Both Y chromosome and mtDNA types become genetic markers that enable human gene mapping of migrations and dispersal of human populations over time and place, through respectively male or female lines.

When these related genetic lines of human movement are plotted on a world map, they show the migration patterns through both male and female lines around the world. The distinct DNA markers are clear enough to show individual charting of male and female genetic movement of related peoples, going back 100,000 years to the earliest known human origins in eastern Africa.

What has been surprising in these mappings is, why are there differences between the movement of men’s and women’s genetic markers, sometimes quite disparately? (Fig.1)

Fig.1 Map of Y Chromosome (blue) and mtDNA (yellow) migration routes @Dr. Spencer Wells

The challenge to find the answer to this question was taken up by the Nusantara Academy of Development, Geocultures and Ethnolinguistics (NADGE), an independent research academy based in Malaysia and Indonesia. NADGE had in fact been doing its own studies of ethnic origins and population relationships among the Southeast-Asia/Pacific’s native Malayo-Polynesian peoples.

Observations during NADGE’s research show that there are at least two reasons why the migration charts of female genetic markers differ from that of males.

One reason, which in retrospect seems so obvious, is that male and female children of any given father and mother do not always migrate in the same direction.

NADGE Director and Lead Researcher A. Najib Ariffin explains, “A brother and a sister, each carrying the group’s paternal Y chromosome and maternal mtDNA respectively, may move in completely opposite directions and pass their genes along different routes.”

“So this male and female sibling separation rather than moving together,” Najib adds, “is one clear explanation of the dichotomy between men’s and women’s genetic marker distributions around the world.” He calls this the Male-Female Sibling Separation theory.

The other reason is less immediately obvious, but just as important and was discovered by Najib himself. It is basically that male and female mating partners may change within a lifetime of each man or woman.

Thus after having children with one mate, a man or woman may then have other children with another mate in another place, whose children will later migrate in directions other than that of the first half-siblings, whether male or female. This also contributes to the disparate migration routes between the genetic markers of the two genders. Najib names this the Polyparental Dispersion theory.

This observation began from Najib’s own family history, where both his native ethnic Malayo-Indonesian grandfathers had more than one wife each while his maternal grandmother was a member of the Qing imperial family of faraway China. This resulted in a widely spread family with a mix of several male and female genetic markers.

Najib even expands this mating partner observation, as follows, “In fact, the change of mating partners opens up at least two other lines of scientific enquiry; one in human genetic diversity, the other in social anthropology.”

“The first issue is, with the large number of possible DNA marker configurations between different male or female siblings of more than one shared father or mother, it is surprising that human genetic route differences are not even more convoluted than we can see on the human genome map.”

A. Najib Ariffin speaking in a TV documentary.

The other line of enquiry arising from this observation is the question of prehistoric human mating patterns and even marriage existence and its patterns then.

Najib explains, “In more recent human sociological history, we are used to the idea of the married father and mother family unit.”

“But thousands or more likely tens of thousands of years ago, we know little of how developed was this ‘pairing’ concept and practice in prehistoric society, and thus how it would have affected the differences in genetic movements of and between human population groups.” Najib is in fact interested to do more research into this aspect of human evolutionary history.

“All we do know,” Najib expounds, “is that there must have been persons who had children with more than just one partner, as people still do today, resulting in more genetic route diversity and cross-mixing.” He adds, “This multiple pairing could have been voluntary, or forced by separation through natural incidences such as death, disasters or even getting lost while searching for food, or forced as in abductions and taken to other places.”

Whatever it is, these explanations have helped to answer and even expand the matter of why there were baffling differences between the movements of male and female genetic markers in the great ancient human migration routes.

Najib’s research at NADGE on these issues is continuing and would be submitted to Malaysia’s National Science Academy as well as other scientific researchers for review.

Malaysian authorities are hopeful that more research such as these could one day lead to the nation’s first Nobel Prize nomination, especially in the Sciences.

Great view of Mount Santubong outline from Taman Negara Bako main beach. Foto Nadge

In the Damai area not far from Kuching, the bustling state capital of Sarawak, lies a set of picturesque low mountains. An even better view can be found from Bako National Park, where from the beach on a clear day the profile of Gunung or Mount Santubong looks like a pregnant lady lying on the horizon. This is the abode of Puteri Santubong, the mythical Princess of yore. There are a few versions of this ancient legend, and here is told the popular general version.

Long ago when Borneo was a young island, giants and spirits were known to humans, moving back and forth between earth and kayangan, the celestial kingdom. One day the King saw that there was fighting among the people down on earth. So he sent two princesses, Puteri Santubong and Puteri Sejinjang, to make peace between the villages. These two lovely princesses used their charms to get the people to finally stop fighting. Peace returned and the area was called Damai, meaning ‘tranquil’.

The people were so grateful that they begged the two to stay, which both graciously did. Puteri Santubong took up cloth-weaving, while Puteri Sejinjang pounded rice padi. Their beauty remained and they were known far and wide. But Puteri Santubong became more sought after by handsome suitors throughout the land due to her delightful cloths. Soon she got married and became pregnant.

Puteri Sejinjang unfortunately became jealous, claiming she was more beautiful than her sister. Santubong would not agree and a huge argument ensued between the two. In the end Sejinjang became violent and hit her pounding pestle on the head of Santubong, who fell to the earth and grew into the mountain that bears her name. But just before Santubong fell she threw her weaving loom’s beam at Sejinjang, breaking a part of her body, which scattered into the sea, creating the islands in the area (Pulau Kera, Pulau Burong and so on). Meanwhile, the rest of Sejinjang’s body also fell to the earth and became the other mountain near Mount Santubong.

The villagers had also taken sides instead of helping to make peace between the dueling princesses, who had then placed curses on each other’s supporters, turning them into the monkeys and other animals that now roam the mountains, jungles and islands.

Today, if you look at Mount Santubong from the sea, you can see the outline of a pregnant woman, and even the gully or crevice where Sejinjang hit Santubong’s head with the pestle.

- Lessons from this tale include: Do not succumb to jealousy or dwell on who is more beautiful as this will lead to destruction, do not take sides in a dispute but help make peace, and do not resort to violence as in the end everybody loses.

[This writing was part of a series on Malay legends for Tourism Malaysia to help promote heritage and tourism attractions. Here it promotes the names Kuching, Damai and Bako, as well as local cloths & crafts, and to also link to the wildlife in the nearby jungles and islands.]

Nadge-

It is not just any school.

Nestled in one of the most scenic and heritage-filled settings of Perak, indeed of all Malaysia, is a fully residential secondary school that is unique not only to the country but it could be said, even to the world.

MCKK, as the college’s acronym is now long known, would in turn bring worldwide fame to the charming, quiet hamlet where it was born.

The Big School - photo by Nadge

Kuala Kangsar was already a royal town of Perak state when at the start of the 20th Century, the 28th Sultan of Perak, Sultan Idris Murshidul Azam Shah (1849-1916), began calling for an exclusive school to be set up to educate children of the local elite. Even at the 2nd Conference of Rulers in Kuala Lumpur in July 1903, the Sultan had criticized the discrimination in British education policy for, in his words, “…producing better Malay farmers and fishermen only…”

This event carries more significance than its face value. It was one of the clearest examples of how a Malay Sultan showed His Majesty’s sincere concern for the well-being and future of his people. Subconsciously it reinforced the confidence that the Malay people have had in their Royal Heads to when push comes to shove, take care of them, and explains why Malaysia’s multi-family royal system endures till today.

This support became even clearer when Sultan Idris was joined by the Sultans of Pahang and Selangor, and the Yang Dipertuan Besar of Negeri Sembilan, all being of the Federated Malay States (FMS), in prodding and persuading the British to open a school for Malay elite education. Soon the British came to see the benefit for themselves as well in having a good set of native sons to be able to administer this relatively peaceful corner of the British Empire.

Thus R.J Wilkinson, the FMS’ Inspector of Schools in 1904, together with J.P Rodger, the British Resident of Pahang, fully supported the concept of “…establishing at a suitable locality in the Federated Malay States, a special residential school for education, of Malays of good family and for the training of Malay boys for the branches of the government service…” That ‘suitable locality’ would be assured by Sultan Idris himself, who generously donated 30 acres of his land in his royal town for the college grounds.

With that, on 2 January 1905, the idea finally became a reality and what was initially called the Malay Residential School opened with the registration of 8 students and 3 teachers.

The news of the school’s establishment spread throughout the Malay states to much approval, as proven by the number of students rising to 59 students before the year ended, comprising sons of royals and nobles. Notwithstanding that, the growth was so fast that in the early days some classes even had to be conducted in a chicken shed while facilities were being quickly added.

The first headmaster, William Hargreaves, was instrumental in modeling the school along the lines of the great old British residential school system, especially Eton College founded in 1440 AD by King Henry VI.

Indeed, MCKK would from then on be monikered as “the Eton of the East”. In this tradition of a proper, disciplined and all-rounded education, both the psychological and physical strengths of the boys as well as the infrastructure of the school were built up.

On the structural side, this gave rise to a magnificent central edifice of Graeco-Roman style that stands to this day, known as the Big School. It was during the officiating of this historic building by Sultan Idris on 11 December 1909, in the presence of the High Commissioner of the FMS, that the school was renamed the Malay College of Kuala Kangsar.

Many notable structures have been added ever since – such as the Prep School and the Big School’s 1950s East and West Wings – and today the expanded college houses a pleasant campus of colonial era and new buildings amidst fields and literally big trees. The grounds even hold the first swimming pool in Perak, built in 1924.

The Prep School - photo by Nadge

As for the boys, they were given exposure to Western civilization, culture and knowledge. This was however, complemented by Islamic religious instruction and Malay studies. Education was not limited to just the academic, as the masters or teachers also oversaw the students’ daily lives from proper dress and behavior codes to rigorous sports practice. The games were mostly Western, more precisely British including football, the first introduction of the ‘Eton fives’ court game in the East, hockey, cricket and certainly rugby, which became the game commanding high respect among MCKK boys.

A long succession of British headmasters came and went until the college’s first Malay principal, Abdul Aziz Ismail, replaced N.J Ryan during Malay College’s 60th anniversary.

One would have thought that with such strong British and Western influence in its buildings, curriculum and daily life, the college would have churned out highly westernized men. As it turned out, while superficially the boys may have adopted western clothing or lifestyle, their core remained Malay-Muslim. Wrote Edwin Thumboo of the National University of Singapore in ‘The Making and Development of National Cultures’, “Unlike in India where dedicated imperialist headmasters had some remarkable successes in producing brown Englishmen, the Malay College set up in Kuala Kangsar, the royal town of Perak, and meant for princes and the nobility, did not.”

Instead, with the likes of Zainal Abidin Bin Ahmad, known popularly as Za’aba, the prominent Malay intellectual who was also a teacher there in the 1920s and MCKK producing other patriots like Dato’ Onn Jaafar (who also persuaded the British to expand the school to accept all Malay commoners by scholastic merit in the late 1940s), the college became a breeding ground of Malay nationalism. This was such that, when MCKK was closed due to World War II and the campus taken over by the Japanese occupiers, the British were late in reopening the school after the war.

Before that, since 1929 a group of alumni, or Old Boys, had already formed the Malay College Old Boys Association (MCOBA). The move to repair and resume the college for post-war operation was in fact begun by a group of concerned Old Boys, who on their own raised funds for the effort. 

MCKK was finally reopened in 1947, whence it adopted its present Latin motto ‘Fiat Sapientia Virtus’, which in English is rendered as ‘Manliness Through Wisdom’.

Within a few years of its first batch of graduates leaving the school and making good of themselves, MCKK had a coveted reputation. By the time it was open to commoners as well as nobility, getting called to enroll into the College even entailed rare village feasts to celebrate the occasion.

When the “Darurat” (Emergency period) was declared in 1948 and travel from the East Coast to Perak through the usual railway via south Thailand was unsafe due to the Communist terrorists, the Kelantan Government even deemed its 16 MCKK scholars (plus four girls in the women’s counterpart Tunku Kurshiah College) so precious that for the first time in history it would fly the students to school.

Recall that flying in those 1940s was very expensive and a novelty for most Malayans, with many never even having seen a plane before. Hundreds of relatives turned up at the Kota Bharu airfield to send the students off and to pray for a safe flight. For the lucky MCKK boys, such significance never left them.

Throughout its long history, MCKK produced an illustrious list of distinguished men: Kings, scholars and intellectuals, politicians and statesmen, professionals and corporate leaders; all to serve the nation and beyond. More than just national, even the late Sultan of Brunei, HM Sultan Sir Omar Ali Saifuddien, including rather surprisingly a couple of Indonesians as well went to the Malay College, joining a long list of very prominent Malaysians.

These include half of Malaysia’s Kings or Agongs to date, including the very first Agong, of Negeri Sembilan, at the nation’s Independence. Certainly calling for mention include the country’s second Prime Minister Tun Abdul Razak, who instrumentally assisted first PM Tunku Abdul Rahman Putra (himself an MCKK student of albeit just 9 days) in gaining Independence, and later slashing Malaysia’s poverty rate as PM himself; a plethora of federal Ministers and state Menteris, the longest serving Inspector General of Police Tan Sri Haniff Omar, literarian Datuk Ishak Mohamad (better known as Pak Sako), Tan Sri Zain Azraai, Tan Sri Yahya Ahmad and many more in industry, academia, the arts etc. – too many to mention in one go.

At one point, not only Malaysia’s Special Envoy to the United Nations, Datuk Abdullah Ahmad, but also Tan Sri Razali Ismail who became the first and sole Malaysian to be elected President of the United Nations General Assembly (UNGA) in 1996, were both Old Boys of this same school. This is the first time such a coincidence has happened in the history of the UN world body.

Indeed, the roll call of MCKK alumni will occupy a disproportionately large list in Malaysia’s Who’s Who, making it not only a school of kings but a king among schools.

But with the proliferation of over 50 residential schools after Merdeka, MCKK began to lose its premier position, as resources were diverted to other new institutions. The feeling of neglect was such that many alarmed Old Boys in the mid-1990s – worried that their beloved alma mater was losing the very basis of what had made the college great and beneficial to the country – made initial moves for a reverse takeover to privatize the school. It was the first time in history that such a bold act was attempted on a government school by its alumni.

A surprised Government declined, reiterating that MCKK is a national treasure and heritage that could not be let go. Instead the Government promised to take better care of the college that has served the nation so much. This is just another incident that shows how the edification of boys in the college’s special environment has given them the ability to take care of what is dear to them to this day.

And what is dear here is not really race, despite its ‘Malay’ name. It is far from a racial institution. In fact in all its years there have been unmistakeably pure Chinese and Indian looking kids in its classes speaking Cantonese, Hindi or Tamil, plus a sprinkling of near-blond blue-eyed Whites to boot. Why, in the late 1970s, even the first boy descendant of China’s defunct Qing Dynasty to be born in Malaysia was happily welcomed into the ‘Malay’ College. That put paid to its racist detractors.

What is important is not race; not some Malay gene, but a ‘Malay being’. To be precise, “Malay is a state of Mind, not a state of Blood”. You are Malay if you want to be so, as simply reflected in your essentially respecting the native Nusantara-Islamic culture.  This is in fact an advanced and magnanimous concept of race, indeed reflected in overall Malay society until today. But its most developed and generous manifestation lay with MCKK’s Old Boys themselves.

Besides the given generosity of early Old Boy leaders accepting immigrants per se as countrymen in the interest of unity, this is still apparent in their ‘Old Boy network’, a formidable vehicle in helping each other move forward. This network is not just to blindly help fellow Old Boys, but they genuinely believe that Old Boys are good at what they do and are worthy of being helped. This itself is a heritage, which many of them informally call ‘the College tradition of excellence’ (College referring to MCKK itself).

In fact, in an overall society where jealousy of one’s peers’ success (complete with a local term ‘hasad-dengki’) - a characteristic of stratified societies like Britain’s too -  the Malay College and its Old Boy network is like a breath of egalitarianism and mutual support. The selfless, or rather mutually-supportive network that the MCKK Old Boys have in place is near-legendary among especially Malay businessmen.

Indeed, the Malay College has been an avenue for young Malay boys of all walks of life to rise largely by merit in a still feudal society, albeit not a blatant one and in a different guise than in colonial or sultanate times.

That avenue of a special well-rounded education in ‘the College tradition of excellence’ that provides a far and wide vision, coupled with a long-woven Old Boy network of assistance that ultimately benefits the nation, is the greatest legacy of MCKK, which above all else had begun to forge the nation from 1905.  -nadge.org- 

The writer is an Old Boy of MCKK Class of 1983.

MCKK Swim Squad 1981, later Water Polo champions. The writer is 5th from right. Photo courtesy A. Rahmat Omar, 3rd from left.

Pahang’s Royal Town of Pekan is located near the mouth of the Pahang River, about 50km south of the state capital Kuantan. It is an attractive place of valuable and interesting heritage such as picturesque Malay villages, pretty mosques and of course the old and new royal palaces as well as an excellent state museum. Interesting activities abound including the traditional ‘tenun Pahang’ hand-woven cloths as well as local lifestyle homestays, fishing and taking nature or heritage trails.

Kampung Budaya Pulau Keladi cultural complex houses traditional Pahang structures and the ‘Tenun Pahang’ Silk Weaving Centre nearby. Photo by Nadge

The town is believed to have existed at least since the 17th century if not earlier. According to local Malay folklore Pekan got its name from a flower, usually white in color and looks a bit like the more common ‘Melor’ flower and called ‘Bunga Pekan’, which grew wild along the banks of the Pahang River. However it is said that this flower has mystically disappeared and may only reappear in large numbers ‘di akhir zaman’ or at the end of time. There is also a river called Sungai Pekan near the village called Kampung Mengkasar about 2km from the old town, although it is not thought that the town got its name from this river but the other way round.

Pekan is also the name of the town’s district and the home abode of Pahang’s royal family headed by DYMM Sultan Haji Ahmad Shah Al-Musta’in Billah Ibni Al-Marhum Sultan Abu Bakar Ri’ayatuddin Al-Mu’adzam Shah. Its other historic claim to fame is as the hometown of Malaysia’s celebrated second Prime Minister Tun Abdul Razak Bin Hussein, under whom Malaysia progressed rapidly and the colonial era poverty was greatly reduced through bold development initiatives. In April 2009 his son, Datuk Seri Mohd Najib Tun Razak, who is also Pekan’s elected Member of Parliament, took over the helm as Prime Minister of Malaysia in a peaceful and smooth transition that is rare among Southeast Asian democracies.

Pretty carved timber houses in traditional Pahang style at the new park before crossing the river into old Pekan, a pity they were neglected. Photo by Nadge

Sultan Abdullah mosque, building began in 1929, was unused at time of visit as there was the larger new Sultan Ahmad mosque beside it. Photo by Nadge

The historic town centre radiates from the riverside old Masjid Sultan Abdullah area, near the Sultan Abu Bakar Museum with its Watercraft Gallery on the river. The local heritage encompasses old Malay villages as well as many lesser-known buildings dating from the British colonial era. A set of visit itineraries including heritage walking trails can be formulated for visitors.

A little note on the food around Pekan / Pahang

As the team was there to study the town’s heritage and especially the old architecture, we didn’t specifically look for local food specialties. In the old days there were hardly any eateries around town, but many restaurants have sprouted in recent times. A nice dinner was had at Restoran Rasa Mesra along the main road into the old town where the mixed veggie dish was arranged in the shape of a fish! We did find the famous Pahang-style ‘lauk ikan tempoyak’ but it was on the way back near Kuantan. Nothing particularly wrong with the tempoyak I had but I think it was too spicy-hot for me, as my palate had a spicy tinge for a week after that!!

I had started taking the veggies when I noticed they were shaped like a fish with cabbage for tail, and I had scooped the head out. Photo by Nadge

I stayed at the well-preserved Chief's Rest House of 1929, specifically Bilik 'Janda Baik' for just RM55 for a nice high-ceilinged room. Tel +609.4226941

Malaysia is internationally regarded as one of the world’s most successful developing nations, having risen from a poor backwater ‘Third World’ country relying on raw commodities to currently one of the Top 20 trading nations with a remarkably diversified economy that has embraced globalisation while retaining its independent control.

It is indeed an example of a national economic transformation that has pulled the country away from poverty and potential strife and brought itself to an enviable level of peace, progress and prosperity. Much can be learnt from Malaysia’s 50-year experience in sustainable economic development.

This Exhibition documented the 50 years of Malaysia’s economic transformation and achievements for all to learn and appreciate.

Malaysian boy Ahmad Naeim running past the poster that starts the section on Malaysia’s professional services sectors from Construction to Oil & Gas, from ICT to Tourism management and other services.

NADGE is proud to have been engaged to provide the bulk of the research and writing as well as English-Bahasa Malaysia translations of all the Exhibition’s written material.

Bersanding ceremony. Photo by Nadge

A right royal affair – That’s a Malay wedding for you. And it is literally true, as the couple is called ‘Raja Sehari‘ or ‘King and Queen for a Day’. The wedding event is a display of regal splendour in the ancient kingly tradition of the Malay World. 

A Malay marriage involves two parts. There is firstly the Akad Nikah, or marriage contractual solemnisation, which is the more private and Islamic aspect confirming the conjugal union, and with official witnesses it affirms the sanctity of the institution of marriage. This can be held at any time of the day or night convenient to the groom and bride, the officiator, a couple of witnesses, both families’ close members and some friends. It can be performed anywhere but most usually at the bride’s family home or at a mosque. 

The Akad Nikah begins with everyone gathering around the groom as he faces the officiator or solemniser, called Kadhi, but it would in fact be best if the ceremony is performed by the bride’s father. After listening to a short sermon on the responsibilities of marriage, the groom will then recite a set declaration of his intention to marry the bride as named with his symbolic obligatory gift, usually a certain sum of money. As soon as his words are clearly articulated and the official witnesses are satisfied, the couple is husband and wife in the eyes of God. Dressed in radiant white traditional Malay dresses by convention, they will then put wedding bands on each other’s finger. A sumptuous meal for all then follows. 

The second part of a Malay wedding, the Kenduri or wedding feast, is more cultural and is the public side. Yet it also fulfills the religious obligation that a marriage should be publicised for the world to know, to bless, and to avoid wrongful accusation of non-marital close proximity. This is a major and merry event. The Kenduri is usually held twice: firstly on the bride’s side and not long after that, on the groom’s side. All and sunder are welcome to partake of food; from distant relatives to neighbours and even strangers, bearing gifts of cash or kind. And in true Malaysian spirit, food is replenished continuously at the tables as guests come and go. 

The highlight of the Kenduri is the appearance of the newlyweds, each dressed in the finest gold-silver songket and most attractive wedding finery. They are flanked by bearers of the ‘hantaran’ exchange of matrimonial gifts and accompanied by thudding beats of the ‘kompang’ hand drums in a procession to the decorated wedding dais, the ‘pelamin’. Traditionally, here they would be seated for the ‘bersanding’ ceremony, to receive symbolic blessings of rose water and other symbolic items from senior family members. They then dine together at a main table, after which the happy couple mingle with the guests. 

Some think that the ‘bersanding’ ceremony is a direct copy of Indian Hindu weddings.  Research has now concluded that this is not so, as there is no single equivalent ceremony from any of India’s diverse peoples. The name is also Malay, whereas it would have been of an Indian language as is common for things of Hindu origin among Malays.

At most it may have evolved during the time that some coastal Malays were Hindu from the early 1st century AD. It does not contradict Islam as long as all attires follow Islamic modesty and the blessings are merely symbolic, acting more importantly as a sign of bi-familial introduction and respect where elder members come and bless the couple.  

Elder relatives bless the couple in 'merenjis' with scented water, betel leaves etc. Photo by Nadge

These days, many Malay weddings are catered events at hotels. The difference here is that all attendees are seated together, with the couple’s moves choreographed and speeches arranged in proper order. But that spirit of ‘Raja Sehari’ prevails, if not even enhanced by the more opulent surroundings. So for your wedding, go ahead and be treated like a Malay King and Queen for the day.

Soon after Hari Raya Puasa, we have Deepavali. For the past few years this holiday season has been a special convergence – Deepavali & Aidil Fitri just weeks apart! This timing happens every about 30-odd years… Some of us may not be alive to see the next convergence (although I hope we all do, with fulfilled long lives); so let’s make the best of it. Forget the narrow-minded ones, and look broadly.

To start off, let’s take a history tour. Ancient chronicles already record trade and diplomatic links between Indian kingdoms and their Malay counterparts such as Langkasuka, the 1st century AD Malay Kerajaan (Kingdom) covering today’s Kedah, Kelantan, Pattani and other states. From there, any historian can point out a historical fact so simple and obvious that many books don’t even point it out (such is the Euro-centric preoccupation to dwell on history as “great” wars, conflicts, conquests…) that in over 2000 years of continuous contact between the Indian and Malay Worlds, there has never been a single war between them !

Did you realise that? In fact, the Kalinga, Tamil, Gujerati and Bengali kingdoms and the Malay Kerajaans were you could say good buddies, with frequent exchange of royal visits, traders and missionaries. So much so that the Malay World openly accepted Hindu and Buddhist influences from India for over a thousand years – the stone Candi (“Chan-dee”) temples and Indianesque carvings made by Malays that were found in the Malay Peninsular’s Lembah Bujang and Kuala Selinsing, among other places, attest to this.

But there was an exception… that proved the rule. In around 1025 AD, King Rajendra I Chola of Coromandel[1] made one of the only invasions of Tanah Melayu (Malay Lands) from India. He attacked the Malay Peninsula’s west coast littoral states. But it was a one-sided invasion, not a prolonged war. After rebelling and defending themselves, the Malays sent ‘beritahuan‘ emissaries to alert neighbouring kingdoms, who were aghast that the Chola king dared to attack a friendly realm. The Malay Buddhist kingdom of Ligor sent an army, and the Cholas were pushed back, their invasion becoming a blip in history.

The historic fact of no wars in Indian-Malay civilizational relations remains unchanged. As mentioned in the Perdana Global Peace Forum 2005 at Kuala Lumpur’s PWTC, “Peace is also the Absence of War”.

So let us celebrate and nurture this continuous reign of peace that shames the Colonials, whose history is full of war, invasion, conflict and conquest, and whose achievements from ancient Roman times were built on imperialism, colonialism and exploitation of the rest of humanity, including of the Indians, Malays and also Chinese (forgot colonised Shanghai, Hong Kong, Macau? The Opium Wars? The European destruction of the great Summer Palace that eventually bankrupted imperial China) etc.?) – Learn from history.

“True civilisation is reflected not on a society’s technical achievements but on its ability to survive harmoniously with the earth, with fellow mankind, and with the Divine.” (Nadge)

We trust everyone is celebrating a peaceful and happy Deepa-Raya season.

[1] The name ‘Coromandel’ is used for the eastern coast of India roughly from Cape Comorin to Nellore. The word is a form of Choramandala (’Realm of Chora’), the Tamil form of the title of the Chola dynasty”.

Indeed, some say food is our best heritage, or ‘foods’ since there are so many types that we Malaysians can pick and choose from among the different races in our multi-cultural nation. But is that all? Our best heritage is just an affair of the stomach? Nothing ethically wrong with that but it’s a bit shallow, ya tak? There must be more.

Recently to commemorate our 50th Merdeka celebrations, the Ministry of Culture, Arts and Heritage came up with an initial list of 50 Warisan Kebangsaan or National Heritage items that included old native manuscripts, historic buildings, regalia items, cultural performance arts and so on. http://www.sioloon.com/sudut-informasi-f33/50-warisan-kebangsaan-t1516.htm

It’s a fantastic move to create awareness on our country’s heritage and its values, even for tourism as well. Inevitably, it is also controversial as everyone has different views of what is important to be included, or even more basic, what is heritage. 

Many people always think of ‘heritage’ as things that are cultural, especially tangible ones such as old buildings, artifacts, arts & crafts, costumes, even dances and yes, cuisines as well. But essentially; Heritage is anything that has affected our local lifestyles and shaped our surrounding environment or the way we live.

Maybe we should step back and take a broader view of what elements have shaped our collective lives and thus become a shared heritage. For this we sometimes must even look from beyond ourselves and our boundaries to get a good wide look from other angles. Look even from outside the country, compare and contrast with the world at large.

Heritage may even be negative just as much as we like to think of heritage as positive, and even then negative or positive is subjective. In Cambodia, the sad heritage that has coloured the perception of the country as much as the famed Angkor Wat temple is the brutal regime of Pol Pot’s Khmer Rouge, which committed genocide on 2 million-odd of its own people.

Whatever it is as we search, Malaysia has an overall record of relative peace and tolerance among its numerous different ethnic, regional and religious groups. That peace and tolerance in itself is a great heritage.

Look out for more on heritage in these pages… Nadge