SOCIAL SCIENCES & HUMANITIES Malay Narratives in Nanyang Travel

Pertanika J. Soc. Sci. & Hum. 28 (4): 3319 - 3334 (2020)

SOCIAL SCIENCES & HUMANITIES

Journal homepage: http://www.pertanika.upm.edu.my/

Malay Narratives in Nanyang Travel

Wue Hiong Ser and Chwee Fang Ng*

Department of Foreign Languages, Faculty of Modern Languages and Communication, Universiti Putra Malaysia, 43400 Serdang, Selangor, Malaysia

ABSTRACT “Nanyang” 南洋was a general term used by the Chinese for Southeast Asia before World War II. After the 19th century, the Chinese moved to Nanyang in succession. Located at the centre of “Nanyang”, the Malay Peninsula and Singapore became the gathering place of the Chinese at that time and they unexpectedly encountered the indigenous Malay civilisation, thus arousing cultural interaction and immersion. In the 1920s and 1930s, a large number of Chinese literati came to the south for various purposes such as seeking relatives and friends, travelling, investigating, or settling down for a long time, and they recorded the experiences of what they saw and heard in Nanyang in travel records or books. The “Nanyang Youji” 南洋游记 (Nanyang Travels) mainly recorded the customs and anecdotes of the Nanyang society. It is rich in content, diverse in subject matter, and large in volume. It also has a unique writing style, with great literary, historical, and even cultural anthropology value. Although the content of “Nanyang Youji” is mainly based on Chinese society and culture, many of them also contain records ARTICLE INFO of the Malay customs and culture that the

Article history: author personally witnessed which are thus, Received: 23 July 2020 very precious. This article reviews several Accepted: 19 October 2020 Published: 25 December 2020 “Nanyang Youji” travel records to gain an insight into the Malay society and the DOI: https://doi.org/10.47836/pjssh.28.4.45 Chinese-Malay cultural interaction from the E-mail addresses: perspective of the early Nanyang travellers. [email protected] (Wue Hiong Ser) [email protected] (Chwee Fang Ng) *Corresponding author Keywords: Chinese-Malay cultural interaction, Malay narratives, Nanyang travel

ISSN: 0128-7702 e-ISSN: 2231-8534 © Universiti Putra Malaysia Press Wue Hiong Ser and Chwee Fang Ng

INTRODUCTION structures as well as a developed culture and The term “Nanyang” 南洋 (South Ocean) education. The earliest Nanyang immigrants is a unique feature in Chinese history that were dominated by low-class labourers. In can be traced back to the Song Dynasty as the early twentieth century, they were deeply early as 700 years ago. Initially, the views influenced by China’s political situation, on “Nanyang” based on its geographical especially the Chinese Revolution in 1911 boundaries were unclear and varied. From (Yen, 1976) and the May Fourth New the views of ancient navigators to modern Culture Movement in 1919 (Choi, 2019) folks, the definitions of Nanyang are not which strongly promoted social and cultural exactly the same over the years (Lee, reformation in Nanyang. With the boom of 2006). However, “Nanyang” mainly refers Chinese schools in various places, a large to the southern area of mainland China number of literati and scholars traveled to and it also includes Australia and New the south to live and promote the Nanyang Zealand in a broader sense. Up until the culture (Guo, 2019; Jin, 2013). Many of end of the nineteenth century, the concept these scholars, through the recommendation of “Nanyang” was gradually determined. of their relatives and friends, taught at Conceptually, “Nanyang” specifically Chinese schools and some worked as refers to Southeast Asia (including Hong editors or writers for Chinese newspapers. Kong) and it has a close relationship with Many of them also participated in cultural Chinese history. For instance, “Going to the and educational programmes to promote Nanyang” was a dream of many generations cultural, literary, and artistic creations (Jin, of Chinese immigrants and it constitutes 2013). There were also many people who a collective memory in Chinese history. came to Nanyang for sightseeing and to However, when the Chinese people from explore the area. all parts of China withdrew their native The 1920s and 1930s represented the citizenship and immersed into the local peak period for literati who came to the culture up until the 1950s, the name and south from China (Guo, 2019; Jin, 2013). concept of “Nanyang” gradually faded away Whether it was for long-term settlement and it was eventually replaced by the term or a short trip, Nanyang was always an “Southeast Asia” (Lee, 2006). interesting and new destination for these Nanyang was a world dominated by people due to its different landscape and the Chinese. After the nineteenth century, unique customs that were much varied Nanyang was gradually becoming the place from their home country, China. Many of where the Chinese gathered, which included them fondly wrote about their experience Java Island, Siam, and Malaya. Among of Nanyang and several of these texts these regions, Singapore Island and Malay had been used in travel journals or poems Peninsula have a huge Chinese population published in newspapers and magazines, and boasts some of the most complete social while some were published in books.

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Although some of these publications were Liang Shaowen’s (1924) 梁绍文 Nanyang research-oriented, they were classified as Lvxing Manji 南洋旅行漫记 (The Travel travel documentaries (Xia, 2010). However, of Nanyang), Song Yunpu’s (1930) 宋蕴璞 this documentary contains information of a Nanyang Yingshu Haixia Zhimindi Zhilve rich cultural heritage, including its history, 南洋英属海峡殖民地志略 (British Straits cultural anthropology, local chronicles, Colony Chorography in Nanyang), Liu literature, and other related content. It has Xunyu’s (1930) 刘薰宇 Nanyang Youji 南 high academic value and contains important 洋游记 (Nanyang Travels), Huang Qiang’s material for studying the Singaporean and 黃強 (1930) Malai Hongxuelu 马来鸿雪录 Malaysian Chinese society before World (The Traces in Malaya), Xu Jie’s (1931) 许 War II. 杰 Nanyang Manji 南洋漫记 (also known The main purpose of this article is to as “Coconut and Durian”), Zheng Jianlu’s investigate the description and perception (1933) 郑健庐 Nanyang Sanyueji 南洋三 of Malays and its culture by Chinese literati 月记 (Nanyang In March), Zhao Guanhai’s in the 1920s from the relevant records in (1933) 招观海 Tiannan Youji 天南游记 Nanyang travel notes. This article will (Tiannan Travels), Liu Renhang’s (1935) examine several aspects such as Nanyang 刘仁航 Nanyang Youji 南洋游记 (Nanyang scenery, the Malay folk culture, the Malay Travels), Xu Han’s (1937) 许瀚Nanyang drama shows and Chinese-Malay cultural Congtan 南洋丛谈 (Nanyang Talks) as well interactions. as many other articles, thus representing a large enough number to form a unique “Nanyang Youji” 南洋游记 (Nanyang LITERATURE REVIEW Travels) documentary. According to the preliminary statistics of “Nanyang Travels” is mainly a Yan (2011), there are at least 262 kinds description of what was seen and heard of Nanyang monographs left in the early during their journey based on the author’s years. Judging from the contents, they distinctive emotions and personal included history, geography, humanities, perspectives. Although the subject is mainly political economy, and natural sciences. If focused on Chinese society, it contains newspapers, magazines and other related records of the lifestyles outside of the articles are included, the number will be Chinese society such as the clothing, food, even more encouraging and impactful. shelter, travel, historical stories, customs, Among these plentiful Nanyang and myths of the Malays, and even the literature, travel documentaries are the indigenous people (Orang Asli). The topics main essential part. Some of the well-known are quite diverse, and it can be used as travel documentaries are Hou Hongjian’s research material for the Malay society and (1920) 侯鸿鉴 Nanyang Lvxingji 南 their culture during the early years. These 洋旅行记 (Travel Notes of Nanyang), records are valuable research materials that

Pertanika J. Soc. Sci. & Hum. 28 (4): 3319 - 3334 (2020) 3321 Wue Hiong Ser and Chwee Fang Ng offer insight into their cultural heritage as topics other than the Chinese society based well. on the Nanyang Travels documentary is In the past ten years, the Chinese sufficiently lacking. academic community realised the value of this travel material and started to conduct METHOD more studies on this documentary. However, The purpose of this study is to gain a the results were relatively sparse as it mainly preliminary insight into the Malay social focuses on relevant studies regarding the culture from the perspective of Nanyang Chinese social culture, Nanyang outlook, travellers through the selected Nanyang and Chinese literature. For example, Xia travel records. Jing’s (2010) Yuwang Yu Sikao Zhilv - Content analysis was the main research Zhongguo Xiandai Zuojia De Nanyang Yu method in order to analyze and interpret Yingmei Youji Yanjiu (Journey of Desire the relevant historical documents. By and Contemplation: A Study of Nanyang using content analysis, the data were and England/America Travelogues by systematically collected from relevant Modern Chinese Writers) uses Nanyang and texts. The researchers discussed the related Anglo-American travel notes to compare records of Malays, analyzed and commented their extra-territorial imaginations; Xue on the characteristics of Malays and its Liqing’s (2016) “Cong Danggui Dao culture, as well as the perceptions and Liulian: You Quyu Wenhua Fuhao Kan meanings contained therein. On top of Nanyang Huaren De Bentuhua Licheng” that, the researchers comprehensively (“From Angelica to Durian: Investigation examined the Malays images and also the on Localisation of Nanyang Chinese Based cultural interactions between Chinese and on the Culture Symbolisation”) mainly Malay from the perspective of Chinese discusses the topic of Chinese localisation in the early twentieth century. Firstly, from the travel materials; Zhong Shaohua’s we used the four themes of Nanyang (2018) “Jindai Zhongguoren Yanzhong De scenery, the Malay folk culture, the Malay Nanyang” (“Nanyang in the Eyes of Pre- drama shows and Chinese-Malay cultural modern Chinese”) is a typical research of interactions as the starting point for the the Nanyang View of the modern Chinese discussion. Secondly, by observing the scholars; Chong’s (2018) “Youli Nanyang: actual writing of the authors, we discussed Mahua Sanwenshi De Qidian” (“Traveling their feelings towards Malay culture through to the Nanyang: The Starting Point of the their wording presentation and evaluation History of Prose in Malaysian Chinese”) in the texts. Finally, we examined and uses this type of travel records to explore the analyzed the presence, meanings as well as origin of the history of Malaysian Chinese the relationships between Malay images and prose. Although these studies make good the imaginations of authors in their writings, use of the Nanyang Travels, information on attempting to point out the meaning of the

3322 Pertanika J. Soc. Sci. & Hum.28 (4): 3319 - 3334 (2020) Malay Narratives in Nanyang Travel images, ultimately drawing an appropriate because it records many first-hand materials conclusion on them. obtained from investigation and review, As mentioned above, there are many as mentioned by A Ying, “This book was published records about Nanyang travel considered the best among the travel notes, but this article mainly focused on literatures at the time” (1935, p. 348). Thus, two travel records, namely Liang Shaowen’s it has become a much-discussed work in The Travel of Nanyang in 1924 and Song academia. There are 103 chapters in the Yunpu’s British Straits Colony Chorography book, observation records on Malay culture in Nanyang in 1930 as the main source of are scattered among the chapters. Although reference. This study also refered to other the proportion is not huge, it is very precious travel records for complementing and and informative. verifying Liang and Song’s work when On the other hand, Song Yunpu went necessary. Liang and Song’s work are southward to the Malay Peninsula in 1925 exceedingly meaningful and representative. to visit several states of the peninsula. He In addition to its deep value as travel visited seniors from all over the country notes on Southeast Asia, these two works and collected cultural and educational intentionally record observations on Malay information, historical customs, and other culture and customs, some of them are very materials of the Chinese community as well described in detail, and the two works well as official statistics and transportation were being produced almost at the same schedules. After three and a half years of period of time. This would profoundly travelling, he published the ‘British Straits reflect the views of Chinese people on Colony Chorography in Nanyang’ article Malays and its culture in the early twentieth in 1930 that also acted as a travel note century. representing a human geographical survey. In 1920, Liang Shaowen departed This travel note is composed of three from Shanghai to the Malay Peninsula and sections, each containing eight chapters. travelled to Singapore, Malacca, Kuala The first section is travel note of Singapore, Lumpur, Ipoh, and Penang as well as the second is travel note of Penang, and the other places. During this period, he also third is travel note of Malacca. From the visited Indonesia, Java, Sumatra, and other perspective of historical data, this article is places to investigate the Chinese education much more informative than The Travel of and industrial profiles as well as visited Nanyang. However, it has not been highly representatives of business, education, and valued by the academic community. It is also politics from all walks of life. In 1924, his worth mentioning that although this book travel experience was published as “The is mainly based on the Chinese community, Travel of Nanyang”. This book has been it contains many Malay social and cultural highly praised by the academic community materials collected by the author himself.

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In addition to these records which scattered with the expansion of political territory and from various chapters, there are even some cultural geography during the past dynasties. chapters particularly on the Malays in the The concept of “Nanyang” established third section. This includes “A Brief Review in modern times extends far beyond the of Malay Species”, “Malay Nature”, “Malay mainland, whereby it is farther away than Life and Habits” (such as food, clothing, the traditionally recognised “Within the housing, weddings, funerals and Ramadan), Four Seas” 四海 (origins from “Changdi” “Malay weaving industry”, “Malay sword 常棣，The Book of Songs 诗经 that refers manufacturing”, “Malay pottery”, “Malay to the land of enlightenment of the son of metal products”, “Malay sculptures”, heaven). Therefore, the term “Nanyang” is “Malay embroidery”, and “Malay straw said to represent the ultimate view of the mat and basket manufacturing” (section 3, South. 24-35). This book may be considered as a In the 1920s of the twentieth century, brief review of Malay ethnography. China experienced the baptism of the May In short, the Malay social and cultural Fourth New Culture Movement in 1919. The chapter in Liang’s work is a random record literati started to possess with international of his experiences during the journey and it perspective and modern thoughts. At represents the Malay community from the that time, China was politically divided perspectives of ordinary Nanyang tourists. by warlords, political darkness, social And Song’s work is a systematic collection disruption, and the decline of the economy, of records which also expresses the personal the literati lost their confidence in their own emotions of the author. This study is mainly culture. Meanwhile, the British colonized focused on text analysis rather a comparison Malaya needed a lot of labor to open up, of these two travel records. Based on the thereafter Chinese schools were established two writings by Song and Liang, it is in various places, and cultural undertakings thought that the information gathered can also flourished. These are the main factors complement each other and present a better attracting many literati and scholars to look narrative of the Malay community based on for opportunities in Nanyang. the early Nanyang Travel Records. From the perspective of modern Chinese literati, “Nanyang” followed the concepts RESULTS AND DISCUSSION and understanding of traditional southern rural areas, despite having some differences. Nanyang Scenery and Its Image Although the Chinese literati who travelled The ancient Chinese concept of “southern” to the south inevitably displayed a sense of was mainly referred to as the southern cultural superiority to the southern ethnics, wasteland where the Nanman tribes lived. unlike the traditional concept, they no longer Its position gradually moved southward have the mentality of despising the South,

3324 Pertanika J. Soc. Sci. & Hum.28 (4): 3319 - 3334 (2020) Malay Narratives in Nanyang Travel they were always singing praises about at that time, this place is undoubtedly a the weather, scenery, and native people of paradise. Once again, let us refer to the Nanyang. The biggest difference between Nanyang written by Chen Lianqing (1962) the modern literati and the traditional view during the same period: of the South was that there was no longer The scenery of the land here is not an aim “to propagate and educate the South” that discouraging. Look, the green as the indigenous people and their culture in coconut groves, thick rubber estates, Nanyang are regarded as “exotic customs”. flourishing plantains, and towering old Nevertheless, the “Nanyang” mentioned trees look really lovely. Accompanying in these travel notes was first and foremost the rain-rich climate tropical life is an based on their natural phenology, whereby autumn weather “一雨便成秋yì yǔ a tropical climate was described as well as biàn chéng qiū” (“a rainfall creates an fertile land and rich products. Let us take a autumn” and hence, whenever it rains, look at the Nanyang phenology described the temperature falls and it becomes by Liang Shaowen (1933): an autumn climate, what a cooling and Nanyang has a very good climate, beautiful weather) which seems very with wind and rain. It has really good poetic. (Chen, 1962, p. 35). weather conditions for crops as I have The Nanyang scenery described by mentioned previously. With a blessed Chen is quite similar to what was described and beautiful climate, the land is fertile by Liang Shaowen: coconut grove, rubber and the production is extremely rich. estates, plantain, old trees, tropical, and There are betel nuts, coconuts, bananas, rainy. If durian, which is not previously and millet everywhere, and there is not mentioned by Liang and Chen, is added, much of farm work needed to produce it can form a group of distinct Nanyang abundant crops. Other produce such as symbols. In particular, coconuts and durian cereals and vegetables just need to be often became important representative seeded and harvested. What a blessing symbols as described in Xu Jie’s (1931) as this does not happen elsewhere or in book that was even named as “Nanyang other places. (p. 43). Man Ji” (also known as “Coconut and This is a typical image portrayed of Durian”). Nanyang: “excellent climate”, “fertile land”, When these Nanyang images were and “rich production”. In the context of described based on the literati’s emotions, these three elements, even if you don’t work, they were inevitably expressed with a form you can sit back and watch the harvest all of exotic romantic feelings. Chen said that year round. Compared to China where land the “lovely scenery” of the Nanyang land is was scarce and products were depressed compatible with the culture of Zhongyuan

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中原 (Central Plains)1 as both places are giant coconuts between the petioles. relatively poetic and beautiful. Tropical Sometimes the thick green leaves sweep beauty and romance meet here, and after a the sky into a clear shade, and between long time of immersion, he fell in love with the petioles, there are some giant fisting this land. In the “Nanyang Tour” travel notes coconuts. Sometimes the sparse shots written by Wang Bojin (1936) in the 1930s, stick into the clear distant sky, a unique many poetical illustrations were used in his style that is not observed in temperate work. He concluded: countries. (Wang, 1936, p. 23). I love Nanyang. Loving Nanyang By depicting the climate and coconut and loving Jiangnan 江南2 are based trees as important symbolic elements, the on different emotions; the love for “That is truly Nanyang” tone is full of Jiangnan is compassion, and the love romantic sentiment and that is why the author for Nanyang is respect...... Nanyang is fell in love with Nanyang. It is also worth located in the middle of the endless sea. noting here that the author used Jiangnan to The weather displays the tenderness and compare with Nanyang, thus indicating the warmth of nature, it has summer days cultural comparability between these two throughout the year with “a rainfall regions. Song Yunpu (1930) also compared creates autumn”, that’s truly Nanyang! Nanyang with Jiangnan: The coconut tree is the most significant characteristic of Nanyang. A solitary Far from the village, I saw some people stem is standing in the blue sky, with transplanting paddy in paddy fields. peacock hair gathering on the top, and The Malay women were wrapped in thick and sparse long leaves with some purple, yellow, and pink yarns, and they worked hard in the paddy field. 中原 1 “Zhongyuan (Central Plains)” From afar, they seemed charming and is the traditional view of Chinese people on beautiful. Their tops (wrapping cloths) humanistic geography, which means in the central of the world. The geographical area had attractive colours, reflected by the mainly in the middle and lower reaches of green rice seedlings. They were just the Yellow River, it is the main birthplace of as beautiful as the picture, and there Chinese civilization and the essence of Chinese is no difference from the painting. The culture. This region symbolizes the orthodoxy of Chinese culture. women of Jiangnan in my country and the scenery of planting paddy, their 2 “Jiangnan 江南” is also a traditional beauty is incomparable. After a long Chinese view on humanistic geography, which observation of the beautiful paddy mainly refers to the area of the south and the fields, I was truly happy and joyful. lower reaches of the Yangtze River. The climate is different from the northern “Central Plains”, (section 2, p. 114). it’s very unique and mild. Thus, this has formed In Song’s trip to Bayan Lepas in Penang, a gentle, graceful, and romantic cultural scenery and geographical image. he was deeply attracted and amazed by the

3326 Pertanika J. Soc. Sci. & Hum.28 (4): 3319 - 3334 (2020) Malay Narratives in Nanyang Travel scenery of the paddy fields there and he European colonists at the time; the other is unknowingly compared it with the Jiangnan the meaning of appreciation that refers to the pastoral fields. Although the paddy field simple Malay life and it depicts characters scenery is not unique to Nanyang, it was of being contented and happy, simple and one of the images that described the beauty optimistic, and not being influenced by of Nanyang and it was often written in utilitarian; it is truly a model for mankind travel notes. While the Jiangnan pastoral which is to be close to nature. fields were uniquely beautiful, the Nanyang While the tropical weather represents fields were thought to be romantic and enthusiasm, the abundant natural resources affectionate. Hence both were comparatively have made Nanyang a prosperous and charming and undoubtedly brought praises comfortable place, despite the relaxing pace and enthusiastic comments to the Malay of life. Thus, these features have exuded a pastoral scenery and farmhouse sentiment. soothing and romantic charm. The feelings In short, although Nanyang is mainly and imaginations of this beautiful sense were reflected in Nanyang Travels from time known by the Chinese, it is the ecology to time, and there is even full of appreciation of the Malay Archipelago outside the displayed for the Malay folk culture. Zhongyuan (Central Plains) region; the The paddy fields around Malaya left a landscape in the travel notes is full of Malay good impression on Song Yunpu (1930). emotions and feelings. The two key images He spoke highly of the scenery of paddy of Nanyang, namely “enthusiasm” and fields in his travel notes. While he was “prosperity” have also formed the basis of travelling in Malacca, he looked up and the Malay sentiment in the eyes of Chinese down along the paddy fields. To him, the literati. paddy field was like a rolling rice wave and it made him think of the idyllic scenery in Graceful Malay Folk Culture and Jiangnan, China and praised the scenery and Malay Beauty the people of Nanyang: Under such natural conditions of material The islands of Nanyang are areas that abundance, it presents a simple form of are prone to rice production, with life that is indisputable. Regarding the Malacca being one of the popular paddy Malay society and culture, Liang Shaowen producers in the world. The method of (1933) wrote this statement: “Always planting is to divide the land into fields, going from simple to simple” (p. 44) transplant the seedlings to the fields, and This sentence can have two meanings, irrigate with rainwater. There is no need whereby one has a negative meaning that to ditch and draw as there will be rain refers to the living conditions of Malays in a few days’ time. which depict the backwardness in their Paddy fields belong to the native character, a trait commonly viewed by the Malays, particularly to those who are

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healthy, physically tough, and adaptive ethnic groups. The image depicted in the to nature. When working in the paddy Nanyang Travels was very different from fields, the women display their utmost the prevailing view of the laziness of the diligence. During the transplanting or Malays. harvesting season, these Malay women In addition to the virtues of hard work wear colorful silk scarfs and work hard and diligence, the Malay women were in the field. They focus on their work praised for their skills and talents in arts and have no time to look around. “ and their gracefulness was always featured 其劳动之勤奋，亦有不可及者 (qí in the Nanyang Travel notes. For example, láodòng zhī qínfèn, yìyǒu bùkějí zhé)”, Liu Xunyu’s Nanyang Travels (1930) used their diligence and assiduousness are a passionate description to praise the Malay incomparable to no one else. Malay beauties: women, with their tanned complexion, Malay beauties have their own look beautiful and charming. Whether characteristics...... In between two they stand up or rest, they always look scenes of the Malay stage performance, beautiful and graceful from afar the there is always a dance performance. paddy fields. Even when they sing, The so-called dancing is provocative, it was audible, and the melody was and it often creates a sense of beauty. pleasant to the ears. This situation was Most importantly, they have a nice similar to Jiangnan in my country. figure and shape, and their skin color is (Song, 1930, section 3, p. 64). healthy and sweet. As for me, they are Song first pointed out that the charming and incomparably attractive. Malaccan paddy fields had no artificial The darker skin tone adds to the mystery water conservancy and relied on wind and of these women. On top of that, their rain. This was a typical Nanyang climate thick black hair and eyebrows, as well and it was very conducive for planting. as the big, clear eyes, also increase Subsequently, Song’s writing was mainly the strength of the tenderness and focused on narrating Malay topics. The enchantment of these Malay women. farmers in the fields were all Malays and Their lips are slightly thicker and wider, the beauty of the Nanyang countryside was and their smile while dancing seems to attributed to the values demonstrated by the be very sweet and seductive. Due to the Malay farmers, especially the hard-working well-developed muscles throughout the Malay women in the paddy fields. Song body, the whole body seems fit and the spoke highly about them and promoted legs and natural feet allow for a stable the diligence and hard work of the Malay posture. Additionally, there is a lot of women. According to him, the assiduousness tenderness and softness in them. What of the Malays was incomparable to other are the indispensable conditions for

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their beauty in the eyes of the Malays? all day long, so their lips are always red. I have no idea. What I feel is beautiful At first, I saw them all vomiting blood, about her is her tenderness and strength. gosh! Later, after a long stay, I realised They represent the beauty between the that the red saliva that they spit was East and the West, just like the place caused by eating the betel nuts. (p. 44). where they live, which is in between It can be observed that the Malays had the east and the west. This may not be the habit of chewing betel nuts throughout the best statement, but there is always their early years. Today, many indigenous a lot of truth in it and it makes sense! people in the Malay Archipelago still have (pp. 40-41). this habit, thereby indicating that this habit The author described the beauty of was a common ancient food culture in the Malay women through their dancing region. Liang’s description was just a general performances. The beauty of this tropical observation. On the other hand, Song Yunpu atmosphere which is found in Malay women (1930) further described the background and is very different from the Chinese aesthetics reasons for this food culture: of the Northern Mongoloid women. The The habit of chewing betel nuts by the beauty of the Nanyang Malay women is Nanyang people has a long history. all about their beautiful tanned body, thick There are many types of protozoa and hair, clear black eyes, mellow red lips, and cholera bacteria in the tropical waters, graceful dance steps. They could not help and the natives are constantly drinking but admired the skills and talents of these raw water due to the climate. Hence, the Malay women, and that was beyond all the cholera epidemic is rampant and it often words that could be described by the author, kills people. Since food is perishable, as it was either the beauty of the Eastern or the residual dirt between the teeth is the Western women with a standard feature very suitable for the growth of bacteria of beauty, that is “softness”. and it will cause tooth decay after a long The literati came to Nanyang with time. Chewing betel nut and a little bit of curiosity and they often wrote down what lime has the function of sterilising and surprised and amazed them. Some of these protecting the teeth without harming the include the folk customs of the Malay diet human body. Therefore, chewing betel that are no longer practiced today. For nut is one of the sanitation methods used example, the betel nut culture is one of by the natives. (section 3, p. 17). the remarkable examples. Liang Shaowen (1933) once recorded this phenomenon: Song Yunpu’s narrative is more specific They (Malays) are very fond of betel and meticulous, and it has a scientific nuts and it does not leave their mouths explanation, thereby emphasising that this

Pertanika J. Soc. Sci. & Hum. 28 (4): 3319 - 3334 (2020) 3329 Wue Hiong Ser and Chwee Fang Ng is a method for people living in tropical and chivalrous”, Liang believes that this was environments to maintain oral hygiene. “all because of their environment and ethnic From this narrative, the characteristics and opinion; they were under the supervision value of Song’s travel notes can be observed. and the interference of conquerors. Under the intervention and interference, every Malay’s Talent in Drama Show script had to undergo an extremely strict The two elements of the Nanyang beauty inspection” (Liang, 1933, p. 183). Although presented in the Nanyang travel notes are there were only a few words written by the the Malay women and their talents and author, they inadvertently kept the records of skills in performing art. The Malay drama the colonial official’s rigorous examination performance was the most convincing of their folk culture. attribute that always received a lot of As for Song Yunpu’s (1930) comments praises by the literati. It is evident that for Malay dramas, he also praised them Liang Shaowen or Song Yunpu spent a highly compared to the Chinese and Western considerable amount of time introducing the dramas. There is a passage in the travel notes Malay dramas and gave very high evaluation of him describing a raving comment that is and rave reviews about it. After watching very enthusiastic: the Malay dramas, Liang Shaowen (1933) (Malays) They are good at acting, and described the following impression: those who have heard and seen their Their dramas (referred to as Malay dramas will be touched, and they will dramas) won praises from many fall in it, thus feeling reluctant to leave audiences and I have even mentioned and always thinking about the show. I that they were much better than the lived in Singapore for a long time and I Chinese vernacular dramas! (pp. 182- have heard of Malay dramas. I watched 183). them occasionally. At first, I was in doubt over it. However, after the first Judging from the phrase “praises from view, it changed my mind and I was many audiences”, Malay dramas gained deeply inspired by their performance. a wide appreciation from the Chinese “视中国戏与西洋戏，有过之无不及 at that time. Liang also thought it was （shì Zhōngguó xì yǔ xīyáng xì, yǒu much better than the Chinese vernacular guò zhī wú bù jí）”, even the Chinese dramas. He specifically compared it with and Western dramas are far behind and Chinese vernacular dramas, introduced they are incomparable to the Malay the performance characteristics of Malay dramas. I enjoyed watching them from dramas, and highlighted its strengths. time to time and I appreciate the effort As for why Malay dramas were “more and enjoyment of their performance. mournful and melancholic, but less heroic (section 1, p.152)

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Watching the Malay dramas can literally and the audiences were very fond of make people “fall in it, and yet feel reluctant their dramas. Their dramas were always to leave and keep thinking about the show” fascinating and entertaining. (Song, (section 1, p. 152). This is the charm of the 1930, section 1, p. 150). Malay dramas. Additionally, Malays are The Malays have performed Chinese not only capable of performing dramas, but dramas, wore Chinese costumes, and they are also good at performing authentic even used Chinese dialogues. It can be Chinese dramas, which is both surprising said that they are very skilful and talented and exciting. Let’s take a look at Song’s in imitating. They are also popular, well known, fascinating, and admirable by all. description below: Song praised the Malays. The Malays had a There are a lot of beautiful traits and good talent for acting and this was believed strengths of the Malays. The Malays to be the prevailing view of the people at are talented in acting and they can even that time. perform the Chinese dramas. Among the Chinese and foreign dramas, Malay Chinese-Malay Cultural Interactions dramas have their uniqueness. What is amazing is that the Malays can even To cater to the Chinese audience, the Malay performing arts troupe played perform Chinese dramas! Due to the Chinese dramas that depicted a real image majority audience being overseas of Nanyang: a cultural field where the Chinese3, one or two Chinese dramas Chinese and Malay met. The Chinese- have been played during the stage Malay civilisation met unexpectedly here, performance to cater to the Chinese forged relationships, influenced each other, audience, and this was very much and learned from each other. This historical welcomed by the overseas Chinese...... phenomenon has been faithfully recorded At the time of the performance, both from time to time under the curious vision men and women wore Shanghai-style of the literati in the South. fashionable clothes, sang Chinese Liang Shaowen’s (1933, p. 145-148) songs, used Cantonese, and they became The Travels of Nanyang has a section of popular. The ability of the Malays to “The localised Chinese” which describes his perform is indeed evident based on their visit to Tun Tan Cheng Lock, a representative profound talents. The audiences were of Baba in Malacca. Liang also meticulously very much amazed by their ability and described the diets, clothing, and the talents... (Malays) are good at acting lifestyle of the Baba. The writing provides 3 The original text is “华侨” (huáqiáo), a significant historical cultural essence of which means Chinese nationals living overseas. the Baba for future generations. Different The English translation is generally translated as “Overseas Chinese”. Please refer to Wang ethnic groups in Nanyang lived together as Gung Wu’s discussion (Wang, 2005). the “Malay language is simple and it is an

Pertanika J. Soc. Sci. & Hum. 28 (4): 3319 - 3334 (2020) 3331 Wue Hiong Ser and Chwee Fang Ng easy language to learn, and it is indeed the CONCLUSION lingua franca of the community” (Song, This article discussed the Malay narratives 1930, section 3, p. 39). On the other hand, and images depicted in Nanyang’s Travel the Chinese dialect was also influenced by records, a relatively new attempt in revisiting the Malay language, and some travel notes the cultural history of Nanyang. At present, recorded the text or special sections, thus the discussion of Nanyang Travels in the serving as a valuable material for studying academic world is mainly focused on the the history of the Chinese language. To issues of Chinese society. Hence, the Malay gain an insight into the cultural exchanges fragments in Nanyang Travels described between the Chinese-Malay ethnic groups through the writings were merely just a in the Nanyang community, here is one glimpse of their observations or experiences. example of women’s clothing in Nanyang Nevertheless, it reflects the customs of described by Song Yunpu (1930). When Nanyang from the perspective of Chinese he first arrived in Singapore, he noticed literati in the early years as well as provides that the Chinese women’s clothing and a perspective for observing the Malay hair accessories were different from those culture. Hence, these narratives contributed in China: significantly to this study. When I first arrived in Singapore, I saw The Malay image depicted from the many of our overseas Chinese women Nanyang perspective is quite different who put up hair buns or coils on their from the Malay image derived from the heads and they dressed in neither perspective of Western “orientalism” of the Cantonese nor Shanghai costumes. I same era. Although Nanyang is an “exotic” wondered and asked my friends and they location for both China and the West, the Chinese came to Nanyang with different told me that this is the Malay costume. motives as compared to the Europeans who Since we are now part of the natives came to Nanyang. The Europeans came to of the country, we live and mix around Nanyang to explore, or to find resources with the Malays, and my children and or even to conquer and colonise. It is a younger generations imitate how the spirit of conquest that is full of the hunt Malays dress up. (section 1, p. 70). for adventure, prying, penetration, and From this description, it can be observed conquering. On the other hand, the Chinese that the Chinese women at that time loved were domestically bankrupt in their home Malay costumes and followed the trend. country and came to Nanyang purely to Moreover, Chinese society was greatly make a living. Although the literati and influenced by the Malay culture. Therefore, scholars had a sense of cultural superiority, it can be summarised that the close they did not have the conquerors’ dominance relationship between the Chinese-Malay and power to control. Instead, they displayed society was established since that time. an appreciation of the Malay civilisation

3332 Pertanika J. Soc. Sci. & Hum.28 (4): 3319 - 3334 (2020) Malay Narratives in Nanyang Travel from the perspective of outsiders. In short, Hou, H. J. (1920). 南洋旅行记 [Travel notes of the Nanyang Travels provides a more Nanyang]. Wuxi, China: Xicheng. positive than a negative description of the Huang, Q. (1930). 马来鸿雪录 [The traces in image of Malays by the Chinese literati Malaya], Shanghai, China: The Commercial and is always accompanied by a bundle of Press. praises. Jin, J. (2013), 马华文学的发生与发展（1919- 1965）—— 以南来作家的身分认同与转变 ACKNOWLEDGEMENT 威讨论对象 [The emergence and development of Malaysian Chinese literature (1919- This work was supported by the Geran 1965): Focusing on the indigenization and Putra [grant numbers GP/2018/9600400]. transformation of Chinese immigrant writers Our thanks to two anonymous reviewers in Malaysia]. 东华汉学 [Dong Hwa Journal for constructive and insightful comments. of Chinese Studies], 18, 377-424.

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