#Jawi Peranakan

[southeastasianists]

Penang is well-known for its vibrant Straits Chinese Peranakan culture, but if you know where to look, there’s another chapter to its history. While the focus is often on the marriage between overseas Chinese traders marrying local Malay women, the truth is, the Chinese were not the only traders conducting business in George Town. Merchants from around the region were familiar with Penang, having already flowed through Penang on various trading missions.

Between the 10th and 18th centuries, traders and migrants from India, Persia, and the Middle East arrived in Penang. Their marriages with local Malay women gave rise to a new branch of the Peranakans, known as Jawi Peranakan, with Jawi denoting Southeast Asian Muslims, and Peranakan taking its meaning from the Malay word ‘anak’, or child. Over time, this group expanded to include those who had Arab-Malay ancestry. In Penang, they were also once known as Jawi Pekan. 

The Jawi Peranakan cuisine, much like its Chinese cousins, draws on cultural exchanges between Malay cuisine and its Indian, Arab, and Persian influences. Jawi Peranakan dishes tend to feature ingredients from India and the Middle East, including ground almonds and cashews, saffron, and rosewater. The cuisine of the Jawi Peranakan was generally recognized to be more lavish, and was often served during feasts and special occasions. 

To get a taste of this chapter of Peranakan history, visit Jawi House, located on Armenian Street in the heart of George Town’s downtown heritage district. The house was recently renovated in 2012 according to UNESCO World Heritage Guidelines, but it has existed for six generations. It was established by the Karim family of Punjabi-Jawi Peranakan history, and today functions as not just a restaurant showcasing a modern take on Jawi Peranakan cuisine, but also as a small gallery charting the family’s history as well as classic handcrafted art. Helmed by Chef Nurilkarim Razha, a descendant of the Karim family, the restaurant offers up iconic Jawi Peranakan fare. Popular dishes include lamb bamieh, a fragrant, aromatic Persian-inspired okra and tomato-based lamb stew; serabai, a Malay kuih which resembles a tangy, spongier pancake made from fermented rice batter and served with caramel kaya (coconut jam); and nasi lemuni, an herbaceous rich rice dish cooked with butterfly pea flowers and the herb Vitex trifolia.

[suetravelblog]

Malaysian Holidays, Traditions, and Celebrations

Floating Mosque Kuching Malaysia – Office Holidays During this trip, I’ve experienced many local cultures and religious observances. This weekend marks the celebration of several Malaysian national holidays, including Muslim Awal Muharram and George Town World Heritage Day. Penang Leong San Tong Khoo Kongsi – AirAsia Getty Images Awal Muharram  Muharram is “derived from the word haram, which…

[loveatzu]

20191006 街頭隨拍，植物園。原生種猴子超可愛! #cats #motobike #monkey #animal #streetphotography （在 Jawi Peranakan Mansion） https://www.instagram.com/p/B3TBKtfhMxd/?igshid=1ibid7l4j4051

[funfunnyvideos]

How To Cook Baba & Nyonya Chicken | Peranakans Jawi Cuisine http://bit.ly/2YhYkoI

[eewalker]

在 Jawi Peranakan Mansion https://www.instagram.com/p/Bywhr-8FppR/?igshid=1rcvfde3qe8ue

[ebisss-my]

Masa untuk 'boria' diiktiraf sebagai warisan kebudayaan tidak ketara Unesco | Malaysia

Masa untuk 'boria' diiktiraf sebagai warisan kebudayaan tidak ketara Unesco | Malaysia

A 'boria' pesta di Hutton Lane pada tahun 1920. – Gambar ihsan Muzium Negeri Pulau Pinang

GEORGE TOWN, 10 Jan – Persatuan Warisan Jawi Peranakan akan mengemukakan cadangan kepada Jabatan Warisan Negara untuk mengiktiraf boria sebagai warisan budaya tidak ketara.

Presiden Persatuan Datuk Dr Wazir Jahan Karim berkata mereka sedang menyediakan dokumentasi dan dokumentasi boria.

"Kami akan…

[idlhnds]

Along Hutton Lane, just along the outskirt of the UNESCO heritage zone of George Town in the historical Malay Millionaire’s row sits the refurbished Mughal inspired Jawi Peranakan Mansion جاوي منسيون. The boutique hotel is decorated with motifs of Anglo-Indian grandeur laced with intricate Mughal geometry. This restored building now houses one of the Penang’s latest offerings for that exquisite heritage hotel experience.

[its-lifestyle]

On a sunny Thursday afternoon, three friends sit down together for a meal. Interestingly, it is the sole male among the three who has done all the cooking.

“It took me three days to prepare all this food,” exclaims David Neo, a senior lecturer at the faculty of film, theatre and animation at Universiti Teknologi Mara (UiTM).

His friends are in awe and conversation flows as plates are piled with food. “Ooh, what is this?” asks the cheerful Dr Lee Su Kim, author of the popular Kebaya Tales and the founding president of the Peranakan Baba Nyonya Association KL & Selangor.

“It’s called bakwan goreng and it’s a meatball with some spices in it,” says Neo, poking the plump rotund balls he has carefully fried up.

“I don’t know how to make any of these things. But I know how to make pongtey in a pressure cooker,” laughs Melissa Chan, who recently wrote a book called Stories Of One Malaccan Family.

The three laugh merrily and turn their attentions to eating. Although none are related, they share a common bond: they are all Peranakan Chinese.

History of the Peranakan Chinese

There are nine different Peranakan communities in Malaysia – the Peranakan Chinese in Penang, their counterparts in Melaka, Portuguese Eurasians, the Hindu Chetties in Melaka, Jawi Peranakans (made up of Indian Muslims married to Malays), Arab descendants (Muslim Arabs married to local women), the Peranakan Chinese communities in Terengganu and Kelantan and the samsam Peranakans (who are of Thai and Malay lineage).

Of these, the Peranakan Chinese in the Straits Settlements (Penang, Melaka and Singapore) are the ones that most people are likely to be familiar with. In Melaka, this community typically speaks Baba Malay while in Penang, Hokkien is the language of conversation.

Peranakan Chinese can trace their ancestry back to the 13th century when Chinese merchants travelled to Malaysia and ended up marrying local women and settling in different parts of Malaysia. The women they married themselves came from multiple places – Batok, Java, Sulawesi, Thailand and Bali. This intermingling resulted in a unique cultural identity that has – to a certain extent – prevailed to this day.

The word “Peranakan” itself literally translates to “child of the land”, but within the Peranakan Chinese community, men are called Babas and women are called Nyonyas, although there is some contention in this regard as the word Baba is typically limited to male descendants who have been here for generations, as opposed to families whose lineage traces back to late 19th and 20th century Chinese immigrants, termed singkehs.

“These days, there are very few families where both parents are Peranakans, as many have married outside the community. After the war, a lot of the Peranakan families were letting their daughters marry the singkehs because they showed potential. So with time, the culture is getting more watered down because it’s just one side of the family that’s represented,” says Neo, who is a descendant of the famed Tan Tock Seng (who founded the Tan Tock Seng hospital in Singapore).

Chan, Neo and Lee believe that while there is definitely a loss of culinary identity in modern Peranakan Chinese, evolution is key to sustaining the community’s culture.

Food and occasions

Back in the day, the Peranakan Chinese culinary identity was forged based on the Nyonyas, the matriarchs of the homes.

The Nyonya women developed their well-rounded culinary skills and hone recipes that then became tightly-guarded family secrets.

“The food culture is a very rich culture and it’s all deeply family guarded secrets. So different families will have different versions and it’s really families distinguishing themselves, especially the prominent families. In fact, if you find similarities between your food and another Peranakan Chinese family’s recipes, you might actually be related!” says Neo.

As Peranakan Chinese food is notoriously laborious and time-consuming, in the past, the work was often made easier because women from different branches of the family would come together to cook for weddings, banquets and family events.

While the Peranakan Chinese have a litany of dishes for different occasions, one of the occasions that necessitates cooking up a storm is the practice of ancestral worship or sembahyang abu.

“Ancestral worship is very central to the culture, so depending on who they venerate in the family, if it is grandma, then they will do a sembahyang abu on her birthday, death day and Chinese New Year,” says Neo.

The dishes served for these ancestral homage typically take the form of the forebears’ favourite meals and are presented in multiples of four, with up to eight or 12 dishes laid out for the prayers. Aside from ancestral worship, there is also the concept of tok panjang, or long table meals which involve elaborate festive meals with dishes like pork pongtey and pork with buah keluak arranged on a long table for Chinese New Year, weddings or other festive occasions.

“The whole idea of the tok panjang is to have a spread on the table,” agrees Neo.

Many Peranakan Chinese recipes have not been passed down the generations as modern Nyonya women simply do not have the time to produce these labour-intensive dishes anymore. Pictured here is taugey masak ikan asin.

Lesser-known Peranakan meals

Over time, Peranakan Chinese women have evolved, with many pursuing careers. While this is in tandem with a more global phenomenon, it has also resulted in the loss of many of the heirloom recipes that were typically passed down through the generations. “I eat some of this food at my aunty’s place because she cooks it. But none of my aunty’s daughters cook so I think the recipes will probably not get passed down,” says Chan.

“So it’s a double-sided kind of thing, the more independent the Nyonyas became, the less time they spent in the kitchen. In my grandmother’s time and mother’s time, they were always in the kitchen, celebrated all the festivals and did all the rituals. But few people do that now,” says Lee.

As a result, most people now get their first taste of Peranakan food from local restaurants purportedly serving the cuisine. Unfortunately, Neo says many of the recipes found in modern Nyonya restaurants bear no resemblance to the authentic Peranakan Chinese food he grew up with.

“There is so much that is being diluted and bastardised that when you go to a Peranakan restaurant, half of the menu is not Peranakan at all,” he says, as Lim shakes her head in disgust and mutters “Imposters!”

Still, some stalwarts – like Neo and his friends continue to champion the food and cook their heirloom recipes.

Neo, for instance inherited many recipes from his grandmother like his treasured buah paya masak titek, a light, aromatic soup enhanced with wedges of papaya that he continues to make to this day. “I think it’s not common because even though I’ve seen it in cookbooks, I’ve never had it in anyone’s home or seen it in a restaurant,” he says.

Neo says that most Peranakan restaurants do not serve anything close to the authentic Peranakan Chinese fare he grew up with.

Then there is blotok, a spice-laden concoction similar to otak-otak except that it makes use of fish, prawns and squid.

Meatballs laced with an assortment of spices form the backbone of the corpulent fried bakwan goreng – probably one of the most addictive things to emerge out of the Peranakan Chinese kitchen, if Neo’s version is anything to go by.

Neo says many of these dishes require back-breaking labour, including making everything from scratch, which is why most Peranakan Chinese have turned their backs on the cuisine altogether.

“I mean, our mothers used to cook like that. But nobody now has the time to cook like that. With Peranakan cooking, it is very labour-intensive because you make your rempahs from scratch. Everything that needs to be shredded has to be shredded by hand, because it’s also a reflection of being refined,” says Neo.

While Neo, Chan and Lee all believe that the Peranakan Chinese culinary identity is under threat, they are also pragmatic about the future.

“I think the younger generation should know about the culinary traditions but also how they are going to take that on – it would not be the same as the past because we have to constantly evolve,” says Chan.

Lee says this might mean really having to adapt with the times in more drastic ways, foregoing traditional ways of doing things in favour of updating recipes according to modern needs.

“There might be a day when you need a cookbook that shows people how to cook Peranakan food using shortcuts like pressure cookers and microwaves. I mean, we have to maintain some criteria but we cannot be sticklers about everything,” she says.

Read Part 2 of our series on different Peranakan culinary identities here.

BUAH PAYA MASAK TITEK

For the rempah 50g shallots 4 dried chillies 7g belachan 2 candlenuts

For cooking 400g firm unripe green-yellow papaya 300g prawns, peeled 50g dried salted fish (ikan kurau), cut into 1cm squares 1 litre prawn stock (made from boiling the prawn shells from the above prawns)

To make Pound/grind all the ingredients for the rempah into a fine paste. Set aside.

In a pot, fry salted fish untill it is fragrant. Add prawn stock and bring to boil. Add the rempah and stir for awhile. Add prawns, and lastly add papaya. Do not overcook papaya. Serve hot.

        BLOTOK

For the rempah 150g shallots 10 dried chillies 20g belacan 5 candlenuts 200g stingray, cut into bite-sized pieces 200g prawns, peeled 200g squid, cleaned, and cut into bite-sized pieces 1/2 cup coconut milk 1 egg 5 leaves daun kadok, finely shredded 2 small daun kunyit, finely shredded 10 leaves daun limau purut, finely shredded 4 stalks daun kesom (use leaves only), finely shredded banana leaves, cut into about 15 cm squares to wrap blotok

To make

Pound/grind all the ingredients for the rempah into a fine paste.

Combine all ingredients (except banana leaves) together and mix well. Spoon about 2 tablespoons of mixture onto each banana leave and fold into a boat, bringing the fours ends in, and secure with a toothpick. Steam for half an hour. Eat hot.

from Food – Star2.com https://ift.tt/34IIG98

[apishhboo]

The Groomsmen (at Jawi Peranakan Mansion)

[albwalt]

A SHORT HISTORY OF PENANG’S MALAY PUBLISHING INDUSTRY

By Caleb Goh . November, 2016

Original Source: http://penangmonthly.com/article.aspx?pageid=1310&name=a_short_history_of_penangs_malay_publishing_industry#.We2uLS0P_zU.email

WINDOW INTO HISTORY 

The Jelutong Press.

The Malay printed word in Penang had its beginnings in the late nineteenth century, peaking just before the Second World War.In a dusty shop on the second floor of Chowrasta Market, yellowing cardboard- bound books lie tied up with cord. Many of these are printed in Tamil and Jawi, and some in romanised Malay. These are the remains of Penang’s early Malay publishing industry which once dominated northern Malaya. These are books written, printed, bound and sold in Penang – a self-sustaining trade that extended to journals and newspapers, once almost comparable to the products of London’s Paternoster Row.Printing in Penang began in 1806, when the London Missionary Press established a Mission that employed wooden blocks of typeset Jawi held in place by a wine screw press. This was the first press to be established in the peninsula.Since the press was operated by the Mission, the ethos of Malay publishing could perhaps not be said to have begun. However, it was the beginning for the printed Malay word in Penang. Reverend Thomas Beighton was the most prolific printer of the period. In 1832 he printed his first work in Malay, a grammar book titled Ibarat Perkataan. This was the first Malay book printed in Penang, albeit by an Englishman1. With Beighton’s death in 1844, the presses fell silent and very little work was produced on the island until the advent of the lithographic press in the last decade of the nineteenth century. 

The Lithographic Era

The Malay word for printing is cap, which literally means to print a die over a surface such as batik textile. This lithography was the preferred method of printing among the Muslims for over 50 years. In the Malay Peninsula, lithography started in Singapore with Munshi Abdullah Kadir. Having learnt the techniques of lithography from Reverend Benjamin Keasberry, Munshi Abdullah used it to print many books including his autobiography, Hikayat Abdullah. Many early lithographed Malay books throughout the Nusantara credited him as the “teacher” of printing in the colophon2. But what of Penang?Malay lithography in Penang was centred in Acheen Street. It began as a cottage industry in small shophouses, producing only a few pages daily due to the slow, laborious process used. In many cases such as Ahmad b. Ibrahim’s Muhammadiah Press, the actual printing was done by Chinese-owned lithographic presses, like the Kim Seck Hean Press of 78, Penang Road3. Its Chinese proprietor, Khor Teow Han, produced many Malay works of literature such as Haji Sulaiman’s Khasasol Anbia (1897), a little book of Arabian history; Datuk Saudagar Putih’s Hikayat Sultan Bustamama (1900), a translation of a popular Hindi work; and even a Jawi-Malay newspaper.These books were lithographed and often heavily decorated and ornate – as well as expensive. Many of them were texts on Islam but there was also a good number of historical Malay epics. Penang was bestowed with a role mirroring that of Aceh for the Dutch East Indies, commonly called the “Doorstep to Mecca”. Muslims from across Malaya gathered around the Acheen Street mosque to prepare for the steamer to Jeddah to perform the Haj, and shops there sold items required for the trip such as tasbih beads, robes and religious books. The Malay book trade in Penang thus became commercially viable in this vibrant context.A noted printer then was Haji Putih b. Syaikh Abu Basyir, a Jawi-Peranakan bookseller. He translated, published and sold popular fiction as well as historical epics in Malay. His books were printed at the Muhammadiah Press at first, then at the aforesaid Kim Seck Hean Press, and finally at his very own Freeman Press. The lithographic age saw a few strange trends in Penang: for one, these Malay “publishers” did not always do the printing. They would commission a lithographic press to do the printing before distributing the finished work to a network of agents across the peninsula – at least until the emergence of the cap timah.

Hikayat Faridah Hanom.

The Letterpress Era

The cap timah, or letterpress typography, came to replace the lithographic press. In Singapore, the Jawi Peranakan newspaper owned the only modern European-style movable typeset press to be found on the peninsula for nearly 20 years4. In Penang, the Penang & Straits Press Co. of 42, Beach Street produced the Miftah al-Bayan, a collection that gave fasting advice during Ramadan, by Syaikh Abdullah b. Muhammad Salih Patani, as early as 1890 in typeset Jawi. This hailed the beginning of the typeset age in Penang.Interestingly, the Penang and & Straits Press Co. had yet to produce any notable books apart from Fatwas and Akidats. It was not until 1911 that the Salasilah Kedah by Wan Yahya b. Wan Muhammad Taib was produced. Prior to that, in 1900 Lim Seng Hooi’s Criterion Press also introduced the Bintang Timor, later renamed Cahaya Pulau Pinang in typeset Jawi.Malay lithography died a quiet death with no works after this date – not even by the venerable Kim Seck Hean Press which wheezed out a lithographed Jawi newspaper called the Pemimpin Warita sporadically from 1895 to circa 18995 before losing out to its competitors. The Cahaya continued the age-old tradition of using a Chinese printer with ownership and management being held by Malays, who in this case was Abdul Ghani b. Mohd. Kassim.Typesetting in Penang spoiled the Malay reader with a choice between Jawi or romanised Malay publications. Up till that point, romanised Malay publications were only popular among Baba Chinese, who were not taught much Jawi. Baba Malay literature marked a very small niche in the early twentieth century with more than half of all works coming from one man: Chan Kim Boon.Born on Muntri Street, Chan’s Baba-Malay translation of the Chinese classic The Romance of the Three Kingdoms became a publishing sensation. This work, titled Chrita dahulu-kala, namanya Sam Kok, atau, Tiga negri ber-prang: Siok, Gwi, sama Gor di jaman Han Teow came out in serials between 1892 to 1896. Printed by Singapore’s Kim Seck Chye Press, it sold wherever a substantial Baba population could be found. In Penang, the booksellers Thean Chee & Co. (Chop Loon Hong) of Beach Street became mobbed with customers. Chan soon emerged as a prolific author of Baba Malay, from 1889 to 1913. The Modern Malay Novel and Radical Literature By the mid-1920s, letterpress publishing was rife in Penang. The Persama Press, founded by Haji Sulaiman Rawa in Acheen Street, became one of the most industrious of all Malay presses. By 1930, it alone produced almost 13.2% of all books while its greatest rival, Dabab bin haji Muhammad Salleh’s United Press at Dato Keramat, produced 7.3% of the grand total. Together, they formed a partnership that would dominate the mainstream Malay publishing industry6, focusing on religious treatises such as the highly venerated and popular yellow book, Kitab Kuning; educational Malay texts; and Tafsirs printed cheaply on yellow pulp paper to appeal to the Muslim on the street.

Al-Ikhwan magazine. Al-Imam magazine. (see below)

Outside the Persama-United Empire, fringe presses flourished. One such was Syed Sheikh Syed Ahmad Al-Hadi’s Jelutong Press. Al-Hadi was born in Malacca in 1867 to Yemeni-Arab parents. He studied in the royal court of the Sultan of Riau under the eminent Malay historian Raja Ali Haji, and later travelled across the Middle East with the Riau Princes, under a plethora of rationalist Islamic scholars in Cairo, Mecca and Beirut.In Cairo, he was mentored by the modernist cleric, Syeikh Mohammad Abduh at Al- Azhar University, and became influenced by Abduh’s progressive and anti-superstitious interpretation of scripture. He brought the reformist spirit of theology home to Malaya and tried to set up a reformist madrasah and magazine in Singapore in 1906 but was met with resentment and failure. He attempted the same in Malacca in 1915, but was also pressured to leave.The Ottoman Empire's participation in the Great War on the side of the Central Powers against Great Britain and its allies was alarming for the British since many Muslims in their colonies considered the Ottoman Caliph the ruler of the Islamic ummah. As such, Muslim intellectual activity with hints of rebellion or reformation was faced with immediate clampdown even after the War was over. Thus, Al-Hadi had no choice but to make his way to Penang where press control was less rigid.He founded the Madrasah Al-Masyhur in 1919, and set about writing a book that would electrify a generation of Malays. In 1925, he published Hikayat Setia Asyik kepada Masyuknya atau Syafik Afandi dengan Faridah Hanom. It was the first Malay novel the Nusantara had ever seen. His idea was to channel into Malay society a version of the “Modern Girl” based on the teachings of the Prophet. The “Modern Girl” was a hot topic in the 1920s: in the West, Amelia Earhart flew aeroplanes and Marlene Dietrich smoked cigarettes; in the East Junichiro Tanazaki wrote Naomi about a westernised young girl who controlled her husband using her sexuality.Al-Hadi wanted to create the model of a modern, liberated Muslimah who was educated, strong, devout and independent. Faridah Hanom tells the story of a young Egyptian woman who is forced into an arranged marriage with a rich alcoholic by her conservative parents. Being strong and independent, she seeks out a love of her own in a young army officer and impresses him with her intellect. Here, Al-Hadi uses their dialogue to carry his message of Islamic reforms to the reader and argues that forced marriages are not acceptable in Islam and to deny women education is a sin.The book was a success and the Al- Aminiyyah Press, which printed the book, could not keep up with the demand. The proceeds were so tremendous that it enabled Al-Hadi to set up his own printing press in Jelutong. The popularity of Jelutong Press soon overtook that of the Persama-United and it would later become the biggest Malay publishing house in Malaya.It soon entered mainstream publishing and printed many Islamic texts and periodicals besides fiction. One of these periodicals was Saudara, which Al-Hadi’s son Syed Alwi Al-Hadi managed.Interestingly, one of Saudara’s editors, Abdul Rahim Kajai, emerged into prominence by perfecting the modern form of the Malay short story, or “cerpen”. His stories were left-leaning and poked fun at the upper classes. After Al-Hadi’s death, Kajai went so far as to satirise the merchant class mixed- blood Malays such as his master, who were perceived at the time as rich capitalists who only pursued the worldly, or duniawi. This made him a subject of controversy; some called him a racist, others a nationalist. After cutting his teeth on Saudara, he left Penang and became the first editor of the Utusan Melayu newspaper in 1939 before co-founding a monthly magazine called Mastika, in 1941.Al-Hadi died at home in Jelutong Road in 1934. The Jelutong Press continued his work after his death, until 1944. The premises of his cherished press were sold off and many of its equipment ended up in the Sinaran Brothers Press on Chulia Street. In a way, Al-Hadi’s legacy remains alive today in George Town.Al-Ikhwan magazine.Al-Imam magazine.Outside the Persama-United Empire, fringe presses flourished7. One such was Syed Sheikh Syed Ahmad Al-Hadi’s Jelutong Press. Al-Hadi was born in Malacca in 1867 to Yemeni-Arab parents. He studied in the royal court of the Sultan of Riau under the eminent Malay historian Raja Ali Haji, and later travelled across the Middle East with the Riau Princes, under a plethora of rationalist Islamic scholars in Cairo, Mecca and Beirut.In Cairo, he was mentored by the modernist cleric, Syeikh Mohammad Abduh at Al- Azhar University, and became influenced by Abduh’s progressive and anti-superstitious interpretation of scripture. He brought the reformist spirit of theology home to Malaya and tried to set up a reformist madrasah and magazine in Singapore in 1906 but was met with resentment and failure8. He attempted the same in Malacca in 1915, but was also pressured to leave.The Ottoman Empire's participation in the Great War on the side of the Central Powers against Great Britain and its allies was alarming for the British since many Muslims in their colonies considered the Ottoman Caliph the ruler of the Islamic ummah. As such, Muslim intellectual activity with hints of rebellion or reformation was faced with immediate clampdown even after the War was over. Thus, Al-Hadi had no choice but to make his way to Penang where press control was less rigid9.He founded the Madrasah Al-Masyhur in 1919, and set about writing a book that would electrify a generation of Malays. In 1925, he published Hikayat Setia Asyik kepada Masyuknya atau Syafik Afandi dengan Faridah Hanom. It was the first Malay novel the Nusantara had ever seen. His idea was to channel into Malay society a version of the “Modern Girl” based on the teachings of the Prophet. The “Modern Girl” was a hot topic in the 1920s: in the West, Amelia Earhart flew aeroplanes and Marlene Dietrich smoked cigarettes; in the East Junichiro Tanazaki wrote Naomi about a westernised young girl who controlled her husband using her sexuality. Al-Hadi wanted to create the model of a modern, liberated Muslimah who was educated, strong, devout and independent. Faridah Hanom tells the story of a young Egyptian woman who is forced into an arranged marriage with a rich alcoholic by her conservative parents. Being strong and independent, she seeks out a love of her own in a young army officer and impresses him with her intellect. Here, Al-Hadi uses their dialogue to carry his message of Islamic reforms to the reader and argues that forced marriages are not acceptable in Islam and to deny women education is a sin.10The book was a success and the Al- Aminiyyah Press, which printed the book, could not keep up with the demand. The proceeds were so tremendous that it enabled Al-Hadi to set up his own printing press in Jelutong. The popularity of Jelutong Press soon overtook that of the Persama-United and it would later become the biggest Malay publishing house in Malaya.11It soon entered mainstream publishing and printed many Islamic texts and periodicals besides fiction. One of these periodicals was Saudara, which Al-Hadi’s son Syed Alwi Al-Hadi managed.Interestingly, one of Saudara’s editors, Abdul Rahim Kajai, emerged into prominence by perfecting the modern form of the Malay short story, or “cerpen”. His stories were left-leaning and poked fun at the upper classes. After Al-Hadi’s death, Kajai went so far as to satirise the merchant class mixed- blood Malays such as his master, who were perceived at the time as rich capitalists who only pursued the worldly, or duniawi. This made him a subject of controversy; some called him a racist, others a nationalist. After cutting his teeth on Saudara, he left Penang and became the first editor of the Utusan Melayu newspaper in 1939 before co-founding a monthly magazine called Mastika, in 1941.12Al-Hadi died at home in Jelutong Road in 1934. The Jelutong Press continued his work after his death, until 1944. The premises of his cherished press were sold off and many of its equipment ended up in the Sinaran Brothers Press on Chulia Street. In a way, Al-Hadi’s legacy remains alive today in George Town. The Publishing Industry Today The Malay book trade has changed. It is claimed that the book trade has moved to KL. Even Singapore’s paper-and-ink road, Cecil Street, has seen an exodus of presses to KL after the island republic’s disenchantment with the Malay language following independence. In Penang, the acrid smell of fresh ink and greased machinery no longer emanates from the low brick houses along Acheen Street. In Jelutong, Al-Hadi’s revolutionary press is now the Hurp Seng Hong Paint Shop. In 78, Penang Road, Kim Seck Hean is now The Penang Rubber Stamp & Printing Press. In a modern shop lot on Church Street, Phoenix Press hums away all day though. Phoenix Press also prints for Areca Books, a publishing company founded in 2005 promoting scholarly works on the multicultural fabric of Penang, Malaysia and South-East Asia. Books are printed and published in English, Malay and Chinese. In essence, the Malay publishing industry in Penang is not completely dead but has merely taken another form. References 1 O'Sullivan, L. 1984, “The London Missionary Society: a written record of missionaries and printing presses in the Straits Settlement 1815-1847”, in Journal of the Malaysian Branch, Royal Asiatic Society, vol. 57, p.90 2 Van der Putten, Jan. “Printing in Riau: Two Steps Toward Modernity.” Bijdragen Tot De Taal-, Land- En Volkenkunde 153.4 (1997): 717-36. Web. P.21 3 Early Malay printed books: A provisional account of materials published in the Singapore-Malaysia area up to 1920 noting holdings in major public collections, I. Proudfoot, Academy of Malay Studies and the Library, University of Malaya, Kuala Lumpur 1993, p.48 4 A Nineteenth Century Malay Bookseller’s Catalogue, Ian Proudfoot, Kekal Abadi 6(4) 1987, p.5 5 Masyarakat Melayu Pulau Pinang Dalam Arus Sejarah(Penerbit USM), Muhammad Haji Salleh, Mahani Musa, Publisher: USM 2016 6 Mahani Musa, ‘Muslim mercantile activities in George Town before the Second World War’ [2016] (issue 0216) The Penang Monthly. 7 These presses were not satisfied with merely putting out Islamic texts, schoolbooks and historical epics. 8 Manasseh Manoharan, ‘Penang, Home of the Malay Novel’ [1992] 3(2), Pulau Pinang, p. 9 9 Chinese Leadership and Power in Colonial Singapore, C.F. Yong, Times Academic Press, Singapore, 1992, p.308 10 Lost Times and Untold Tales from the Malay World, Edit. Jan Van Der Putten, NUS Press, 2009, p.26611 Roff, Origins of Malay Nationalism, p.8312 Zainudin Maidin, Di Depan Api di Belakang Duri: Kisah Sejarah Utusan Melayu, Utusan Publications & Distributors Sdn Bhd, 2013, p. 33

Caleb Goh Hern-Ee studied Law at the Multimedia University in Malacca. He recently completed a two month internship at Penang Institute. He hopes to travel around the world some day with his clarinet and an unlimited supply of Zapple.

[pillybaxto]

This is one of the most gorgeous hotels I have ever lived in! Its so vintage yet so clean and comfy and cooling. Greatttt service from when we reached till now! Really loveeee the old school design and furniture and the patterns that surround me. #inspirationforbto (at Jawi Peranakan Mansion)

[ppppaaaauuuullll]

Macam yes (at Jawi Peranakan Mansion)

[monkeycmonkeyd0]

I really love this #heritage #hotel #georgetown #penang #malaysia #jawiperanakanmansion (at Jawi Peranakan Mansion)

[andreainthailandia]

Jawi House: dove mangiare la cucina malesiana originale a George Town!

Se non è la prima volta che vi imbattete in un mio post sapete già che non mi esprimo mai in termini categorici, soprattutto se non è un argomento che conosco alla perfezione. Eppure in questo caso mi sento proprio di dirlo:

se siete a George Town andate a gustare la cucina malesiana di Penang al Jawi House!

Un'esperienza culinaria davvero indimenticabile, proprio come dice la prefazione al menù, creata grazie al sapiente utilizzo di spezie e erbe ma con un'eccezione (che vi svelo alla fine!).

Già la casa di per sé merita una visita: una "Shophouse" - ovvero la classica palazzina su 2 o 3 piani che ospitava al piano terra il negozio e ai piani superiori l'abitazione della famiglia - al cui interno sono conservati cimeli e pezzi d'arredamento dei precedenti proprietari, con chiara influenza cinese e mussulmana-malesiana. Pochi tavoli e un'atmosfera familiare molto confortevole. Chi entra viene accolto con un caloroso sorriso. Il personale e lo chef sono molto disponibili nello spiegare cosa offre la cucina, soprattutto per chi non è un conoscitore delle specialità malesiane. Noi ci siamo fatti consigliare dalla cameriera e, a parte l'eccezione a cui facevo riferimento prima, tutto è stato a dir poco perfetto.

Nelle foto qui sopra nell'ordine: - bamieh sandwich, ovvero un panino con agnello arrosto disossato e marinato in sezie peranakan - Jawi Briyani, riso basmati aromatico risaltato in padella con spezie, noci e anacardi e pollo, da accompagnare con una salsa (probabilmente una marmellata di non so che frutta) - Jawi laksa lemak, l'eccezione che dovevamo evitare anche se c'era scritto A MUST TRY: una zuppeta di spaghetti di riso stracotti con tonno e sgombro macerati; il tutto con una montagna di cipolla e aglio che non riescono a mascherare il sapore del pesce fermentato - Roti surai, , una delizia per il palato, un curry con pollo delicato e cremoso da accompagnare ai roti malesiani (più simili a una frittatina che ai roti tradizionali)

Ho messo particolare enfasi sull'eccezione ma per dovere di cronaca devo dire che i 4 giovani seduti al tavolo accanto al nostro (2 dei quali sicuramente malesiani) hanno ordinato lo stesso piatto. Mentre noi non siamo riusciti ad andare oltre al timido assaggio con la punta della lingua, loro se lo sono divorato in pochi minuti e ne elogiavano il gusto come io potrei parlare dei ravioli fatti in casa da mia madre! Com'è che si dice? De gustibus non est disputandum...

Potevamo saltare il dolce? Certo che no! La pasticceria del Jawi House non è da meno del resto della sua cucina.

Informazioni pratiche:

Indirizzo: 85, Armenian Street, George Town 10200 Penang, Malaysia

Numero di telefono: +604 - 261 3680

Sito internet (fatto male): www.jawihouse.com

Posizione su Google:

Pagina Facebook: www.facebook.com/jawihouse

La scoperta di un piatto nuovo è più preziosa per il genere umano che la scoperta di una nuova stella. Anthelme Brillat-Savarin

[worldhotelvideo]

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