The Newsletter | No.59 | Spring 2012 50 | The Network

News from Asia (continued)

The Kusu Pilgrimage: an enduring myth

Lu Caixia

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On a small island about 5 kilometres south of , Malay shrines – similarly dismissed the turtle legend. 1: Tourists pose receiving prayers for peace, health, wealth and prosperity. the enduring power of myth manifests itself in the form His account is that Syed Abdul Rahman vanished while on in front of the Both places also offer “fertility trees” on which those wanting of an annual pilgrimage, for which tens of thousands of Kusu with his friends. He later appeared in their dreams cheery “Welcome children hang stones and other items to make their wishes, devotees undertake to its shores; a practice possibly dating to ask for a shrine to be built. Ishak is also skeptical of the to ” while gamblers pray to both Chinese and Malay deities for back centuries. Over time, a fusion of religious practices claim that the three saints were family. sign at the jetty. winning lottery numbers. It is not unusual to see followers of occurred as believers of different faiths gathered to pray different religions visiting the temple and shrines. Professing 2: The Tua Pek at a Chinese temple and three Malay shrines (eraa) on With no archival records, the only available textual to “believe in all gods”, Selvi M., (49, nurse) an Indian Hindu, Kong temple has the island, a phenomenon that is none too surprising in a references are the inscriptions listing contributors to the been expanded and visited Kusu with her Chinese Taoist colleagues during the place like Singapore, where people of diverse cultures and establishment and renovation of the shrines and temple. refurbished several pilgrimage season and prayed at both the Chinese temple religions share the limited physical space of this city-state. Much information can also be gleaned from old newspaper times with donations and the Malay shrines. Both Taoist and Buddhist pilgrims reports on the pilgrimage and the popular myths of Kusu. from devotees. make offerings at temple, which also houses Named for its turtle-like shape, Kusu (Turtle Island in Spanning over a century, these reports shed light on how the Guanyin ( , Goddess of Mercy), revered by followers the dialect) is one of the most visited of some the accounts have evolved with time, thus showing the 3: The Datok Nenek of both religions. 60 offshore islands belonging to, and a rare instance of malleability of oral history. Keramat, one of the undisturbed sanctity in, development-driven Singapore. three keramats, or Given the twin attractions of a mystical origin and idyllic shrines, on top of Numerous tales surround its origins, the most popular According to some local English newspaper articles published surroundings, Kusu has been marketed as a tourist attraction, a hillock on Kusu. among which is the story of a giant turtle rescuing in the 1940s and 50s, pilgrimage to Kusu began as early with mixed results. Many tourist guidebooks on Singapore shipwrecked fishermen by transforming into the island. as 1813, the year of Syed Abdul Rahman’s death, before 4: The weekends include information on Kusu and it is described in official Sir Thomas Stamford Raffles’ arrival in 1819. A petition during the tourism literature as a “holiday resort” with “blue lagoons, The Kusu pilgrimage takes place throughout the ninth month notice published on 14 August 1875 in the Singapore English pilgrimage season pristine beaches and tranquil settings”. Since the 1970s, of the Chinese lunar calendar, falling between the months daily e rais ies further suggests that it was a fairly see the greatest Singapore tourism authorities have been keen to develop of September and November. This is when Kusu awakes established practice by then. Submitted by Cheang Hong Lim, numbers of pilgrims a cluster of islands south of Singapore () – from its slumber as ferry-loads of mainly ethnic Chinese a wealthy Straits Chinese businessman and philanthropist, coming to pray. which Kusu was a part of – into a recreational resort. This devotees arrive. Many devotees first visit the temple of Tua to J. F. A. McNair, then Colonial General and Surveyor-General spurred an ambitious project for which S$50 million was Pek Kong (Dabogong, , literally meaning Grand Uncle), of the Straits Settlements, the petition sought to secure spent to beautify these islands. Since then, Kusu has been a popular deity among the Southeast Asian Chinese. Also the title to Peak Island (as Kusu was known then) and noted enlarged to nearly 6 times its original size (from 1.5 hectares seen as the God of Prosperity, Merchant God and the patron that “many of the Chinese and native Inhabitants of this god of seafarers, the origins of this deity remain debatable, Settlement” prayed regularly to the Tua Pek Kong and Datuk with some identifying him as the local representation of the Keramat on the island “for upwards of thirty years”. It further The Legends of Kusu Chinese Earth God (Tudigong, ), and others seeing him reflected their unhappiness over the British colonial authorities’ as symbolic of early Chinese pioneers in the region. use of the sacred island as a burial ground for immigrants Numerous legends about the origins two men regularly visited Kusu to give who died in quarantine on the neighbouring St. John’s Island. of the Kusu pilgrimage have surfaced thanks. When they died, they were After praying to Tua Pek Kong, some pilgrims climb 152 over time. An information panel on buried next to each other on the island. steps up a hillock to pray at the shrines of Syed Abdul Rahman, Judging from inscriptions found at the temple and shrines, Kusu lists five of them, though there The Tua Pek Kong temple and the Nenek Ghalib and Puteri Fatimah, three Malay saints who Straits Chinese devotees seemed to be the main or more are more. The most popular tale tells of Datuk Kong shrine were subsequently lived in the 19th century. Most accounts generally relate how active group in sustaining the pilgrimage in its earlier years. two shipwrecked fishermen – a Chinese erected to remember them. Syed Abdul Rahman came to the island, while the other two At the Chinese temple, Straits Chinese tycoon Ong Sam and a Malay – who were saved by a giant are said to be his mother and sister respectively. This form of Leong figures prominently among the top donors for con- turtle that transformed into Kusu. This A third legend is the retelling of a tale saint worship or keramat worship – a legacy of early Sufi Islam tributing 100 Straits dollars to renovation works in 1909, was likely inspired by the turtle-like in the eara elay (The Malay Annals, and pre-Islamic belief – has similarities with Tua Pek Kong while inscriptions at the Malay shrines reveal that Nenek shape of Kusu before reclamation took an account of the history of the Malay worship. As some Southeast Asian Chinese have also adopted Ghalib’s shrine was constructed with donations from Baba place, when it was made up of two Sultanate in the 15th and early 16th the practice, the Malay saints too acquired the Sino-Malay (a term of address for Straits Chinese men) Hoe Beng Whatt smaller islets joined by a narrow strip of century), describing schools of oa honorific of Datuk Kong, a combination of the Malay title and others, after she “arrived at the house of” Hoe in 1917. land visible at low tide, with the bigger (swordfish) that attacked people on the “Datuk” and the Chinese title “Kong”. Syed Abdul Rahman This was taken to mean that she had appeared in Hoe’s islet resembling the turtle’s body, shore with their sword-like bills. One is thus simply referred to as “Datuk Kong”. dreams and asked for the shrine to be built in exchange for and the smaller, the head. In a similar day, a Malay boy proposed to the king granting the donors success in business. This tale reflects the account, it was Syed Abdul Rahman and that banana stems be planted along No one seems to know with any certainty when or how situation in which eraa worship came to depend almost his family who were shipwrecked and the seashore to bait the oa. the Kusu pilgrimage began. With no archival records kept exclusively on local Chinese patronage, despite being Malay the turtle emerged to tow them ashore. This idea worked with the fish becoming by the Chinese temple or Malay shrines, memories fade as in origin, as many Malay-Muslims renounced such practices trapped as their bills pierced the stems. guardianship is passed down from generation to generation. as they became more orthodox in their faith. Another legend speaks of two holy The king later killed the clever boy as he Present caretakers offer hazy accounts of the pilgrimage’s men, Syed Rahman (an Arab) and Yam feared a threat to his own rule. Said to origins as told by their predecessors. Cecilia Seet Lay Choo – As such, Chinese influences abound in the rituals observed (a Chinese), who meditated and fasted be adopted by a Chinese couple living a fourth-generation descendent of the first caretaker Bibi at the shrines, with Malay caretakers chanting blessings in on their pilgrimage to Kusu. Yam fell on Kusu, the boy’s spirit lingered on the (a term of address for older Straits Chinese women) Ooi Chai Hokkien and devotees burning joss paper and adding oil to ill and Syed prayed for him. Their lives island to protect his foster parents and Hoong – explained that the Tua Pek Kong temple’s founding lamps in front of the shrines for a small donation. However, were saved when a boat with food they became the saints of Kusu after is unrelated to the legend of the giant turtle. Instead, it was as a gesture of respect to the Malay saints, devotees refrain and water appeared. Thereafter, the dying of old age. a fairly nondescript story in which some fishermen brought from consuming pork and bringing food containing pork or a statue of Tua Pek Kong to a little hut on Kusu to pray for lard when they visit. Ritual paraphernalia used here are also safety on the seas and a good catch; the island was a resting different from the ones used at the Chinese temple, with 1: The ‘Kusu turtle’. point for them. The simple altar gradually expanded into a yellow saffron rice, chicken, lamb and Indian incense being Sculpture erected proper temple through regular visits and contributions by offered at the former. Despite these differences, the Chinese on the island. the devotees. Ishak – a third-generation caretaker of the temple and Malay shrines serve similar tutelary functions, ©Creative commons. The Newsletter | No.59 | Spring 2012 The Network | 51

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to 8.5 hectares) through land reclamation. Pleasure cruises on female devotee from Penang – joined one such three-day 5: An inscription Their example illustrates the changing nature and trend of Chinese junks and island tours were organized. In the 1990s, tour of Singapore. For a fee of RM250 (about US$79), she at the Tua Pek Kong the Kusu pilgrimage. What was a family affair is now mainly further plans drawing inspiration from Port Grimaud in the travelled overnight on a coach, reaching Kusu in the morning temple listing the observed by the older generation, in shrinking numbers. south of France envisioned private waterfront residences, by ferry. The itinerary usually includes visiting famous places Chinese donors who According to statistics from the Development hotels and restaurants in a “canal-laced marine village resort” of worship and tourist attractions. With the opening of contributed to its Corporation – the agency responsible for managing Kusu – renovation in 1909. on the neighbouring . Kusu, however, was Singapore’s new integrated resort on the nearby Sentosa pilgrim numbers have decreased yearly since 2001. Compared to remain generally undisturbed yet incorporated into its Island, many tour operators have included a casino visit in to more than 136,000 pilgrims who made the trip in 2001, 6: An inscription exclusive surroundings. By then, the natural environment of their programmes. at the Datok Nenek less than half (about 52,000) did so last year. This was in the southern offshore islands had become a concern, with Keramat listing stark contrast to three decades ago when a record number surrounding coral reefs damaged by land reclamation. For many who visit Kusu during the pilgrimage season, the Chinese donors of 23,000 people reportedly visited on a single day in 1976 Calls for the conservation of coral reefs around these islands the yearly trip is not only a chance to renew vows and who contributed and Kusu received over 200,000 visitors annually. Now, daily were made as early as 1991 and awareness of the need to prayers, but also a time to seek respite from the hectic to its construction. visitorship peaks at about 5,000. protect marine life has grown since. Ultimately, plans for pace of city life. For Jessie Han (70, nurse), the peaceful It further reveals that resort development did not take off. Although resurrected by atmosphere on the island is part of the appeal. As a teenager, Datuk Nenek “paid Caretakers and pilgrims who were interviewed attributed the Singapore Tourism Board in 2006, they were postponed she had accompanied her grandmother to Kusu on a saan a visit” to the main the decline to several factors. One reason was that few from donor Baba Hoe Beng again in 2007. When asked, a spokesperson from the Urban (small wooden boat). As there was no jetty then and the the younger generation still follow religious traditions. Other Whatt at his home. Redevelopment Authority in Singapore said that the relevant boats could not reach the shore, she recalls having to roll more prosaic reasons given included the shifting of ferry authorities are still working together to review and study up her pants to walk up the beach. Similarly, Yap Kok Chuan 7: An idyllic and services to a new but relatively inaccessible pier in 2006. possible interim and long-term development plans for the (63, harbour pilot) and his wife began their pilgrimage by peaceful getaway Several interviewees opined that this prevented the frail and islands, but this excludes Kusu. Past proposals similarly left accompanying their parents to Kusu and have continued to – an image that a aged from making the pilgrimage. Although the ferry journey Kusu largely untouched. do so for more than 30 years. In the past, it was also a family revamped Kusu was shortened by half (from 30 minutes to 15 minutes each outing with their children. Now that the children have grown Island seeks to way), more effort was needed to get to the pier. Success in raising tourist numbers aside, an interesting up, they still make the annual trip on their own. On why they project. outcome of efforts at tourism promotion is the drawing of have persisted for so many years, Mr Yap said, “Once you’ve Some pilgrims also felt that ferry fares were becoming too Malaysian tourist-pilgrims, who form a significant proportion started doing so, you don’t dare to stop. So we come every 8: Some pilgrims costly at S$15 (about US$11) for a return trip. For many years hang stones on of foreigners visiting Kusu. Bong Soo Yen – a 43-year-old year without fail.” prior, pilgrims could choose between taking privately-operated fertility trees to bumboats (water taxis) or a ferry service operated by the pray for children and remove them former Port of Singapore Authority (PSA). Yap Kok Chuan Tua Pek Kong’s Cult in the Chinese Diaspora when their wishes recalls: “Bumboat rides to the island cost only 30 to 50 cents have been granted. in the 1960s and 70s. Even during the oil crisis, ticket prices A few years ago, I wrote a paper sworn brotherhood, a local Sino-Malay protector of , and did not go up.” In the late 1970s, the PSA declined to increase on the Tua Pek Kong temple on Kusu deity, and a Sinicized god. As a sworn even a mediator of conflict. On the 9: The Siong Leng fares despite pressure from bumboat operators, stating that it in which I argued that the Singapore brotherhood, Tua Pek Kong was both a other hand, he was absorbed into the Musical Association was providing a public service. It relented in 1981, citing heavy government’s interest in harnessing the patron deity and a mutual aid organiza- Chinese bureaucratic religious hierarchy stages a musical losses, and eventually relinquished this responsibility. Today, economic potential of this temple since tion to its members. This group even in the Overseas Chinese annals. performance at a single private company provides the ferry service. the Tua Pek Kong the 1980s had led to the commercial- took control of governance, law and Temple every year ization and touristization of Kusu. My order in the diasporic community. After In the absence of a Chinese bureau- Although pilgrim numbers have fallen sharply over the past during the Kusu instructor and classmates were amazed becoming involved in destructive riots cratic state structure, Chinese migrants pilgrimage. Photo decade, those interviewed hope that the Kusu pilgrimage will by the active and highly dominating role with its rival groups, it was outlawed by in 19th century probably Courtesy Siong Leng see a revival. The Siong Leng Musical Association – a traditional of the state in managing society and the colonial government and eventually appreciated the familial connections Musical Association. arts group formed in 1941 to preserve, develop, and promote developing the economy such that even ceased to exist by the end of the 19th and dyadic relationship between Nan Yin (literally meaning “The Music of the South”) and Li a small 8.5-hectare island can barely century. Concomitantly, Tua Pek Kong themselves and the divine uncle more 10: A group of Yuan opera – stages a musical performance on Kusu every year escape its attention. Therefore, at the was venerated as a Sino-Malay deity, in than a multilevel bureaucratic hierarchy. nurses, both Chinese during pilgrimage season, a practice started by its late chair- end of the semester, I brought them several different forms, in the Chinese Furthermore, they were active agents and Indian, make man Teng Mah Seng in the 1970s. Over the years, this event has to Kusu to see how the larger forces of diaspora. According to an old inscrip- in inventing their religious beliefs. the Kusu pilgrimage garnered more attention and the number of participants and together on their social change and state management tion in Pahang, the local community Some were quick to incorporate local observers has increased from dozens to hundreds. day off from work. had impacted it in general and the Tua worshipped him as Bentougong Malay animistic worship and popular

Pek Kong temple in particular. However, ( ). In other parts of and Islamic ideas into the cult of Tua Pek All photos taken Cecilia Seet hopes that more people will visit Kusu when during our trip, what struck me most Singapore, the Sino-Malay Tua Pek Kong Kong, making him a Sino-Malay deity. by Lu Caixia unless a new subway station opens at the pier – next to a new was the simple question of a classmate symbolically blended elements of Malay Others deemed him a Sinicized god otherwise indicated. international cruise terminal – in two years’ time. Meanwhile, from Mainland China: Who is Tua Pek animistic worship with Chinese religious with efficacious response and a personal the pilgrimage is gaining new followers among the migrant Kong? To my surprise, my Chinese friend practices. Most interestingly, on Kusu, touch. Nevertheless, it is not possible community. Sheila Lin (35, from the service industry) – had neither heard of Tua Pek Kong nor Tua Pek Kong is a Sino-Malay deity with to exactly pinpoint who Tua Pek Kong a Chinese native – went on her first pilgrimage five was aware of his popularity among the a Muslim sworn brother. is. Perhaps it was precisely this multi- years ago after hearing about the supposed efficacy of the Southeast Asian Chinese. The cult even incorporated Islamic faceted nature of the cult that best Kusu deities. Far away from home, her prayers are for safety ideas and Datuk Kong worship into its serves the complex needs of the and good luck, both for herself and her family in Fujian. So who is Tua Pek Kong? Apparently, religious practices. Finally, the Sinicized Overseas Chinese in Southeast Asia. Continually fuelled by the hopes and wishes of those who there is no agreement among scholars Tua Pek Kong demonstrates how the reach its shores, the Kusu pilgrimage survives the times. on the origin and identity of this deity. cult existed in what Robert Hymes Jack Meng-Tat Chia In the history of Malaysia and Singapore, calls a “dual model of divinity.” On one Department of History Lu Caixia, research associate at the Nalanda-Sriwijaya the cult of Tua Pek Kong appeared in hand, he was the spirit of extraordinary Cornell University Centre, ISEAS Singapore and regional editor for three multifaceted forms: a symbol of Chinese pioneers, god of prosperity, ([email protected]) The Newsletter ([email protected]).