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MCG Newsletter - Dec 02 / Jan 03

Following Month's Newsletter

This edition of the newsletter sees December and January combined into one issue as we come to the end of the year and prepare to usher in 2003.
Being the end of the year - a reminder that it is also the time to renew your MCG membership, so please mail your renewal form and cheque as soon as possible. Please ensure you fully complete the form, using block print so that our membership committee member can easily read it and not have the need to call for missing information, thank you. If members have not renewed by February, it will be assumed that you have left Kuala Lumpur and your name will be deleted from our mailing list for the newsletter.
The committee hopes you have enjoyed the variety of events that have been offered during the year, along with the newsletters, the book groups, the constantly expanding library, the re-launched website www.malaysianculturegroup.com and the recently revived Explorer's Group that the MCG has also provided for members. All these activities have been made possible by a dedicated team of volunteers. Thank you ladies for all your hard work!
One of the previous stalwart members of the MCG committee, Cecilia Joyce, is leaving Malaysia for the U.K. Cecilia held the position of Membership Secretary for almost five years - which established a record that is going to be hard to beat! Thank you Cecilia for your diligence in establishing and maintaining the membership database and for all the extra work you did behind the scenes.
To conclude the year, the MCG has one final challenging event - an opportunity to learn about the Chinese exercise of Qi Gong and we will even be attempting a few movements ourselves.
January will be a month concentrating on things Malay. We begin by celebrating with a Hari Raya lunch. What better way is there to learn about a culture than through appreciating the food associated with a nation's festivals? For this occasion the MCG is very privileged to be visiting the home of Rohina Jelani the doyenne of Malay cuisine, who will share a few of her secrets with us. This will certainly be a hands on event. Firstly, Rohina will guide us around her garden to help us identify the herbs and spices, that are essential ingredients to Malay cooking. There then follows a morning of demonstrations and assisting with the preparations of a number of traditional home style Hari Raya dishes that we will then enjoy in the setting of Rohina's beautiful home.
If you have ever been confused by Malay titles and names then you have the opportunity to learn the significance and the distinction between the numerous honorifics, as long term and very supportive MCG member and resident of Malaysia, Colette Hassan, makes it all crystal clear to us.
Later in the month another long term resident who has made Malaysia her home, the artist Ilse Noor, will talk to us at her studio about how Malaysian culture has been inspirational to her work. This is a rescheduled event from October. The new studio is now complete and Ilse assures MCG members that it has been worth the wait.
During January an important Hindu festival that is celebrated in Malaysia, Thaipusam, occurs. Devotees congregate in centres in Penang, Ipoh and Johor Baru, but the most famous is Batu Caves which will attract as many as a million people. Last year 200,000 devotees followed the silver chariot carrying the image of the deity Lord Muruga on its way from the Sri Maha Mariamman Temple in Jalan Bandar, to Batu caves. There are numerous legends surrounding the festival but the main purpose is to allow devotees the opportunity to offer penance and fulfil their vows.
Finally, the Committee wishes all members and their families
A Happy Hari Raya,
A Happy Christmas
And A Happy, Healthy and prosperous New Year
. Diana Cooper

REPORTS FROM PREVIOUS EVENTS

MEETING OF THE EXPLORERS' GROUP

For our first meeting I decided to take the group to the Money Museum of Bank Negara Malaysia. The Museum was opened in 1987 when the Bank celebrated its 30th Anniversary. The Bank collection concentrates on Malaysian currency items comprising of primitive money, barter trade currency, pre-colonial Malay States money, colonial period money, independence period money, as well as Bank Negara issues (commemorative coins and notes) and foreign coins used in the Malay Peninsula. The Money Museum consists of three floors. On permanent display are some 2000 exhibits We really enjoyed the visit of the museum where we learnt more about the history of Malaysia from a different perspective. The museum is open daily except Monday from 9.00 am to 6 pm and we would recommend it to visit to all our members.
We would like to share with you some of the interesting information and list below a small report about the history of the word "ringgit".
Ringgit
The word ringgit denotes a unit of Malaysian currency made up one hundred sens which displaced the respective English words dollar and cent used before. Ringgit was already in the Marsden's Dictionary of the Malayan language published in 1812 which referred to it as a unit of currency. Abbot Favre's Malais-Francais Dictionnaire also contains this word, meaning a silver coin. Ringgit originally meant a jagged or serrated edge or crenellation, e.g. beringgit-ringgit - jagged or serrated. It is itself related to the word gerigi or rigi-rigi which means with notched or jagged edge like the teeth of a saw.
As to how coins came to be minted with serrated edges, it is necessary to go back a few hundred years into the history of coinage. The historic hammered coins had irregular edges and after being put into circulation, they were subjected to much abuse by unscrupulous tradesmen and moneylenders. These persons resorted to two generally known methods of reducing the metal content of these coins, one was clipping and the other sweating. Clipping involved shaving or clipping the edge, making the coin progressively smaller. Sweating was to put several coins in a fine leather bag and either shaking or jostling them which resulted in friction of the coins and thus fine particles of the gold or silver dust accumulated in the bag. After the founding of mechanical and therefore more efficient methods of producing coins, especially with the use of steam power, coins were struck with a raised rim or beaded rim. Some had a floral edge or an incused edge, others had a jagged or serrated edge.
From as far back at the 17th century European nations trading in the East had brought the silver dollar coin from the Spanish American mints as the coin of commerce in our part of the world. These round silver pieces had edges with a floral design. Later, coins of the Republic of Mexico were also introduced by the colonial government for use as currency in our lands. These heavy silver coins after some circulation in our territories came to be nicknamed ringgit irrespective of whether they were from the Spanish American or Mexican mints. Thus the word ringgit came to acquire a second meaning which was applied to all silver coins of either serrated or floral edges of the same size, weight and quality of silver.
Apart from generally calling these silver coins ringgit, local names were given to the different coins in use in Malaya such as ringgit patong ringgit geroda or matahari , … The word ringgit appeared for the first time on the 5.000 dollars banknote of the Oriental Banking Corporation of Singapore as early as 1849. On Malay coins, the jawi script for satu ringgit was first used on the reverse of the British Trade Dollar in 1895.
It can confidently be said, therefore, that the word ringgit, denoting a unit of our currency, had been in use in this area for at least 200 years.
Renata Greplova

DEEPAVALI LUNCH-24 October

Fifty of us dressed in our Indian finery and met for a celebratory Deepavali lunch at Passage To India, where we were treated to a delicious assortment of Indian dishes . We ate off banana leaves and soaked up the atmosphere of brightly coloured walls and low ceilings decorated with embroidered wall hangings with suspended embroidered and mirrored lamp shades .
Our member Amita Shah generously gave her time to give us a very interesting presentation about the meaning of Deepavali from an historical perspective, and also how it is celebrated in various parts of India today, and we have reproduced her talk here in the magazine in its entirety for the benefit of those who were unable to attend in person (see later.
Suzanne Davey

ART AND SPIRITUALITY - 28 October

Sharifah Zuriah Aljeffri is an artist, environmentalist and social activist whose life and work is guided by the Islamic principles of compassion, justice and peace, the absence of which will lead to social chaos. She was the first Malay to learn the art of Chinese brush painting.
Sharifah took us on a spiritual journey through her paintings explaining the meaning, the symbolism and the techniques she used on the way. Part of the journey was learning about her reaction to war, her visit to refugee camps in Croatia and the effect of war on women.
Some paintings, such as the lotus series painted after the Desert Storm, are a tribute to the human spirit and the spirit of women who can rise above their degradation in a refugee camp to insist on sharing what little they have with visitors. Other paintings, with their bleak use of red with the superimposed Arabic characters of peace, compassion and justice in black, reflect Sharifah's anger at war.
In another series of paintings, Sharifah repeatedly used the Arabic character for Al Rahim-one of the many names of God. This is also the word for womb and giver of life. One of this series looks like a woman's face and it has become the logo for the movement Sisters in Islam. Sharifah is a founder member of this organisation, which, as one of its roles, funds research into the status of women through study of the Koran and historical documents written around the same time. One example is that when the Koran was written polygamy was deemed necessary to protect the many widows and orphans as a result of war.
In another series of paintings Sharifah showed us her respect for nature and belief that we must not just take from nature but give back. We saw paintings of the magnificent limestone formations on the road to Perak, which, due to mining, are disappearing. In The Colours of the Wind series the influence came from the words of a song in the film Pochohantas:
"How high is the sycamore tree?
Cut it down and you'll never find out".
Sharifah also talked about the symbolism of colour in her paintings, how she did calligraphy with 'one intake of breath' and her new venture into silk painting.
I think we all thought that the paintings and silk scarves were just beautiful as works of art in themselves. However, having someone as eloquent, passionate and inspirational as Sharifah to explain the many layers of meaning, made this a very special and moving event.
Geraldine Moores

RIMBUN DAHAN - 05 November

Twenty-six members enjoyed the hospitality of Angela Hijjas, as she showed us around her magnificent property, Rimbun Dahan.( meaning "dense branches"), home to a wonderful collection of herbs and spices, organically grown vegetables, tropical fruit and trees indigenous to the area, home to a fascinating group of visiting artists-in-residence living in separate studio quarters, home to a large underground art gallery, home to a restored kampong house from Perak, and home to the stunning residence designed by Hijjas Kasturi for his family.
Angela started by showing us the herb and spice garden, Taman Sari (fragrant garden), where we touched and crushed and smelt various types of basil, Vietnamese mint, cloves, cinnamon, citronella, lemon grass, tumeric, kesom leaves, curry leaves, root ginger, pepper, the blue pea flower(bunga telang) and lime leaves of different types, amongst others! All planting is done entirely without the use of pesticides, with cut up citronella leaves used as an insecticide and with great attention to mulching.
We then proceeded to the artists quarters via the classic car collection, and were shown his studio by Jean Weiner, the Australian artist in residence, who is also a lepidopterist and he showed us his current series of works based on the patterns which naturally occur on the wings of butterflies and moths and the bodies of other insects.
We then proceeded to Bulatan Plong, a cleared area surrounded by tall trees indigenous to the area which is used for outdoor performances. We then found ourselves at Rumah Uda Manap, a traditional village house from Parit in Perak, which was built in 1901 and moved to and restored at Rimbun Dahan in 1998 and incorporates a unique blend of Chinese decoration and Malay architecture.Dr Anita Lundberg, Jean's partner, who is an anthropologist doing some research on the meaning of wood in various cultures, told us what it was like to live in this kampong house and explained its various features, both decorative and utilitarian.
Angela then took us on a tour of the art gallery where we saw a range of works done by their artists- in-- residence from 1994 onwards. We then had delicious fried banana and sweet potato with a cold drink in a reception area of the wonderfully designed contemporary Malaysian house with its water features and tranquil views and spacious open design to bring the natural environment into the home - the end to a perfect morning!
Suzanne Davey

MONTHLY LECTURE - ALTERNATIVE MEDICINE - 6 November.

As we had expected, Ju Aljafri did not mince her words when she explained to us the importance of taking care of our bodies and maintaining a sense of well being! Ju, or Teo as her friends or clients otherwise know her, helps people with all kinds of health or medical problems. She does it through alternative treatments like reflexology, massage, acupuncture or acupressure, deep tissue manipulation and applying the Chinese traditional practices of yin and yang. There was so much to learn and understand and Ju was able to give us some idea of how the treatment works in relation to our body and its major organs.
Reflexology relies on the principle of "Stories the feet could tell"! As the reflexologist touches and massages the feet, he is in fact touching the autonomous nervous system, and is therefore able to stimulate various joints; spinal reflex/neck reflex and can also help in hormonal balancing. Our feet are like the roots of a tree, and must therefore be treated well and Ju suggests that we moisturise our feet daily with Vitamin E and green tea. As for acupuncture or acupressure, she says this treatment is used only in more chronic cases, as patients would try them out only after all other treatments have not worked. She has in fact used these treatments for diabetes, hypertension and addiction cases.
We also learnt about the organs in our body in relation to the principles of yin (female attributes) and yang (male attributes), and how there is a correlation between the heart-small intestines, lungs-large intestines, spleen-stomach, liver-gall bladder, kidney-urinary bladder and pericardium-triple warmer. According to Ju, when she treats her patients she has to analyse not only the immediate or obvious symptoms but also examine the relationship to other organs. She also mentioned that people with stomach problems tend to be those with a lot of anxiety and worry, whilst people with an obsessive tendency may have lung problems and this is seen from the poor condition of their skin.
Another very interesting subject which she discussed, is the 'body clock' in accordance with the principles of yin and yang. By understanding how our body functions we can avoid doing harmful things to ourselves. In particular she warned us about the dangers of drinking or eating after 11pm, as this was the time that the liver needed to detoxify and she does not recommend eating fruits early in the morning. She suggests that we all drink water (preferably distilled) at least 1 litre before 7 pm. At the end of the day we should all listen to our bodies, and find out if we are tired physically, mentally, or if we feel cold. All these could point out to problems that we may have.
Ju reiterated the recommendations that we have heard all our lives but find it difficult to do for various reasons. She suggests that we eat as much wholesome and organic foods as possible, and avoid refined sugars and sweeteners completely. Green tea, honey and juicing are highly recommended, and something that is free and easily available - LAUGHTER!!!
Azizah Mohd Noor

MCG DEEPAVALI By Amita Shah 24 October, 2002

Friends, we are gathered here today for a Deepavali lunch. I have been asked to give a little insight into Deepavali. Those of you who have heard me before will remember that my stories begin 5000 years ago. Those who have not, will know now. In that part of the globe known as the Indian subcontinent today, man was beginning to give up nomadic life and settle down as a cultivator. Climate, germination of seeds, harvest, were of paramount importance, as they influenced the most basic need - FOOD. Festivals developed around these important events. According to my research, Deepavali was initially an agrarian festival spread over 5 days.
On Day I, the doctor of the Gods - Vaidya as he is called in Hindi, was worshipped. Herbs and other medicinal plants would have just started growing after the rains and it was time to start preparing medicines for the next year.
On Day II, oil lamps were lit in the memory of ancestors.
On Day III, puffed paddy called Kheel in Hindi and small toys made from new sugar were kept on the altar as an offering to the Gods to thank them for a bountiful harvest.
On Day IV, cowherds invoked the blessings of the Gods for an increase in their herd and for abundant milk. Time went by and some men became merchants. They exercised barter and later on sale of excess produce. So this day also marked the beginning of the new financial year.
More time went by and money came into being. Women were not really working outside the domestic confines so to give them some financial independence and also to strengthen family bonds the Day V came to be celebrated as Bhai Dooj or Brothers' day as Bhai means brother. Women would cook a special meal for their brothers who would give them some money as a gift.
Some more time went by. The caste system had come into being. Over a period of time, Brahmins became very powerful. They introduced rituals, they changed modes of worship to accommodate their greed for power and wealth. So man now started worshipping Ganesh and Laxmi on Deepavali day. Money was now included in the offerings which were collected by the family priest, the next day.
Still some more time went by and a story got associated with Deepavali that this was the day Lord Ram returned to his kingdom of Ayodhya after an exile of 14 years. So the towns folk illuminated the entire town with oil lamps and burst fireworks for joy.
India being a huge country measuring 4000 km from N to S and 3000 km from E to W with a diverse population of one billion people, today, we see Deepavali being celebrated in myriad ways.
In the North and West, people associate Deepavali with the homecoming of Lord Ram as I have just told you and the celebrations are spread over 5 days. On Dhanteras, the Day I, people buy new kitchen utensils and new clothes for the entire family. Please remember the fact that traditionally in most societies, clothes, utensils and grain were bought only once a year.
On the Day II, 11 oil lamps are lit in the memory of ancestors.
On the Day III, which is the main puja day, puffed paddy, toys made from sugar, betel leaf, all seasonal fruits, various sweetmeats, books, a pitcher of water mounted with a coconut, mud statues of Gods and Goddesses, replica of a temple, are kept on the altar in front of Laxmi, the Goddess of Wealth and Ganesh the remover of all hurdles. Special sanskrit mantra are recited by the whole family in unison. These mantra invoke the blessings of Shakti, the mother Goddess, in her various forms - Laxmi, Durga and Sarasvati.
Daughters-in-law present a tray of gifts to their mother-in-law.
Then everybody partakes of a lavish meal and children burst firecrackers. Entire towns and cities are lit up. People walk around the city at night taking in the gaiety and splendour. Trays laden with food are sent to the homes of friends and relatives.
The Day IV is known as Govardhan whence Go is cow and Vardhan means to increase. Cowherds deck up their cows like a westerner would preen his horse. Bells are tied around their necks and hooves and horns are painted. Blessings of Gods are invoked for an increase in the herd and for abundant milk. A mixed food item called Annakoot is prepared from the vegetables, grains and fruits available in the market at the time, and the entire family partakes of it. Also, for businessmen, big and small, this day marks the beginning of the new fiscal year.
The last Day V, of festivities is Bhai Dooj whence brothers visit their sisters who cook a lavish feast for them. All brothers give a symbolic cash gift to their sisters.
In the East however, the celebrations are tamer. There is only one day of feasting and worship or rather I should say night, for the Eastern Indians fast on Deepavali day. The fast is opened at midnight with a vegetarian meal. Food offerings are made to Goddess Kali together with a red sari atop a pitcher of water mounted with a coconut. Children burst firecrackers. At this juncture, I would like to point out that there are no absolute do's and don'ts in Hinduism. Thus not all Eastern Indians will fast on Deepavali day and it is not considered anti-religious if a person does not fast
. In the South too, Deepavali is a one day celebration but before dawn whence there is a symbolic oil application by the eldest member of the family. After the ritual of oil bath, children burst firecrackers. In the evening, the entire house is illuminated with oil lamps. Needless to say, everybody partakes of a lavish feast. The Puranic story behind this celebration must be known to all as it is highlighted in the newspapers here every year. For the sake of those who might not know, South Indians celebrate Deepavali to mark the slaying of the demon Narkasur by Satyabhama, a manifestation of Shakti and the subsequent liberation of Earth from his grip.

THAIPUSAM 28 JANUARY

Thaipusam is the most fascinating Hindu festival celebrated in Malaysia. It receives considerable media coverage because of the number of devotees who participate and the spectacular nature of the event. More than one million people are expected to visit the most popular venue, Batu Caves. Muruga temples in Ipoh, Perak, Penang, Pahang and Singapore also celebrate Thaipusam.
Several legends give alternative explanations for the festival, but the common thread is that Shiva's son Lord Muruga, also known as Lord Subramaniam, fought against evil forces and won. On Thaipusam, the day of the full moon of the Hindu month of Thai, Muruga's mother Parvati gave him a vel, or spear, to help him in his battle against demons. Often referred to as the god of war, Muruga is regarded as a symbol of virtue, valour and power.
In KL the starting point for the three-day festival is the Maha Mariamman Temple on Jalan Tun H.S. Lee. On 27 February the statue of Lord Muruga will be decorated and placed in a silver chariot. After prayers early the next morning, the chariot hauled by bullocks will be drawn in a procession along the main streets of KL arriving at Batu Caves by midday. Later in the afternoon there is a flag-raising ceremony initiating the start of the festival.
Thaipusam for devotees is a profoundly religious occasion of atonement and thanksgiving. It is an opportunity to attempt to gain absolution from past sins through penance and a time to fulfil vows and pledges in recognition of answered prayers. To prepare themselves devotees eat a purely vegetarian diet for seven or more days. Those carrying Kavadi spend days before Thaipusam fasting and in deep meditation, to gain spiritual energy and willpower for the ordeal.
A kavadi takes several forms, a brass or steel pot containing milk is the simplest and is often carried by women and children. Shaped to support a hammock a sugar cane kavadi is used to carry babies and small children. However the peacock kavadi is the most spectacular and is often highly decorated. The kavadi is named after the peacock feathers that are the main decorative element. Peacocks are the birds associated with Lord Muruga. Weighing up to 30 kg the large wood or steel frame of the kavadi is supported on the bearer's shoulders and is often attached to him by chains with hooks or spikes that are driven into his body. Some devotees also pierce their cheeks, tongues and backs with spears, skewers and hooks and hang limes and other fruits from them.
Before the devotee lifts his kavadi, he bathes in the nearby river. The temple authorities now provide water tanks for the ritual bathing. After washing and dressing in yellow, he is put into a trance and surrenders to the spirit of Lord Muruga. Accompanied by family and friends, chanting "Vel,vel" to encourage him, he hoists the kavadi and begins to climb the 272 steps to the temple cave. He appears to feel no pain from the hooks or skewers and there is no bleeding. After entering the caves he is brought out of his trance. The wounds form the piercing are said to heal within minutes, leaving no scars.
Not all devotees carry a kavadi, some show their piety by helping as volunteers in the temples during the festival. Others shave their heads or break coconuts as Lord Muruga's chariot passes, to ensure no misfortunes occur during the event. Five million coconuts are broken annually during Thaipusam, 50,000 extra are imported from Indonesia to meet the demand.
Early morning on the third day of the festival, the deity begins the return journey to the Maha Mariamman Temple, so ending Thaipusam for another year. Thaipusam is also celebrated in parts of India, but only in Malaysia is it celebrated with such passion.
To find further information and details of times call the Malaysian Tourist Board 4041-1295 or visit the website www.tourism.gov.com.my
Contributed by Diana Cooper

BOOK CLUB NEWS

Chapter I
October 25 found us in Suzanne's gracious home discussing the English translation of the Dutch book Rubber, written by Madelon Szekely-Lulofs and published in 1931. Thank you to Leida for leading the discussion and providing members with background on the author. Leida suggested additional titles by Lulofs for those of us interested in reading more about life on the rubber plantations of Sumatra: the book Coolie is available in Dutch and English; while Doekoen, the story of traditional medicine men, is available only in Dutch.
Rubber is semi-autobiographical. The book character Renee relives several events from Madelon Szekely-Lulof's life, some of which were considered scandalous at the time. The author's declared purpose in writing and publishing this book was to help those in Holland, who had no knowledge of expatriate life in Indonesia, become more accepting and understanding of their relatives when they returned home to the motherland. As a group, returning planters and their families were often viewed as different and felt alienated from their homeland relatives as well as the larger Dutch society. Most likely Szekely-Lulof experienced this alienation herself. Born to a Dutch civil servant and raised in Indonesia, her marriage to a Dutch planter on Sumatra ended in the scandal of divorce when she befriended a Hungarian planter/journalist who encouraged her as a writer. She eloped with the Hungarian and they continued to live briefly in Sumatra, then moved to Hungary and later lived in the Netherlands.
Rubber follows the fortunes and fates of several planters on Dutch-owned estates around Deli in the 1920s. The physical labor was performed by Indonesian or Indian coolies, contract laborers whose status bordered on slavery. Most of the planters were bachelors with temporary wives found locally who doubled as cooks and housekeepers. A few of the men married in the Netherlands and brought their wives with them to the estates. The planting life was lucrative but monotonous and difficult for both men and women. The women spent weekdays alone at home with servants and oppressive heat while their men worked long hours, supervising workers in the plantations, sometimes in physical danger when contract labourers became violent. The weekends brought outings to the club where stress was relieved with drinking, dancing, flirting and gossiping, all to excess. Although many of the men earned small fortunes as planters, few of them saved money during boom times. When rubber prices collapsed and jobs began to disappear, families were forced to return to the Netherlands without the nest egg they needed to make life comfortable in their homeland.
In terms of historical perspective, our book club members agreed this book gave a good sense of the isolation, loneliness, monotony and social dependence on each other experienced by the Europeans living on plantations in Sumatra. At the same time, most felt this picture could have been presented more effectively with far fewer words. The book is peopled with many Dutch characters, some developing into personalities and others skimming across parts of the plot. The women characters in the book have the most depth. Their total dependence on their husbands, economically, psychologically and socially, is clearly depicted. The author does not give us any insight into the life of the coolies who live with the Dutch on the estates. Twice these labourers briefly enter the story through violent incidents, but are otherwise tangential characters. Leida indicated the language in the original Dutch version was rich and interesting. The English translation of the novel, however, used simplistic language that contributed to the boredom some members felt while reading this book.
In November our discussion will take us to Thailand with The Revolutionary King.
Happy reading, book friends!
Emily Salim

Chapter II

The Merlion and the Hibiscus: Contemporary Short Stories From Singapore and Malaysia. Edited by Dipika Mukherjee, Kirpal Singh and M.A. Quayum Penguin Books: India, 2002.
Our reading choice this month received positive reviews by Chapter II members, being a less weighty tome than the previous month's selection (Indira), but not considered to be lightweight in literary merit. Readers, who prefer more profound character and plot development offered by a novel, often overlook the short story genre. However, many members expressed the value of reading short stories during stressful periods, such as moving or travelling, when reading time is limited and concentration diminished.
This collection includes the works of 19 published writers from Singapore and Malaysia. The stories, set in the small towns and cities of Singapore and Malaysia encapsulate the diverse lives of Malays, Indians and Chinese people, some addressing gritty themes of incest, suicide, abandonment and submission, others reflecting less serious aspects of family life.
In Write, Right, Rite, Catherine Lim provides a humorous insight into the bureaucratic constraints of being a writer in Singapore. In contrast, Mariah highlights the injustice faced by a longstanding wife whose husband becomes infatuated to the point of taking a second wife. The group, in light of recent events, debate and Islamic fundamentalism reported in the media, discussed this story at length. Another talking point was the erotically charged narrative Neighbours, which played on people's voyeuristic tendencies when one's sense of disbelief is overridden by a compulsion to watch events being played out.
Stories "with a twist" proved to be favoured, evidenced by discussion about The Interview, in which a war veteran reflects on his years as a POW and his relationship with his Japanese interrogator. This story provided a different perspective on the Second World War than what is commonly portrayed in movies. It highlighted the possibility of mutual respect developing between enemies in spite of immense hardship.
Further group discussion centred on the often dark and gut wrenching themes chosen by Asian writers and whether it reflects a clear, cultural demarcation between what is considered 'light' entertainment, such as movies and the necessity for books to come to grips with major life events and facilitate a cathartic experience for the reader.
This collection of stories would make interesting holiday reading for readers with some experience of Malay, Chinese and Indian culture.
Roslyn Woods

Chapter III

There was no report from Chapter III as they were meeting at the same time as the earlier cut-off date for the newsletter.

LIBRARY REPORT - Dec 02 Jan 03

The library bought a very interesting book this month written by Datin Seri Endon Mahmood - The Nonya Kebaya. The wife of the Deputy Prime Minister of Malaysia has been privileged enough to collect artifacts from all over the world, but she says that it is at home in Malaysia that she found the greatest treasures. One of these is the Nyonya kebaya, traditional long sleeved top garment, worn as a part of an ensemble with the batik sarong, which she has been collecting for the past decade. Her love and admiration for the artistry and skill that goes into producing these Peranakan works of art has inspired the writing of this delightful book, her first, on its beauty and history.
The book contains a short historical report about the Babas and Nyonyas, also known as Peranakan Cina (peranakan is a Malay term meaning that a person is native by birth, usually of mixed blood) living mostly in Malacca, Penang and Singapore. The chapter dealing with the craft of making the Nyonya kebaya - the materials, the process and the people-is perhaps the most important in the book, for the readers can get a glimpse into the construction of the kebaya, which in itself is a story full of surprises. You will find here a lot of lovely pictures of different designs of kebaya and of jewellery items.
All the money that is made from selling this book is given to charity.
Renata Greplova

INTERESTED IN JOINING THE BOOK CLUB?

As a member of the MCG Book Club, you will read each month a book chosen for its Southeast Asian content and meet once a month for its discussion. You will be asked to host and/or lead this monthly meeting usually once per year. Leaders provide background information and questions to stimulate the discussion. There are 10 meetings per year, usually with December and July omitted, attendance at meetings averages at 15 members. Discussions are quite spirited with many new insights gained because of our multi-ethnic backgrounds. If you are interested in joining us, please send an email to Jean Wingfield and the date of its receipt will determine your placement on the waitlist.

BITS AND PIECES

(still waiting for info from vicki fennessy)
 
 
 

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