fact that they were descended from pioneers. Their material possessions set them apart from the new immigrants from China, whom they called sinkheks (meaning ‘new arrivals’). There was a gap between the sinkheks and the Peranakans. Because the Peranakans were educated white-collar workers, they built a rapport with the European colonists. They adopted British working practices and lifestyles. Many converted to Christianity. They also started to acquire ostentatious items like big houses, carriages and works of art. 14

In 1867, when the Straits Settlement became a Crown colony, the Peranakans grew in favour with the British subjects. It’s g reat hanging out with you. It feels like family! In the prosperous years, particularly in the mid-19th to early 20th century, the community grew in importance. By then, most Peranakans could not speak or write Chinese. Many found it difficult to communicate with businessmen from China, and had to use interpreters. He’s asking for a Is he really a dollar a jin * for the Chinese? He can’t commodities. even understand what we are saying! Jin? Well, he looks like one… * Half a kilogram. 15

A Race Divided Within the Peranakan community, there were also distinctions. The Hokkien Babas regarded themselves as the true Peranakans. This no doubt stemmed from the fact that the original interracial marriages in Malacca were believed to involve traders and seafarers from Amoy and other parts of Fujian Province. They felt superior to the other Chinese Peranakan dialect groups. Peranakan children studied at schools where English was the language of instruction. Those from wealthy families went to Britain for further studies. Upon graduation, they returned to become middle-class professionals in the private sector and the civil service. They did not join their family’s business, as was the case with earlier generations. The Peranakans considered doctors to be at the top of the career hierarchy. Next in line were the lawyers. 16

Life after graduation generally meant a six- to 10-year apprenticeship in a western firm, during which they learnt western-style business practices and established contacts with western capitalists and businessmen. In the 19th and early 20th centuries, maritime trade, commodities and real estate continued to be important Peranakan industries. Many Peranakans established steamship companies while others worked as compradores (Chinese middlemen) for big western companies, banks and trading houses. As the 20th century progressed, the Chinese community soon outnumbered the Peranakans. After the Second World War, the Peranakans did not take advantage of the economic potential of the post-war era. They, especially the younger generation, had become complacent and squandered away their inheritance. 17

Around this time, the culture started to become diluted. Simplification of some elaborate customs was in evidence, especially with respect to the 12-day wedding rituals. After 1945, their wealth and influence declined. Over time, the fortunes of the Peranakans dwindled and their descendants had to work for a living. Chinese towkays, who needed clerks, stenographers and letter-writers to do business with European trading houses, would employ educated Peranakan men. Ha! Now I can penetrate the European market more easily! I’ll do my best to help you, Sir. Of course, this did not apply to all the Peranakans. There were many others who continued to find relevance in what they did and prospered. Additionally, there were many Peranakan leaders in the government. Some became municipal commissioners, members of the colonial Legislative Council and ministers in the first cabinets of independent Malaysia and Singapore. In fact, some key players in the development of Malaysia and Singapore were Peranakan. 18

SOME NOTABLE PERANAKANS FROM THE PAST Mr Tan Tock Seng (1798–1850) Merchant and philanthropist. He founded the Tan Tock Seng Hospital ‘for the sick poor of all nations’ and contributed towards the construction of the Thian Hock Keng Temple. He was the first Asian to be appointed a Justice of the Peace. Mr Tan Kim Seng (1805–1864) Born in Malacca, he was a merchant, planter and tin- miner who was known for his philanthropy. He built a school for needy children and constructed waterworks and public facilities for all. He was a respected leader of the Chinese community who supported the Tan Tock Seng Hospital and headed temples in Singapore and Malacca. Mr Tan Beng Swee (1828–1884) Father of Mr Tan Jiak Kim. A merchant and public official in the late 1860s. In 1866, he was elected as the fourth Ting Zhu of Malacca, having the status of the Kapitan Cina of Malacca. He founded the Kim Seng Chinese Free School and donated three additional wards to Tan Tock Seng Hospital in Singapore. In addition, according to his wishes, his son donated the clock tower at Dutch Square in Malacca for the people of Malacca. Mr Gan Eng Seng (1844–1899) Businessman and philanthropist. He established the Anglo-Chinese Free School (now Gan Eng Seng Secondary School) to provide free education to children of poor families. 19

Mr Ong Kim Wee (1851– ?) In 1897, he was made a Justice of the Peace and served as Malacca’s Municipal Councillor for several years. A philanthropist and contributed to many charitable causes, among them a separate ward for the blind at the Tan Tock Seng Hospital in Singapore. Mr Tan Jiak Kim (1859–1917) Businessman and philanthropist. An avid supporter of the British during the First World War, he was the founding president of The Peranakan Association in Singapore, then known as the Straits Chinese British Association. Mr Chee Swee Cheng (1866– ?) A planter, merchant and philanthropist. His family had settled in Malacca for more than five generations since 1750. He was known for his contributions to society, which included an endowment of a ward at the Medical Mission Hospital in Malacca and a $10,000 donation for a hall at the Chinese High School in Singapore. His building, the Chee Temple, is an important landmark in Malacca. Dr Lim Boon Keng (1869–1957) Doctor and social reformer. He was the first Chinese to win the Queen’s scholarship and the first president of the Xiamen University. He also co-founded the Singapore Chinese Girls’ School with Sir Song Ong Siang. 20

Mr Tan Chay Yan (1871–1916) He set up the first rubber plantations in Malaya and pioneered the country’s rubber industry in 1900. When he was 24, he became a Justice of the Peace. He helped to found the Malacca chapter of the Straits Chinese British Association, representing it at the Association’s inaugural meeting. Besides being a landlord and merchant, he was involved in community service. Sir Song Ong Siang (1871–1941) Lawyer and church leader. The first Chinese to be conferred a knighthood, he nurtured and promoted women’s education, and co- founded the Singapore Chinese Girls’ School with Dr Lim Boon Keng. His book, One Hundred Years’ History of the Chinese in Singapore, chronicles the history of the Chinese in Singapore from 1819 to 1919. Mr Chan Kang Swi (1875– ?) A landlord, planter and banker, he was active in public service. He donated to social and educational causes, including a contribution of $150,000 towards the maintenance of the Amoy University library. He also played a part in the establishment of the Nanyang Normal School. Dr Wu Lien Teh (1879–1960) In 1897, he, together with Mr Lim Boon Keng and Sir Song Ong Siang, started the Straits Chinese Magazine. Then he migrated to China where he successfully battled the plague that was rampaging throughout northern China then. He established the Manchurian Plague Prevention Service in 1912 and was instrumental in modernising China’s medical services. 21

Tun Dato Sir Tan Cheng Lock (1883–1960) Member of the Straits Settlement Legislative Council. Initiated the formation of the Malaysian Chinese Association (MCA) in 1949 and became its first president. A Baba who fought for the rights of Malaysian Chinese in particular and served the multiracial community in general. A road in Malacca is named after him. Dr Lee Choo Neo (1895– ?) Singapore’s first female doctor. The first female Peranakan to obtain a Senior Cambridge Certificate in 1911. Eight years later, she became the first woman to qualify in medicine from the Medical School. Tun Tan Siew Sin (1916–1988) Son of Tun Dato Sir Tun Tan Cheng Lock. He was Malaysia’s first Minister of Finance for 15 years and one of the five Chinese leaders who helped form the MCA. he served as the Pro-Chancellor of Universiti Kebangsaan Malaysia in 1971 and the Minister of Commerce and Industry in 1957. During his career, he held many offices and received several decorations from international governments. 22

THE PERANAKAN PEOPLE In the early days, Bibiks* would indulge in their cherki sessions in the afternoons, while the Nyonyas** kept a strict eye on their daughters. Their husbands, on the other hand, made their presence known amongst the British rulers and indulged in western pursuits whenever they could. * Older female Peranakans. 23 ** Young female Peranakans.

Childhood Boys 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 day flying kites, and playing games like catch, hide-and-seek, marbles, congkak, masak-masak, etc. Girls were taught by their mother to make miniature furniture and 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 to Singapore, this practice had not changed. 24

Once a girl turned 12, her life of freedom ended. She would be barred from leaving the house, and be instructed on the finer points of her future role as a respectable wife in a Peranakan family. She would pick up essential lessons in proper behaviour, cooking, sewing, embroidery, beadwork, etc. If she came from a rich family, she would also learn how to manage a household, in preparation for her future role as a matriarch. Where sewing was concerned, she would first learn to hem a sarong* before moving on to the baju panjang**. She was expected to speak to only the female and immediate male members of her family. Despite this, there is no doubt that Peranakan 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 thr2e5e kerosangs (brooches).

Wow, look at that Before her marriage, she would have no further handsome guy in contact with the outside the Rolls-Royce! world, except perhaps through stolen glances Hey, it’s my tur n to take a behind almost-closed window shutters and look before curtains. On the second storey of a house, there Mother gets would sometimes be a hole back. in the floor through which she could peep at male visitors to the home. Mothers, when washing their daughters’ hair, would teach them about the birds and the bees*. In more conservative homes, school was out of the question for the girls once they reached 12. A woman’s place was believed to be within the house. If the parents had any misgivings about this, they would engage a female tutor or teach their daughter themselves. * The facts about sex and reproduction. 26

In the 1920s, wealthy families, and those headed by English-educated fathers, started sending their daughters to school, mostly up to the secondary school level. The girls were transported in a covered carriage — it was straight to school, and then straight back home. The only time unmarried girls were allowed to venture outdoors was on Chap Goh 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, a large hessian sackcloth that hung from two poles carried by two Boyanese attendants. Then, the attendants would lift and bring the poles together, thereby shielding the lady from public view. Then, the group, accompanied by a female helper, would go on their merry way. The passenger would maintain her balance by holding onto the poles above her. 27

However, as history has shown time and again, teenagers can be pretty resourceful when it comes to affairs of the heart. From the 1920s, secret correspondences between teenage couples became more frequent. These were kept under wraps, assisted by friends and relatives who acted as couriers. Hurry up! I These flowers are can’t stand from your sweethear t, Miss! He misses you this any longer… ver y much! 28

The Babas To many, it looked as if the Peranakans attempted to live the British lifestyle as much as possible. They sought work in British-owned companies, reared pedigreed pets, collected grandiose (some say ostentatious) works of art, decorated their homes in the European style, formed jazz bands, and rode in Rolls-Royces or even horse-drawn carriages. 29

In the evenings, they threw On weekends, they could be dinner or fancy-dress parties found at their beach bungalows, to which British guests were having a family picnic, or taking invited. This was not only a leisurely drive or bicycle ride. Hobbies like photography and seen as prestigious, but it was hunting were not unheard of. also a form of networking They even played polo, croquet, and establishing new bowls and cricket. contacts for their business. The ladies of the house Joining a club or an association gave the Peranakans a certain would do their entertaining in standing. This is especially the afternoons. true in associations that restricted membership to certain individuals, say, those who could speak English. Usually, there would be a number of Babas serving on the committees. 30

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 western literature, billiards, rugby, cricket and tennis. It was only after the Second World War that other sports, like table tennis, basketball and volleyball, became popular. The wealthier Peranakans would be found at the Turf Club, where their racehorses competed with those owned by the Europeans. 31

True to their nature, the Peranakans loved to gamble. Those with money to spend would often be seen at the Singapore Chinese Weekly Entertainment Club, where many of its patrons included the Baba elite. Stakes were often high, sometimes going up to as much as $1,000. Houses might even change hands at one sitting. He y! It’s only our first game! I win! I fold! Playing in a minstrel group was another popular pastime, as was a trip to the cabaret or a bangsawan (Malay drama) performance. The cabaret was the favourite haunt of the younger Babas, much to the displeasure of their elders. The men would indulge in western ballroom dancing or tap dance amongst the bright lights and music that came from a gramophone. 32

There was also the practice of ‘taxi dancing’. Here, patrons obtained booklets of 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 girls could be found. Located along the areas of Neil Road, Keong Saik Road and Kreta Ayer Road, these establishments housed girls who played the pipa and flirted with the patrons. Despite their desire to emulate the European lifestyle, the Babas retained many of the customs and traditions associated with the Chinese culture, most notably for weddings (perhaps it was the pomp and grand celebrations that appealed to them) and ancestral worship. 33

The Nyonyas Yes! I’m finally What’s free at last! wrong with In contrast to her sheltered your wife? teenage years, the married Beats me . Nyonya was given relatively more freedom. It was as if she had served her time, and was now qualified to manage a household and take care of herself. Now that she was considered an adult, she could step out of the house and go shopping. If her family was wealthy, she might even spend her leisure playing tennis and croquet. Still, chances were high that if you were to call upon a Nyonya in the middle of a lazy afternoon, she would be in the middle of acherki session. This fashionable card game was so popular that Bibiks were known to have managed gambling dens specialising in this game. Some were even arrested. Postman! Go away, I’m busy. Come back tomorrow! 34

Some husbands attempted to stop their wives from continuing with this habit by controlling their weekly allowance. However, neither rain nor shine, nor lack of pocket money could keep the Nyonyas and Bibiks from this game. If their 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. * Mrs Lee! Your husband cut y our allowance as well? Hey, can I jump the queue? My cherki game starts in fiv e minutes! Of course, having so many Can y our new responsibilities suddenly wife manage the thrust upon her, it is understandable if the Nyonya household? felt a little overwhelmed at I… I can… first. Thankfully, the training do it… she received was more than sufficient to help her cope with and assimilate into society. * Pawnshop. 35

As she gained more Who’s the confidence in her dealings boss now? with her neighbours, friends and counterparts, her role was likened to that of the strong-willed managing director of a corporation. She controlled almost everything that happened at home. You are! You are! Oh, that feels so However, if she stayed at her good… Why don’t mother-in-law’s place, she had the you stay for a few special ‘privilege’ of waiting on the older woman hand and foot. The more days? idea of a woman entering the workforce only came into play in Oh-oh, the 1930s, after the Great bad idea. Depression. In a household, the first wife would hold sway and the subsequent wives had to serve her or show deference. In public, however, it was the husband who was seen to be the number one person. 36

Oops! Sorry, This did not mean all that Madam! instruction on proper behaviour was wasted. It’s… it’s… Hardly. She still had to okay… abide by the decorum expected of a respectable lady of a household as well as the customs of her time. I’m going out with the guys, so I won’t be having dinner at Come on! home tonight. For instance, going That’s okay, out with her husband dear. was fine, although And you she would politely can sleep on decline the invitation if his male friends the couch were to tag along. later! A Baba is still partially Chinese, and the practice of having a few wives at the same time was not unheard of in the earlier days. However, if he were to pass away before his wife, it was the wife, and not the son, who would be given priority in the distribution of the family fortune. 37

Whenever aches threatened to plague the Yes… Nyonya or Bibik, she would call upon the expertise of a good Malay masseuse. Be it a headache, stomachache or backache, a good rubdown spiced with various balms and oils was all that was needed to get rid of it. So shiok*! 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, a Bibik would probably not feel at ease if she did not chew sireh at some point of the day. This was a popular pastime that was sometimes taken to extremes. Some Bibiks literally would not leave home without their sireh set. My sireh Where? set! Where is it? * Common Singaporean expression, denoting pleasure. 38

As a result of chewing sireh, their lips and teeth were stained red. Visitors partook in the chewing of the sireh as a sign of hospitality. The Babas never indulged in this habit. Spittoons made of porcelain or enamel could be found in Peranakan homes. They complemented the practice of sireh-chewing, by being the receptables into which the spent sireh was disposed. Sireh sets are usually treasured items that are handed down to the next generation. An extensive range of sireh sets can be found at the Asian Civilisations Museum in Singapore. Portable sireh set. The top photo shows how easily it can be carried when it is closed. Photo courtesy of Katong Antique House. 39

The Other People in the Peranakan’s Life Wealthy Peranakan families often hired several domestic helpers to handle the household chores. They were mostly Cantonese and were industrious workers who periodically sent money home to their families in China. Over time, they were often able to converse in Baba Malay and handle the preparation of signature Peranakan dishes. Nannies were engaged to look after the children. In some families, a Hainanese chef and a boy assistant helped with the cooking. 40

DAILY LIFE OF THE PERANAKANS Spending a day with a Peranakan family is the best way to learn about the culture. However, chances are that it will take much more than 24 hours to fully appreciate the richness and diversity of the Peranakan culture. 41

Keeping it within the Family In the early days, the younger members of the community married among themselves. This desire to remain within the community was so strong that it was common for people to marry their relatives, even their cousins. The only restriction imposed involved unions between paternal cousins. Attire for Women The attire of the Peranakans had their origins from both the Chinese and the Malays. While fashion was an important issue, especially among the young Nyonyas, their costumes remained, for the most part, practical. The Nyonya’s dress originated from the Malay attire. Bibiks in the earlier decades wore the baju panjang, with a sarong and three kerosangs (brooches). Photo courtesy of Katong Antique House. 42

For formal occasions, a square batik or Chinese silk handkerchief is tucked into the right or left shoulder of the attire. Their hair would be tied up in a tight bun called a sanggul nyonya. Two long hairpins protruded from the bun, and with the third smaller hairpiece, completes the picture. Tying one’s hair in this way without assistance requires a lot of practice. At the base of the bun is a thin garland of jasmine flowers, called bunga chot. The Bibik only let down her hair at night, before she went to bed. If she wanted to take a nap during the day, she would not let her hair down. Instead, she would use a block of wood or a porcelain pillow to support her neck. The Bibik preferred colours that were conservative, with simple designs. In contrast, the Nyonya often sported brighter and more patterned attire. Photos courtesy of Katong Antique House. 43