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MCG Newsletter - May 2003

Following Month's Newsletter

The month begins with a fascinating lecture on a topic not often discussed, Sufism, an esoteric school of Islam the aim of which is to discover spiritual truth. Just prior to the lecture there will be the Annual General Meeting. This will be a brief event, (I assure you), which will commence at 10.00 am sharp. Please note that the venue for the AGM has been changed from that previously published. The venue is now at the National Art Gallery, Jalan Temerloh, off Jalan Tun Razak. If you are unable to attend, please send your proxy vote to the secretary, Nisha Dobberstein by 01 May.

1ST WEDNESDAY OF THE MONTH LECTURE SERIES:
SUFISM - THE MYSTICAL DIMENSION OF ISLAM - 07 May
Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Sufis, which is what practitioners of Sufism are called, see themselves to be on a spiritual journey toward God referred to as the path (tariqah). While all Muslims believe they are on the path to God, and will become close to God in Paradise after death and the 'Final Judgment', Sufis believe as well, that this is possible while one is alive. Furthermore, the attainment of the knowledge that comes with such intimacy with God, Sufis assert, is the very purpose of creation. This morning our speaker is Arshad Ashraf who has written various papers on Sufism, including a dissertation entitled Islam and Ethnicity in Malaysia that highlights the profound impact of Sufism on the emergence of Islam in Malaysia. Arshad is not only well versed in religion, but is also a savvy hi-tech entrepreneur. He is the founder and chief executive officer of eSmart systems. His team won first place in a business plan competition that was held for the first time in Malaysia last year.

Join us for an interesting morning that will enrich your knowledge of Islam and answer some questions about one of the lesser known branches.

INSTITUTE SENILUKS MALAYSIA
VISIT TO THE MALAYSIAN INSTITUTE OF ART - 09 May
The Malaysian Institute of Art (MIA) was founded in 1967 as a non-profit organisation. Its mission is "to provide the most conducive learning environment for affordable and quality education in the field of arts and design", and "to encourage the pursuit of creative excellence, IT knowledge and humanity". MIA has seven departments providing a range of three-year diploma courses in fine art, graphic design, illustration, photography, interior design, industrial design, and textile and fashion design.

We will visit these departments and the vibrant Research Centre focusing on local culture, traditional art forms and comparative studies. We will also see the Gallery exhibition showcasing graphic designs of graduate students. Choong Kam Kow, MIA's president will guide us around the college. A renowned artist in his own right, Mr. Choong was the first Malaysian fine artist to become a Fulbright scholar. This is a special opportunity to visit and see first hand a dynamic Institute of Art.

VISIT TO PORT DICKSON : LUKUT AND CHARPOYS! - 19 May
Our trip begins with a visit to Lukut Museum. Lukut was once the major town in this tin-rich area of Negeri Sembilan and in the 1860's impressed visitors with its well maintained gravelled streets and its Chinese shops built of bricks with tiled roofs, in contrast to Selangor where most towns only had wood and attap buildings. A curator from the Lukut Museum will guide us around this small but interesting museum (with some fascinating photographs) while explaining to us the importance of Lukut and why in 1826 a fort was built.

From there we will travel into Port Dickson to visit Raj and Neena Gill. This mother and daughter team has been working for two years with a small work force making charpoys - Indian woven beds. Traditionally made from wood and jute, the challenge has been not only to find the correct materials but to learn the specific weaving techniques (there will be a demonstration) to produce the necessary tension and resilience. We will hear from Raj and Neena that the challenge did not stop there as new materials and designs are now being used to bring charpoys into the 21^st century.

The morning will conclude with a delicious North Indian lunch after which you will probably want to test a charpoy before returning home.

Frank Swettenham's Influence on Selangor and the Federal Terrritory - 21 May
Sir Frank's legacy and contribution to Malaysia spanned 70 years from the beginning of extending British influence in the States of Perak, Selangor and Pahang, to 1946 when he opposed the Malayan Union. Between these two dates, in 1876, he went in pursuit of the assassins of James Birch, the first Perak British Resident, and was Governor of the Straits Settlements from 1901 to 1904. Most notably, he was responsible for the construction of the nation's first railway from Port Weld to Taiping, as well as roads, public buildings, lovely residences and the famous Taiping botanical garden.

Henry Barlow is the author of the latest and most definitive biography Swettenham. His other passions include natural wilderness, the outdoor life and entomology. He led a three-man entomological expedition to Mount Kinabalu in 1965 and in 1982 he published his seminal work, An introduction to the Moths of Southeast Asia under the auspices of the Malaysian Nature Society. He has been a permanent resident of Malaysia since 1970.

Come and find out about this extraordinary character, Frank Swettenham, who has left an indelible mark on history.

PERSIAN DELIGHTS: CARPETS AND CUISINE - 29 May
We have all admired beautiful Persian carpets on our travels and now is your chance to learn more about the history of these magnificent works of art which date back 2500 years.  The skill of carpet weaving has been handed down from father to son and was a guarded family secret.  Carpets were first simple articles of need - floor and door coverings to protect nomadic tribesmen from the cold, but the increasing beauty and quality of the carpets found new admirers among the elite. Iranian Reza Parhizkar will tell us about the designs, motifs and colours of various carpets, plus how to distinguish between machine made and the 'real thing'.  Reza is an expert in this field, so come along with all your questions, which he will happily answer.

After the talk, you can relax with a homemade Persian meal prepared by Reza and Cindy.  If you have never had Persian food, you are in for a gourmet delight.

COMMEMORATION CEREMONY, GOD'S LITTLE ACRE, BATU GAJAH - 14 June
The MCG has been invited by the Perak Malaysian Palm Oil Association to attend the annual commemorative ceremony at God's Little Acre in Batu Gajah on Saturday, 14 June at 7:30 am. This ceremony honours the many expatriates who lost their lives during the "Emergency" (1948-60). Included are many planters, colonial police officers, miners and civilians as well as a large number of British and Commonwealth troops who rallied to support this country in curbing the CT menace.

After the ceremony all participants will adjourn to the Kinta Golf Club, Batu Gajah for tea, coffee and refreshments courtesy of the MPOA. Prof. Khoo Kay Kim, eminent historian known to many of you through his MCG lectures, and Dato' J.J. Raj, formerly of Special Forces, will be giving a talk about that interesting period of history.

Given the early hour that we must be in Batu Gajah, we should leave KL by 5:30 am. I suggest that, unless there are numbers justifying a minibus (around 13 or 14), we should carpool. We should be back in KL around 1.00 pm. (Should it be decided to use a minibus, extra cost will be involved.)

Beyond Boundaries - 24 February
MCG members took an exotic journey back to the late 19^th and early 20^th centuries along the Silk Road and banks of the Nile River. Our group saw several examples of nomadic and semi-nomadic tents from Central Asia as well as a rare 19^th century Egyptian Ceremonial Tent. Tents played an important role in all Islamic cultures. We had a glimpse into the lifestyles of these cultures through an examination of the structures, artefacts, furnishings and decorations of these tents. They contained intricate and colourful textiles - woven rugs, bags, clothing and cushions in a variety of patterns and motifs. Our guide, Dr. Heba Barakat, is the curator of the exhibition Beyond Boundaries - Tents of the Islamic World, currently being featured at the Islamic Arts Museum of Malaysia. Dr. Barakat is an Egyptian scholar and has written an interesting and beautiful book of the same name that was published along with the exhibit. As our members were taken through the exhibit, we were given the VIP treatment. We had ample opportunity to have our questions answered and were allowed to go inside one of the tents to absorb the atmosphere and see the artefacts and furnishings up close.

Tents were developed according to how people lived, the weather conditions and what materials were available. The Turkmen Yurt was the first one we saw, It measured 5.8 meters wide and 3 meters high. It was made of steam-bent willow rods, a tension band, a lattice network of smaller reeds for the walls and covered with 20-30 layers of wool felt. These layers could be removed or added according to the weather. There was an opening in the centre of the dome for ventilation and we were told that it was compartmentalized for women and men. The tent contained typical furnishings including carved wooden trunks for jewellery and valuables as well as beautiful cushions and rugs. Dr. Heba informed us that it could be disassembled in one hour and required only two camels to transport it.

The next tent was the Nomadic Black Tent which is seen in northeastern Anatolia, Turkey, and western Iran. Its covering panels were made of woven goat hair which is oily, waterproof and expandable. It was more simple than the first, lacking the latticed walls, and was more of a rectangular shape. Due to its structure, it lacked good ventilation, so cooking was done outside. One camel or donkey could carry it.

The elaborate Egyptian Ceremonial Tent was next. It was a single pole type tent and was used for marriage ceremonies. The entire covering was made of an intricate patchwork of colourful designs and calligraphy. The primary colours were light and dark blue, red and white with touches of yellow. Inside the tent was a velvet wedding robe of midnight blue, with gilt embroidery in a pattern of floral vines and arabesques which had actually been worn in a wedding.

Next was the Kirghiz Yurt which was similar to the first one, except that it had a more decorative exterior. The shape of the latticed domes of these tents indicates the owners' tribe. These nomads were interested in patterns and used a variety of symbolic motif patterns in their weavings. Some examples were: the tree of life; tulips; carnations; and pomegranate flowers (symbols of abundance and fertility); and the ram's horn (signifying success and strength).

The last tent was a replica of a Mongol Yurt from Ulan Bataar. Structurally, it was much different in that it had two central wooden poles and needed to be sturdier because of the harsh weather conditions. The poles were decorated, painted and gilded. Its central hearth is the heart of the home and had a chimney. As you might imagine, this type is moved less often.

Many thanks to Dr. Barakat and be sure to pick up her book for more information on this intriguing exhibit.
- Susan Gelineau

MUSLIM WOMEN CHALLENGE: RELIGIOUS EXTREMISM IN MALAYSIA - 5 March
It was truly inspiring to hear the enigmatic Zainah Anwar talk to MCG again on the work of Sisters In Islam (SIS) and its impact on Malaysians as well as keeping us abreast of the situation in other places. Although she evokes different reactions from different groups, there is no doubt that the work that SIS does and in particular, her personal devotion to issues pertaining to women/gender/equality/social justice, have created much awareness in the public arena in Malaysia.

In her presentation Zainah raised several points. Despite the tragedy of 9/11, it has in fact brought greater awareness of Islam into the open and has forced various parties to engage with the religion. This should be the time to expand the space for more discussion on religious extremism and to challenge it if necessary. In Malaysia there are many issues that need discussion amongst the various constituencies, in particular with regard to syariah law and hudud, the codification of the most conservative view, the role of state and federal governments and legislature with regard to religion, role of education and the link between politics and religion. Despite the issues at hand Zainah is optimistic about the future and she thinks that SIS will continue to use various forums to bring forth different or alternative views and force parties to rethink positions.

She also discussed the work that is undertaken by other NGOs in Indonesia and Nigeria to elevate the position of women in these countries. It appears that in countries where there is religious revivalism, there can be adverse effects on women, and if such issues of discrimination or gender bias are not attended to, the women suffer undue hardship. As an example, in some parts of Nigeria women are not allowed to ride on motorcycles (which is the cheapest form of transportation) and this inevitably affects the mobility and economic position of women. In Aceh women who do not wear the hijab in the 'hijab zone' can be subjected to yellow paint being thrown on their hair. Women's groups in such environments face formidable challenges as they are expected to remain silent and if they do challenge, they are seen as challenging the religion. One of the reasons that can be attributed to the rise of such issues is that those who are trained in religion do not have other knowledge outside the religion and those who have secular training have little or no knowledge of religion.

Zainah sees the role of SIS and other women's groups as equipping women with basis and arguments within the religious framework. Many groups have formed alliances and share with each other research materials that help to promote progressive interpretation. Indonesia is a fine example of an environment where a lot of work on gender/religion is being done and there is quite a healthy religious discourse ongoing. Public education is very important and SIS worked on a training module last year.

At the end of the discussion, we realized that her work is far from done; yet she continues to march on with continued passion and enthusiasm, and we all wish her our very best!
- Azizah Mohd Noor

Explorers' Meeting - 10 March
Explorers' March meeting took us to the former Ladang Sung Lee, the centre of the 'black' communist Bentong area at the height of the Emergency. This estate was a notorious centre for communists (CTs) and said to be adjacent to the jungle site of the important April meeting in 1952 for the Central Committee and Chin Peng's base camp. It is known that this area was where Musa Ahmad and his forces stayed for three months in September 1951, just after they had ambushed and killed Sir Henry Gurney at Fraser's Hill. They were joined by other CTs under Sui Cheong and those under her husband Sui Ma, commander of the 11th regiment, before moving up to the Kuala Lipis area. Not surprisingly, 'Operation Sword' was particularly focused on this area.

Our guest speaker, Professor Khoo Kay Kim of the University of Malaya, took a broad perspective and put the Emergency firmly within the context of the historical and social aspects of the communist movement in Malaysia from the early 1920's onwards. Professor Khoo's theory was that communism mainly failed because it took no account of the political and social affiliations of Malaysia's diverse ethnic groups, and to a lesser extent, because the CTs themselves were divided by split loyalties between the Chinese communist movement and Communist International.

The Malayan communists were deeply influenced by, and came out of, the Chinese political upheavals in the early 20^th century. Political affiliations were broadly cohesive within the specific Chinese groupings who tended towards occupation specialisation. Thus the natural supporters of Sun Yat Sen and the triads were the Cantonese, who were mainly urban but not in charge of the few industries; the tin mining Hakka who were converted through night schools for adult education; and the Hainanese who worked mainly with Europeans and in the rubber plantations. The Hokkienese were not communist sympathisers because they were the wealthy from the import/export trade.

Historically, communism in Europe was preceded by anarchism and was rooted in the urban working classes. However Malaya differed from other candidates for conversion to communism because there were no large industries and most recruits were in minor occupations (cobblers, rubber tappers, miners etc). Not surprisingly, the anarchist movement was strongest in the urban areas of the Straits Settlements and the more developed Malay states but fizzled out in 1925 after a botched attempt to assassinate the Governor of the Straits Settlement in Penang, and universal revulsion to the results of a bomb thrown into the Chinese protectorate.

The failure of the anarchist movement coincided with the death of Sun Yat Sen in 1925, the splitting of the Kuomintang and subsequent putsch of Chiang Kai Shek's nationalists against Mao Tse Tung. The 3^rd Internationale from Moscow filled the vacuum of leadership during Mao's wanderings. These events in China coincided with large numbers of Javanese communists moving to Malaya, especially to Johore and Selangor plantations, following the crushing of the Indonesian (mainly Javanese) communist uprising by the Dutch in 1926. These communists had traditionally looked to Moscow, and in later years, this influence created split loyalties within the CT movement.

All these components became part of the Malayan Communist Party which was established with the help of Ho Chi Min's Vietnamese Communist Party in 1930, and began the sabotage of rubber plantations in a war against the fascists.

Differences with the communists were put aside during the Japanese occupation years and The Malayan Peoples Anti-Japanese Party (MPAJA) was formed.

At the end of the war, all co-operation ceased and antipathy from Malays and Indians to communism in particular, but Chinese in general, was stiffened by the sight of retribution taken by the MPAJA against those people who had collaborated with the Japanese - to Malay and Indian eyes it appeared to be Chinese people killing Malays or Indians. Malays were further incensed by the perceived loss of political control of their country to the Chinese because the MPAJA assumed full control of Malaya in the interval between the end of the war on 15 August 1945 and the return of the British on 03 September 1945. During the period of the British Military Administration, racial riots occurred.

Therefore when the British set up a Malayan Union in April 1946, which granted citizenship and equal rights to non-Malays there was massive opposition to the Union and considerable racial tension. The British dropped the idea of a Malayan Union, introduced the Federation of Malaya in 1948 which revived the old status of the Malay States, and quickly moved to curb the Chinese communists.

This was the scene on the eve of the Emergency.

On the one side was the Malayan Communist Party made up of:

1. Chinese communists, mainly tin mining Hakka, rubber tapper Hainanese, and urban Cantonese who took direction from China and Communist International from Russia; and
2. Indonesians of mainly Javanese origin who looked for direction from Moscow.

On the other side were:

1. The Malays who were deeply aware the communists wanted to set up a communist order in the country;
2. The Indians who were influenced by Chandra Bose, the founder (during the war) of the Indian Independence Army in Singapore to get the British out of India, who was never a communist. When India achieved independence on 17 August 1947, John Thivy, founder-president of the Malayan Indian Congress, joined the Indian government and had no interest in any Malayan independence movement;
3. The Hokkien Chinese and other wealthy towkays who were influenced by Chiang Kai Shek and the Kuomintang, and thus opposed to communism.

By 1947 the communists knew they could not capture the country by constitutional means; they opposed the Federation of Malaya, and began to try to oust the British by preventing a revival of the economy on the rationale that if the country was not rich the Brits would not want it. The Emergency was declared in the middle of 1948 but the British did not have enough resources to fight the battle. This changed in 1950 when the Korean war broke out and the price of rubber increased dramatically, thus allowing Britain to pay for material and troops from the UK and the Commonwealth.

The main reason why communism failed to prevail was that the communists never took any regard of ethnicity. The main barrier that the CTs were never able to crack was that the movement was perceived as a Chinese party not a communist party. It was compounded by a fatal error that Chinese language was the medium of communication for the CTs.

In Malaysia people still like to preserve their ethnic cultural identity. The Indonesian slogan of 'same feelings, same level' (basically a communist slogan) did not resonate in Malaya. The communists punished those who did not cooperate and alienated the people, and the Pan-Malayan Islamic Party never supported the communists. By 1954 the communists changed strategy and started trying to win the hearts and minds of the people, but by then it was too late.

Recommended Reading:

• Barber, Noel : The War of the Running Dogs- Malaya 1948-1960, Arrow London 1989 first published 1971
• Chapman, Spencer : The Jungle is Neutral, London 1957
• Short, Anthony : In pursuit of Mountain Rats (first published as The Communist Insurrection in Malaya 1948-1960, Frederick Muller 1975) Cultured Lotus 2000

KRAFTANGAN (CRAFT COMPLEX) TRAINING CENTRE Tour - 12 March
We met at Bangsar Shopping Centre at 9.15am, and Leni Chan helpfully sorted the car pools with muggins me to lead the way (I knew how to get to Templar Park Golf Course - so assumed I could find the craft centre nearby??). Twenty of us intrepid travellers headed out on the Kuching Road and through to the Old Ipoh Road in five cars, and took less than 30 minutes to arrive at the correct destination turning right just after the Shell service station - such easy directions!

Mahizan BT Hashim, a delightful administrative lady who was extremely helpful throughout our tour, led us upstairs to a huge conference room. We were seated and met the principal of the college, Tuan HJ Shamsul Baharin Abdul Mutalib, who immediately told us to call him Haji Sam. He was a very welcoming and enthusiastic speaker, and explained to us the whole concept of Kraftangan Malaysia and what the Malaysian Government's role was in providing such a venue to art/craft students around the country. He spoke of the Legacy and Vision (Warisan dan Wawasan) allowing national and traditional crafts to be continued with skilled students, who could then go out into the workforce and earn good money, while providing the community with excellent products. The students were always highly sought after, because it was well known that they had excellent training at the centre. This centre is viewed as the learning centre for the local crafts, whereas the head office is part of the Kraft Centre in Jalan Conlay, where products from skilled craftsmen and women around the country are sold.

The 380 students live on campus and are paid almost RM300 per month by the government. From that amount they must pay for all their meals. They complete a two-year course - certificate; or a three-year course - diploma, and spend 30% of their time doing academic work, and 70% performing practical work. This college is different to most universities in that the practical work is creative and individualised. They learn from master craftsmen/women who have been chosen from around the country because of their skills, and they do a lot of their own designs. It seems that if any of the students' abilities stand out, they get asked to stay on once they have completed their course at the college, or they leave early as University lecturers around the country come to the college to encourage students to enrol in their own courses. The ratio of males to females is about one to three with most students being Malay, and with a few other races from East Malaysia. <

Students applying for positions are taken from all the states in West and East Malaysia. They have to be 18 years or older, and have at least a credit in art in final year high school. Academics are not seen as the highest priority, but students need to work hard to keep up with the curriculum expectations, as most projects are completed over two weeks, then the next one is started. Those who do not complete the craftwork set in class are expected to complete it on their own. There is a library that the college is very proud of, which the students can use as a resource centre, with computers, books and various other materials. The craft courses on offer include ceramics, batik, basketry/cane, jewellery (silver), woodcarving and weaving. Students seldom move from one craft to another, but all do a short course on packaging, which we saw during our tour.<

The plan is to enlarge the facilities to around 800 students over the next three years, and the college is currently extending to allow for more student accommodation. Haji Sam was trying to encourage some of the ladies from the MCG to come out to the college and do a shortened course with the centre, as well as converse in English with the students. We enjoyed a selection of food for morning tea and then were taken on a tour, to view the facilities and meet the students and teachers. The facilities were quite impressive, with modern and traditional tools of the trade, and students busily working on their current projects. At the end of the tour, Leni thanked both Haji Sam and Puan Mahizan and presented some biscuits to be shared with the students. We all left thinking the facilities provided an excellent environment to learn art and craft skills and it gave me a warm fuzzy feeling to know that the traditional skills of specialised Malaysian craftsmen and women will continue for years to come, and we can continue to be able to buy such wonderful local products within the country. Go out and view the facility yourself, you will be pleasantly surprised, or you may even wish to try a short or long course.. Tours can be arranged by calling the centre - 6092 6072, or email mahizan@kraftanngan.gov.my for more information.
- Jenny Savage

VISIT TO SHARIFAH ZURIAH ALJEFFRI'S STUDIO - Monday, 17 March
Only a handful of MCG members signed up for this visit. Pity! You missed a great opportunity to share a few hours with this renowned artist. Not only were we warmly welcomed into Sharifah's cosy home, but she also took the trouble to demonstrate her art to us. We first gathered in her back garden, in the bright sunlight, surrounded by a variety of greenery. Sharifah set up a wooden frame on which she stretched a blank piece of silk which, brushstroke by brushstroke, was soon swathed in turquoise. She then proceeded by adding irregular patterns in yellow. I felt we were let into a secret when Sharifah unveiled her latest technique, that of spreading grains of salt on the wet fabric. These would melt and somehow 'pull' the colours and we saw with amazement beautifully abstract pinnacle-like patterns appear as the silk gradually dried.

Sharifah explained to us that she was trained in Australia and that she is the only person in Malaysia using this particular technique of silk painting. She also imports all her paints from Australia and sends her pieces there to be steamed, the final process that sets the colours. She also applies this technique to crinkled chiffon and georgette and admits that she is forever experimenting. Her choice of rich colours is deliberate and - in my humble opinion - seems to reflect the brightness and warmth of this tropical climate, the green hues of the jungle and the whole colour spectrum of its orchid

As we all know, Sharifah is also an established painter of calligraphy and we felt privileged when she invited us to her studio upstairs. Here we entered a different realm altogether, that of Sharifah's inner journeys, that of a crusader sensitive to injustices and human conflicts. Her medium here is Chinese brush painting, mostly black and white, on rice paper, flat or crumpled. And her statements are powerful: the Bosnian series, the lotuses, the mountains. She very willingly demonstrated her calligraphic art by painting Rahim (merciful) and Salam (peace) two of the 99 attributes of Allah. It was fascinating to watch her. She paints seemingly effortlessly with such precision, bringing the elegant letters to life and giving them depth and strength. Since we had been watching her do all the work, Sharifah now invited us to try our hand at Chinese brush painting. After some hesitation, I was coaxed into stepping forward. I attempted to write my name in jawi, alas with rather clumsy results. A second try with Sharifah's guidance and her final personal touch, made me the proud owner of a piece of calligraphic art!

This fascinating morning ended with an animated discussion over refreshments gracefully offered by Sharifah. These few hours allowed us to discover a dedicated, sensitive and talented artist guided by her faith and fully aware of social and environmental issues. I find her principles particularly relevant: Have compassion in your heart, justice in your actions and peace in your relationships.
- Colette Hassan

LECTURE : JOURNEYS THROUGH SOUTHEAST ASIA - 02 April
Writer and lawyer Karim Raslan spoke to us about the challenges facing Malaysia today. He discussed these challenges under three headings - Political, Economic and Socio-Cultural.

Politically he described Malaysia as a democracy constrained by lack of freedom of the press, lack of freedom of assembly and issues of civil liberty and independence of the judiciary. He used the analogy of the boa-constrictor where democracy would slowly be strangled by lack of these rights.

Economically, he felt that whereas Malaysia used to have a low cost base it had now lost its competitive edge and would lose out in world markets to China. He thought that because the government controlled labour and capital according to race this restricted development. He felt that the only way to expand the knowledge base was for Malaysians to all learn each others languages to broaden and deepen multiculturalism.

Socially, he informed us that the Malay education system limits its students and does not equip them to cross the racial divide. In fact 40,000 Malay students are in the

Chinese education system, and most Chinese parents take their children out of the Malay public education system. He felt that privileging the Malay community isolated it and made it less competitive. He suggested that positive discrimination should be means-based rather than race-based.

All in all Karim gave us a very thought provoking talk and those who have not done so are recommended to read Ceritalah - Malaysia in Transition and Travels through South - East Asia- Ceritalah 2, his non-fiction compilation of articles written for major newspapers. He has also written a book of fictional short stories entitled Heroes.
- Suzanne Davey

Museum Day 18^th May at IAMM
Every year IAMM celebrates Museum Day with a range of special activities including demonstrations. For further details see the "What's On" section of the local newspapers.

The Mysterious Keris
Sculptures of the keris dating back more than 400 years can be found on the walls of Chandi Borobudur in Central Java, where carvings believed to have been used in meditation have been discovered.

Many believe that the keris may have taken 200 years to evolve into its present form, with the first prototype developed between the 9th and 14th centuries. Grouped under stabbing weapons, the keris has been given different names. In Aceh, Indonesia, it is known as the rencong whilst in South Sulawesi, it is called the badik. In West Java, it is the kujang.

Mythologically, owners of keris are required to conduct special ceremonies to retain the weapon's fabled supernatural powers. Keris, we are told, have guardian spirits that give great power to their owner. (Some believe the keris has the power to make the owner invisible.) Owners have to wash and 'bathe' the keris on the first day of the Javanese lunar year with special offerings consisting of flowers, rice and incense. Ill-treatment or neglect of the keris may cause the guardian spirit to depart for its home in the spiritual world, leaving the keris powerless.

The history of its origins is shrouded in the mists of time. Sagas and legends surrounding the keris provide an absorbing insight into the culture and customs of the Malay people of the distant past. Today the romance of the keris is woven into the fabric of Malaysian history and even the most level headed people will swear to the magic that surrounds it.

However, no keris can beat the legendary Taming Sari (named after an Indonesian warrior). Legend has it that whoever is in possession of this keris will attain invulnerability - that was probably why two Malay heroes, Hang Tuah and Hang Jebat, sought after Taming Sari. The King of Majapahit presented Taming Sari to Sultan Muzaffar Shah, after Hang Tuah won a challenge. The Sultan was in Majapahit to ask for Puteri Raden Galoh Kirana's hand in marriage, and Hang Tuah and Hang Jebat were two of his bodyguards.

Hang Jebat was the champion of justice who died a tragic death when Hang Tuah killed him in a duel (instigated by the sultan) that supposedly lasted three days and three nights. Hang Tuah's dagger (Taming Sari) fatally wounded Hang Jebat. The story has it that Hang Tuah was so ashamed to have killed his own childhood friend in the name of loyalty that he returned the keris to the Sultan. Dang Wangi was the consort of Hang Jebat, and as Hang Jebat was taking his last breath Hang Tuah promised he would always look after her.

However, Hang Tuah and Hang Jebat were not exactly paragons of virtue, but members of the 'budak raja' (Raja's boys) who were basically mercenaries, cut-throats and ne'er-do-wells, given license by the sultan to do whatever nasty things he needed done on his behalf. Nevertheless, when it came to the sultan, their loyalty was absolute. (This 'elite' group of budak raja, are recorded in the street names of KL - Hang Tuah, Hang Jebat, Hang Kasturi, Hang Lekiu and Hang Lekir.)

A visit to Malacca would not be complete without a visit to the 'Sultan's wooden museum' where the two warriors can be seen represented in their fight to the death, and the accompanying text will explain what happened.

Another legendary keris that has captured the imagination of many, is the Mahsuri Keris. It was said that no other weapon could kill the innocent Mahsuri, who was wrongly accused of committing adultery. It was not until a broken-hearted Mahsuri informed the executors of a magical keris from her ancestors that they managed to execute her. Unfortunately she was executed before it was revealed she had been falsely accused of khalwat.

Besides such legends, there were frequent tales of the keris rattling in its sheath to warn the owner of potential danger. In Java, it was believed to be disrespectful to unsheathe the keris after sunset. Furthermore, only the owner could handle the keris if it was to retain its spiritual power. In such cases, the keris has to be frequently oiled to appease the spirits.

A visit to the Islamic Museum here in Kuala Lumpur, is an opportunity to view these 'magical' weapons as they lie silently behind their glass protection. Is the protection for the keris-or the spectator? Whatever the answer, the keris are a fascinating subject and often of great beauty.
- Jan Thornton

Sutra Dance Theatre presents Sutrarasa
A festival of contemporary Dance Theatre and Music, May and June, 2003

• Visitations - 20-24 May at MTC
  Ramli Ibrahim and Sutra dancers
• Temper - Spirit of Gamelan - 25 and 26 May
  Gamelan Club at Sutra Amphitheatre
• Vaitharani - The Crossing - 30-31 May + 01 June
  Anita Ratnam, one of India's major dance icons and her dancers, at Sutra Amphitheatre
• Passing - 6,7 & 8 June, at Sutra Amphitheatre
  Works choreographed by Wong Kit Yaw
• Temu - 13, 14 & 15 June, at Sutra Amphitheatre
  Works choreographed by Tandak Dance Theatre and Ramli
• Seri - 20, 21 & 22 June, at Sutra Amphitheatre
  Judimar Monfils, Guna and Weijun

Chapter I
The Merlion and the Hibiscus
This anthology brings together a collection of short stories from 17 established Singapore and Malaysian writers who write in English. These writers span three generations and the topics chosen by the authors vary from the inherited legacy of colonialism and the Japanese occupation to those themes of emotional and psychological dislocation inherent in any multi-racial society containing marginalized groups of individuals.

Karim Raslan's Neighbours explores the theme of isolation and sexual un-fulfilment in urban Kuala Lumpur, and many of the other stories have a woman as the main character, in her role as a mother, a wife, a daughter or a friend. Gopal Baratham's The Interview gave us a totally different perspective on the Japanese character during the occupation, and Lloyd Fernando's Surja Singh gave us yet another perspective on the desire of an Indian soldier to rid himself of the yolk of British colonialism within the confines of his essentially British sense of fair play.

We were extremely lucky to have the author of one of the stories, Dato' Dr Shanmughalingam (who is happy to be known as Shan), as our special guest for our discussion. He broadened our perspective on Malaysians writing in English. He told us how hard it was for these authors to get published, to achieve the recognition they so richly deserved. His own story was a fascinating one, having been brought up in a Tamil family with Tamil friends in his early childhood. He then made mainly Chinese friends at school and mainly Malay friends during his time in the Public Service. His background was thus that of the truly multi-cultural Malay. He expressed regret that the current generation of Malays with their racially segregated school system could not have a similar opportunity to make cross-cultural friendships.

Many of us particularly enjoyed his story, Victoria and her Kimono, set during the Japanese occupation. It told the story of a Tamil Malay schoolteacher educated in the colonial era, so steeped in English colonial tradition that "he not only thought in English, he even saw in English", and his counterpoise, that lover of Tamil movies, his ever resourceful wife. This story employed a delightful sense of humour to get its message across and we were delighted to have Shan bring it to life for us by reading an extract out loud, revealing so many nuances of the story.

Shan is a great advocate of Malaysian English writing and we will endeavour to include further Malay writers in English in our next year's selection of books.
- Suzanne Davey

Chapter II
Family Matters by Rohinton Mistry
Nariman Vakeel is a former professor, now widowed and living with his stepchildren in his large, old apartment in Bombay. He has Parkinson's disease and is forced to move in with his own daughter and her family when he suffers a broken ankle.

Family Matters (which was short-listed for the Booker Prize) explores how each member of this extended family is affected by Nariman's incapacity, interwoven with Nariman's memories of his love-torn past. The clear prose made it a delight to read and well-drawn characters going about their daily lives drew the reader easily into modern day Bombay. Whereas we could all relate to the dilemmas in caring for an elderly relative, the story succeeded in immersing us firmly in Indian culture whilst adding a large chunk of black humour and moments of sheer happiness. The book also touched on poverty, corruption, political intimidation and religious fanaticism. One minor character who intrigued us all was the letter-writer who kept us up to date on happenings outside Bombay.

A glossary would have helped with some of the Parsi, Hindi and Gujerati words but this in no way detracted from the story as many were apparently food or ritual words for which there is no real translation.

Family Matters (double meaning clearly intended) is highly recommended and Rohinton Mistry is an author worthy of further attention for his other award winning books A Fine Balance and Such a Long Journey

Thanks to Archana for hosting and providing the right atmosphere with wonderful Indian snacks!

April's book for Chapter II is Sorrow Mountain by Ani Panchen
- Jill Thistlethwaite

Chapter III
Kalimantaan by C. S. Godshalk
C. S. Godshalk, who lives north of Boston, began Kalimantaan while working in Southeast Asia. Her short stories have been widely anthologised. There was nothing available on the internet about this author. This book was written in a way that made it hard to follow, and most of our group thought the author should stick to short stories.

Kalimantaan is a novel about a young Englishman who founded a private raji on the north coast of Borneo 160 years ago. This eventually grew to encompass a territory the size of England. In this world, a version of Victorian colonial society came into contact with one of the most violent cultures on earth. The author describes the result: extreme brutality with some pockets of tenderness.

Getting through this book was difficult and aggravating. There were many unfamiliar words used, without descriptions being included in the glossary. The main character we felt was not well developed. Although the author makes mention of a deeper story residing in the realm of the heart, we didn't think this was a love story. It described how difficult it was for the women and children to live in such an environment.

Most of our group liked the actual storyline but not the way it was presented in this novel, although one group member did enjoy the book. This is not an easy read, and we decided as a group we would not recommend it.

Many thanks to Arlene Weatherdon for hosting the meeting this month.
- Sue Gauthier

The Merlion and the Hibiscus : Contemporary Short Stories from Singapore and Malaysia, edited by Dipika Mukherjee, Kirpal Singh and M.A.Quayum.

The facilitator, Geraldine Moores, treated us to a very erudite explanation of the way English was influenced once Malaya became independent. In Singapore the medium of instruction continued to be English, absorbing some idiomatic local expressions to become what is now known as Singlish. In Malaysia, Malay became the medium of instruction (except in Chinese and foreign schools) and would become Minglish. There is little difference between the two and the government is now trying to reintroduce English as the medium of instruction, starting with science and maths.

Writing in English was considered unpatriotic until fairly recently. However, there is now a revival in favour of the use of English in literature since novels, autobiographies and short stories are attracting the attention of publishers, both local and abroad.

The Merlion and the Hibiscus is a collection of l9 short stories from Singapore and Malaysia. The authors are Malay, Chinese and Indian and our group felt that their combined work did reflect their society with its ambiguities; the subservience of women, incest and the abuse of children, as well as a pervading, suppressed but real, sexuality.

Most of the stories were well written with the exception of Monologue II, unanimously found unreadable. The best story, all agreed, was Kimmy. The heroine is a nine-year-old girl unwanted by a mother who shoved her in the oven and sacked the maid who rescued the baby. With great sensitivity and a very light touch 0vidia Yu, the author, takes one through Kimmy's life of rejection, torture and sexual abuse with only the love of the older and wanted daughter to soften maternal masochism.

Victoria and Her Kimono was our next choice for its humour and characterization of the marriage of a stick-in the mud teacher of English, straight out of the past when only English mattered and his volatile wife. Her wearing a kimono during the infamous Japanese occupation, so much in character with her acting ambition, saves his life.

The unexpected reactions of a prudish straight-laced peeping woman in Neighbours was praised as was Mariah, which tells how undeserved jealousy drives a faithful husband to get a second wife.

Finally, it was felt that, good as it is, The Merlion and the Hibiscus would not make a suitable book to send home because to do it justice one has to have lived here, otherwise, stories like Mala, the abused girl being trained by her husband to become a prostitute, would not make sense.
- Taya Zinkin

Whoever attended the great lecture by Karim Raslan at the beginning of April and didn't buy their own copy of his books, I would like you to know that we have all of them in the library. If  Karim Raslan is unknown to you, I can highly recommend  this young Malaysian writer, describing modern Malaysia with deep knowledge and a good sense of humour.

• Heroes and other stories
• Ceritalah - Malaysia in Transition
• Journeys through Southeast Asia - Ceritalah 2

The Events Planning Team is looking for motivated, energetic and enthusiastic new members.  As the new year begins for the MCG, we are looking for some new blood to inject into the group!  If you are interested in checking us out, please call Gabriela Cabral at 2161 4139 or email mcgevents@yahoo.com

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 thewingfields@pd.jaring.my and the date of its receipt will determine your placement on the waitlist.

Reservations - When making email reservations for events, please send one email for each event and place the event title on the subject line. Telephone reservations can be made Monday to Friday

Wait List - Events Planning follows a policy of booking places for events on a first come first served basis. If an event becomes full then a wait list is created and participants will be informed as soon as possible if a place becomes available.

Vouchers - For events requiring pre-payment with a voucher, please book by email or phone before sending the voucher.

Cancellations - If for some reason you cannot attend a programme when you have reserved a place please let the Events Planning Team know as soon as you can.

Cancellations received within less than 48 hours are only eligible for a refund if the vacancy can be filled from the wait list or if the person can find another member to take their place.

Refunds - Refunds can only be given if EP has 48 hours notice of a cancellation. Please note that some events have a cancellation time of longer than 48 hours, this will be indicated in the description of the event.

Eligibility - Please note that all events, apart from the monthly lecture are for Members only, unless otherwise stated.

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