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A Note on the Orang Yunnan in Terengganu Tan Chee-Beng

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A Note on the Orang Yunnan in Terengganu Tan Chee-Beng Archipel A Note on the Orang Yunnan in Terengganu Tan Chee-Beng Citer ce document / Cite this document : Chee-Beng Tan. A Note on the Orang Yunnan in Terengganu. In: Archipel, volume 42, 1991. pp. 93-120; doi : https://doi.org/10.3406/arch.1991.2750 https://www.persee.fr/doc/arch_0044-8613_1991_num_42_1_2750 Fichier pdf généré le 21/04/2018 TAN Chee-Beng A Note on the Orang Yunnan in Terengganu They«ChinesecapitalpopulationpercentonepredominantlyCommunistMuslims,IslamcameRoad.wentwithKazak,from(Canton),turatedphysicallyinmainlandknownAsia,Malay NewPanthay TaiwanThisTheAlthough percentof Fuzhou,theyChinaMuslimsconcentrationthe toareto thereentered of Byarchipelago oftheRelatives as MuslimsUzbek,andChinapaperMuslims are the Arab13,7 theas not the are«comprisingChinese» (9). government evenHawwereopposedChineseports while ofTerengganu Hangzhou,few Chinesemilliontenthnot Chinabywhotraders deals Inthenon-Muslimetc. in » arelandbiologically » differentChinese some Burma,of bythose(n). (10).cameMuslimsChina Chinesein century,still with atuniquetowho China.persons theC7).whoMuslims converts the firstAdmiralthe early Quanzhou,hadbear infromToday, stateaare Malayswere Muslimswentthenorthwest otherform smallbyThailand in(mostlyHan PopulationIslamusedassimilated moreare Turkiccontacts almost a inseaHuiChina who called Zhengtocountry by there the Turkic-AltaictheChinesegroupMalaysW.the inwas Islam,Muslimsand seawho from originated converts) « eastthe Thefeaturesallterm and(i.e.where HuiareHantoHeYangzhoubetween also (4).where ofthroughnon-Muslimsoriginated seventh whothe coastChina group(5).oftenMuslimssettled Yunnanese ofHuito Chinese» introducedfrom Chinese.theport referHowever in are (8).fifty-fourMuslimoffrom or known came themhadMalaysiaMing intermarriage centurypeople have PeninsularWesterninThosecitiesMuslims Huimin intoMuslims from Kuala differentits different« (3).There beenChinesetoanddynasty, language the astolilçe since originpercent such Muslimssettlewhen In Yunnan numbers SaudaraChina in (2)Chinese-speakingtheandTerengganu,much Guangzhou fact areMalaysia.in contrastthe andas parts inpeopleMuslims)Terengganu.ArabsoCentralinfor alsogroupsof viathe more a1950'sthatdescendedthirty-twoareSoutheast the example,lessfew Baru of theHuimintradersUygur, toinTheseChinacalled accul- thanAsia » Silk theare (6).or 94 was known to be a Muslim. So was Ma Huan who accompanied Zheng He in three of his expeditions to the South Seas. Ma Huan was the author of Yingya Shenglan (1433) (The Overall Survey of the Ocean's Shores) which gave us much information on the various regions in the South Seas. In Malaysia, we know very little about the Chinese Muslims who might have come to the region in the earlier part of the history. Today there are a few families of China-born Chinese Muslim and their descendants scattered in different parts of Malaysia, but their history of settlement, as far as we know, is not long. For example, the late Haji Ibrahim T.Y. Ma alias Ma Tianying was a well-known China-born Chinese Muslim (12\ As far as we know, the Chinese Muslim in Terengganu was the only « community » of Hui- origin Chinese Muslims in Malaysia in the modern period of history. The Chinese Muslims in Kuala Terengganu or more specifically, the descendants of the Hui Hui contrast to the converts, have been known in Malay as Orang Yunnan or « the Yunnanese ». Actually, as stressed by my informant, they are not Yunnanese. The early settlers who spoke the Guangzhou dialect were Muslims from Guangzhou, the capital of Guangdong Province. The label Orang Yunnan came into use as a result of the settlers referring to the Yunnanese to explain their original Muslims status to the Malays, for it was/is known to the Malays that there were/are Muslims in Yunnan. In fact Admiral Zheng He was a native of Yunnan, born to a Muslim family under the family name of Ma. His expeditions to the Malay archipelago including several visits to Melaka (13) must have impressed the Malays about the Muslims in Yunnan (14). Furthermore, most Chinese in Malaysia trace their origin to ancestors in Southeastern China (Fujian and Guangdong) and these Chinese that the Malays meet are not Muslims. Even among the Chinese Malaysians themselves, few know that there were/are Muslims in Fujian and Guangdong so that the Chinese in Kuala Terengganu (mainly Hokkien) also regard the Hui Hui there as people who came from Yunnan. Thus, the label « Yunnan » has become a convenient label for the Hui Hui themselves whenever there is a need to explain their identity to both the Malays and the non-Muslim Chinese. In fact, the signboard of my informant's hardware shop at Jalan Kota at Kuala Terengganu bears the label « Ali Alyunani », Ali being the first settler of this Zhang family who opened the shop. This must be the signboard originally used by Pak Ali. The Chinese characters below « Ali Alyunani » read « Hui Hui Ya- li » (see Plate 1). Ya-li is of course the Chinese version of the name Ali. What is striking here is that Pak Ali is described as Hui Hui in Chinese, and this is the only public document which indicates the Hui Hui identity of the « Yunnanese ». It shows clearly that « Alyunani » is used in Malay for Hui Hui, that is, the adoption of the « Yunnanese » identity in place of the « Hui Hui » identity. My informant explained that the label « Yunani » or « Yunnan » is used to stress to the Malays that the Hui Hui are Islam asli which in Malay means « original Muslims ». In Mandarin, the informant explained the label « Yunani » by using the words yuanzhuang de Huijiaotu (sic) (see Chinese characters, 1) by which he meant « original Muslims ». The Arabic prefix « al » in « Alyunani » is equivalent to « the » in English. Thus we may conclude that the label NO 21. KG.DAIK.K. TRENGGANU becomePlate 1. «The Alyunani signboard » in ofMalay, Pak Yusof's(cf. p. 34)(Z.Y. Zhang's) shop. The Chinese label « Hui Hui » has Plate 2. « Yunnanese » at home in Kuala Trengganu (6.6. 1987) 96 « Yunnan » is used to stress the original Islamic status of the Hui Hui and to draw a boundary between themselves and the non-Muslim Chinese as well as between themselves and the Chinese converts. While this provides the Hui Hui a status intelligible and acceptable to both the Malays and the Chinese at large, it has confused the original ethnic status of the Hui Hui. Nevertheless, the younger generations of the Hui Hui descendants do not emphasize the Chinese status. It is rather sensitive to enquire of their ethnic status. I have kept the label « Orang Yunnan » or Yunnanese as it is the accepted label by both the people themselves and the local Malays and Chinese. This paper seeks to provide an account of the history and the identity of the « Yunnanese » in Terengganu based largely on intensive interviews with a knowledgeable « Yunnanese » who has direct link with the original settlers (15). The interviews were conducted in Mandarin at his home and his shop in Kuala Terengganu during the period of 6 June 1987 and 14 June 1987. There is no previous study on this community except an academic exercise by Mansor bin Embong written in 1976 (16). However, Mansor had problem getting data on the history of the community. He therefore relied on an unnamed « historian » for information. He regarded the people as « Yunnanese » and assumed that the people were keen to be assimilated to the Malay society. Nevertheless his data on the distribution of the people, education, and matters pertaining to Islam are useful and more reliable. According to him, there were 120 Orang Yunnan in Kuala Terengganu, distributed as follows : Jalan Air Jernih (39), Simpang Tok Ku (28), Batu Buruk (6), Jalan Bang- gol (16), Kampung China (24), and Gong Kapas (7). Mansor's estimate of the population was provided by an informant (17). Since much of the study is based on the intensive interview of one informant, it is useful to describe briefly about him as a point of reference. Known as Pak Haji Yusof , his Chinese name is Zhang Zhaoyun. As Yusoff is also the name of another « Yunnanese » who I will discuss, I shall refer to my informant as Z.Y. Zhang <18). Z.Y. Zhang was born in Kuala Terengganu in 1908 or 1909. His parents had migrated from Guangzhou to Terengganu although it is not known when this took place. At the age of three, the whole family returned to Guangzhou. It was in Minguo 16 or 1927 when Z.Y. Zhang was 19 years old that the family came back to Terengganu. Z.Y. Zhang told me (in 1987) that both he and his wife were eight years old (19\ At the time of interview, Mr. Zhang looked quite fît. His regular practice of a form of Chinese martial art called baduanjin and a glass of fresh milk every morning kept him healthy. Mr. and Mrs Zhang as well as the daughters who live with them speak the Guangzhou dialect at home. Some of them can speak Mandarin too and they all can speak Malay. Mr. Zhang reads Chinese newspapers. He can also read Arabic. Since most Chinese in Kuala Terengganu are Hokkien, Mr. Zhang as a businessman can speak Hokkien too. He had done a number of jobs like selling kitchenware and mirrors, etc. before operating his parents' hardware shop. He was married at the age of twenty-one, that is around 1929, about three years after returning from China. 97 From China to Malaysia 1. What the genealogies may tell us : a case study We can get some ideas about the ancestors of the Hui Hui who came to Malaya through the descriptions in a genealogical book kept by Z.Y. Zhang. The book is entitled Jiangnan Zhang Bairen Tang Guangdong Zhipu (See Chinese characters, 2) or The Guangdong Branch Genealogy of the Zhang Hall of Great Tolerance in Jiangnan (2°). The preface by Z.Y. Zhang's cousin (FBS) in China, Zhaoping indicates that the genealogical record was compiled in 1936. The genealogy comprises a very brief description of most of the ancestors and their wives over a period of three hundred years or so. The information given is generally on Chinese dates of birth and death, names of children and in some cases the place of burial.
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