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Bridal Chamber

Wedding Ceremony

     Unlike modern wedding ceremonies which last only for a day or two, the traditional Peranakan wedding is a twelve day affair which is usually carried out in the bride’s house. We shall now investigate the series of elaborate ceremonies that take place to officiate the marriage.

     The Cheo Thau ceremony is one of the most important ceremonies and marks the first occasion when the bride and bridegroom will wear their authentic wedding robes.

      The actual wedding ceremony will only take place before noon that day, after the Cheo Thau ceremony. This ceremony is one of great fanfare where the groom heads a procession of seronnee (a musical instrument), musicians, men carrying umbrellas, and lanterns. The whole troop will then proceed to the bride’s residence after a series of rituals at his home.

     Next, follows the Chin Pang Ceremony which marks the first meeting between the couple where the bride would lead the groom into the bridal chamber where he would unveil her. Together they would be served tea and a bowl of kueh ee – small white and red dumplings in a sweet broth. 

Question:

1: Did you know, this symbolic act was believed to bless the newly weds with sweetness in their marriage?

 A Pak Chindek, and a Sang Kek Um (the wedding masters and mistresses respectively) are most often required because traditions become so complex that weddings need to be orchestrated by wedding specialists.

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2: Did you know that even the position of the feet during the 1^st meal of the couple was thought to predict who could have the upper-hand within the marriage.

 The third ceremony takes place in the bridal chamber. This is called chianh sia. This ceremony is amusing and unique because friends and guests of the bridegroom would gather in the room and tease the bride with the hope of inducing laughter from the bride. And if the bride does indeed break out into uncontrollable fits of laughter, the unfortunate groom would have to treat all the guests to dinner. 

     The finale of the wedding ceremony, would be the dua belas hari or Twelfth Day ceremony, where the marriage would be conformed and approved by proof of the bride’s virginity. Firstly, the bride’s parents would invite the bridegroom’s mother to inspect the bloodstain cloth. She would be invited to perform a test by squeezing lime juice on the blood stain cloth in hope of ascertaining the authencity of the stain. However, she would normally refrain from performing the test as it would also demean the bride.

     In today’s fast-paced and modern society, it is disheartening to see the lavish and elaborate Peranakan wedding fast vanishing. Few young Peranakans these days are interested in going through the laborious twelve-day wedding ceremony and very few older generation Peranakans can remember accurately the complex procedure and rituals associated with it. Therefore, what we can do now is only to preserve the unique bridal furniture and costumes as a remembrance of our roots.

Floor plan for Baba Nyonya house

Floor plan

The floor plans show the interior design of a  typical Peranakan house, consisting of the following rooms, the ancestral hall, the living room, kitchen, bridal chamber, bedroom and library.

     The Peranakan house can be said to symbolize the Peranakan culture. It is the setting in which Peranakan art, ritual and tradition are most clearly expressed. This is also the reason why we chose to introduce this website to you by bringing you through the rooms of a typical Peranakan house.

     The traditional Peranakan house, with its eclectic mix of furnishings, reveals how the unique Peranakan community has enjoyed a lifestyle both deeply rooted in Chinese tradition, and receptive to the cultures of other local communities.

"The exterior design of a Peranakan house is much influenced by the European style of architecture, while the interior design follows the Chinese style. The house can be extended beyond the original structure repeatedly." 

 

 Mr. Peter Wee, committee member of the Singapore Peranakan Association.

Cloth of Baba and Nyonya

The Peranakan retained most of their ethnic and religious origins (such as ancestor worship), but assimilated the language and culture of the Malays. The Nyonya's clothing, Baju Panjang (Long Dress) was adapted from the native Malay's Baju Kurung. It is worn with a batik sarong (batik wraparound skirt) and 3 kerosene (brooches). Beaded slippers called Kasot Manek was a hand-made with much skill and patience: strung, beaded and sewn onto canvas with tiny faceted glass beads from Bohemia (present-day Czech Republic).

In modern times, glass beads from Japan are preferred. Traditional cast Manek design often has European floral subjects, with colors influenced by Peranakan porcelain and batik sarongs. They were made into flats or bedroom slippers. But from the 1930s, modern shapes became popular and heels were added.
Kebaya income was commonly worn by Chinese ladies in Javan coastal cities with significant Chinese settlements, such as Semarang, Lasem, Tuban, Surabaya, Pekalongan and Cirebon.

It marked differently from the Javanese keyboard with its smaller and finer embroidery, lighter fabrics and more vibrant colors. They also developed their own batik patterns, which incorporate symbols from China. The kebaya income fit well with vibrant-colored Kain batik pesisiran (Javan coastal batik), which incorporated symbols and motifs from China; such as dragon, phoenix, peony and lotus. For the Baba they will wear baggy lokchuan (which is the Chinese men full costume) but the younger generation, they will wear just the top of it which is the long sleeved silk jacket with a Chinese collar or the batik shirt.

Refence from: http://www.thebabahouse.com.my/about-us/baba-nyonya-culture.htm

Fashion clothing Baba Nyonya

Clothing Baba Nyonya

Wearing grandmother

Kebaya cloth

Report of Baba and Nyonya

Introduction

      In the modern society of today, many Peranakans have become detached from their roots, especially the younger generation. They show little interest in their culture and do not have the faintest idea of their own heritage. Some of the younger Peranakans feel that the Baba culture is chaotic and confusing. They are completely out of touch with their roots. What has caused this?

       We will give some insight into the heritage of the Peranakans and hopefully provide an opportunity for both young and old to get in touch with their roots. The subtitles 'Those Born Here'  gives us an introduction to the Peranakans.

‘Those born here’

The term Peranakan simply means "those born here". The Peranakans are the descendants of cross marriages between the Chinese and Malays. In the Sejarah Melayu (Malay Annals), it was recorded that a   Ming Dynasty princess, Hang Liu, arrived in Malacca to be wed to the Malacca Sultan Mansur Shah (1446 - 1459). Part of the princess's entourage included five hundred youths of noble birth who settled in the city. These youths in the early fifteenth century might have intermarried within the Malay community, therefore starting the first generation of Peranakans. The term 'Baba', is another name people widely used for Peranakans. However, 'Baba' can also refer to male Peranakans while the women are known as Nyonyas or if they are older, Bibiks.
          Often, people refer to the Peranakans as Straits Chinese and the terms, Peranakans and Straits Chinese, have been used interchangeably. There is actually a slight difference between these two terms. Straits Chinese refers to the Chinese born in the former Straits Settlements, comprising of Penang, Malacca and Singapore. A Straits Chinese is not necessarily a Baba.

Princess Hang Li Poh (韓麗寶) and Sultan Melacca Mansur shah

Hang Li Po (韓麗寶) was the 5th wife of Sultan Mansur Shah (reigned 1456-1477), the 6th Sultan of Melaka.

 Controversies: It is disputed whether Hang Li Po ever existed, as she was never recorded in the Ming Chronicles, nor in the genealogical record of the imperial house of Zhu, the royal family of the Ming dynasty. In addition, the Ming decorum of rites, governed by the Ministry of Rites, in the matter of bestowing the title princess always used two characters followed by the title Gong Zhu (公主), a title denoting blood-relation to the Emperor, or Jun Zhu (郡主), indicating a relation to a Duke or a non-royal relation). The claim of a Ming princess converting to Islam is also disputed, as the conversion of any aristocratic member of the Ming court to a foreign religion or belief was forbidden.

A further dispute involves the time of arrival of the Sultan's envoy from Melaka. Some sources claim the reigning Ming Emperor was the Tianshun Emperor (reigned 1457-1464), while others state that Hang Li Po was a princess in the court of the Yongle Emperor (reigned 1402–1424).

According to the Malay Annals (Sejarah Melayu), however, Sultan Mansur Shah dispatched Tun Perpatih Putih as his envoy to Ming China. Hang Li Po came to Melaka, along with 500 sons of ministers and other female attendants. After their marriage, the Sultan built a palace for Hang Li Po and her attendants were given a permanent home at Bukit Cina. Many of Hang Li Po's attendants later married officials serving the Sultan.

Given the contradictions between the Chinese records and the Malay Annals, it is therefore very likely that Hang Li Po was not a princess but merely a very beautiful maid in the imperial house which was picked to assume the role of a princess. This type of "princess" are usually sent to faraway kingdoms that are not significant to the emperor, a practice that was common throughout China's history. This would explain why Hang Li Po's was not recorded in the Ming Chronicles.

Reference from: http://malaysiafactbook.com/Hang_Li_Po

Princess Hang Li Poh’s History and Myth

According the Malay Annals (Sejarah Melayu), the Chinese Emperor had heard about the greatness of Melaka and hence send a Chinese ship to Melaka, with the ship fully filled with gold needles. A messenger then brought the following message to Sultan Mansur Shah (ruler of the Melaka Sultanate) – “For every gold needle, there is a subject. If you can count the number of needles, you will learn the true extent of my power”.

Unfazed, Sultan Mansur Shah later sent Tun Perpatih Putih as his envoy to China and a ship loaded with sago, and replied with a message that reads: “If you are able to count the sago grains, you will discover the number of my subjects and my true power”.

The Chinese Emperor was so impressed that he sent his daughter, Princess Hang Li Poh to marry the Melaka Sultan. Sultan Mansur Shah ordered Princess Hang Li Poh to be converted to Islam and married her thereafter. Sultan Mansur Shah also ordered to build a palace for Princess Hang Li Poh and the son of minister and five hundred female attendants that followed her from China.

There is controversy over whether Princess Hang Li Poh ever existed since she was never recorded in the Chronicles of Ming Dynasty. A princess was usually bestowed with the title “Gong Zhu” (a title denoting blood-relation to the Emperor) or “Jun Zhu” (indicating a relation to a Duke or a non-royal relation). Neither of the two titles was present in the name of Princess Hang Li Poh. Also, the claim of Princess Hang Li Poh converting to Islam also agree with the above controversy as the royal member of the Ming Dynasty as conversion to a foreign religion or belief was forbidden.

There is also speculation that Hang Li Poh is not a Chinese princess, but a beautiful maid in the imperial house which was selected to assume the role of a princess. This was a common practice in the Chinese history where this type of ‘princess’ was usually sent to kingdom far away that are deemed not significant to the Chinese Emperor in order to maintain relationship with the other kingdom. These princesses are usually not being recorded in the history of China.

Reference from: http://amazingmelaka.com/2011/12/princess-hang-li-pohs-well/

Sultan Melacca Mansur Shah

 Sultan Mansur Shah was the sixth Sultan of Malacca. He ruled Malacca from 1459 to 1477. He ascended the throne after the death of his father, Muzaffar Shah

Expansions of Malacca Empire

Mansur Shah implemented a policy of expansionism during his rule. Many territories in Peninsular Malaysia and eastern Sumatra and the surrounding islands were under the control of Malacca during his rule such as Selangor, Bernam, Kampar, Siak, Manjung, Rupat, Singapore, and Bintan.Mansur Shah also ordered the attack of Pahang by Tun Perak, the Bendahara of Malacca, to secure the defense of Malacca on the east coast. Siantan and Inderagiri in Sumatra were also given to Malacca as dowry for his marriage to the princess of Maharajah.

Marriage alliances

Mansur Shah also used marriage alliances between princesses of Malacca and the rulers of conquered states to strengthen Malacca’s control over those states, such as marriage between the king of Siak to Mansur Shah's daughter, Princess Mahadewi.Such alliances was a factor in Islam's expansion in maritime Southeast Asia.
Princesses of conquered states were also married to sons of Malaccan ministers, such as Princess Wanang Seri of Pahang and Raden Galoh Candra Kirana, were married to sons of ministers like Tun Putih Nur Pualam. 

According to historian Tomé Pires, Mansur Shah also married concubines who were foreign princesses such as Hang Li Po and daughters of merchants from India and Pasai to strengthen trade relationships. These princesses were also converted to Islam. Following the lead of the sultan, others married foreigners as well making foreign marriage customs a not uncommon sight in Malacca.

Reference from: http://en.wikipedia.org/wiki/Mansur_Shah_%28Sultan_of_Malacca%29

Baba nyonya history

BABA AND NYONYA

he first Chinese immigrants to settle in the Malay Archipelago arrived from Guandong and Fujian provinces in the 10th century C.E. They were joined by much larger numbers of the Chinese in the 15th through 17th centuries, following on the heels of the Ming emperor's reopening of Chinese-Malay trade relations in the 15th century. In the 15th century, some small city-states of the Malay Peninsula often paid tribute to various kingdoms such as those of China and Siam. Close relations with China were established in the early 15th century during the reign of Parameswara when Admiral Zheng He (Cheng Ho), a Muslim Chinese, visited Malacca and Java during his expedition (1405-1433). According to a legend in 1459 CE, the Emperor of China sent a princess, Hang Li Po, to the Sultan of Malacca Mansur Shah (reigned 1456-1477) as a token of appreciation for his tribute. The nobles (500 sons of ministers) and servants who accompanied the princess initially settled in Bukit Cina and eventually grew into a class of Straits-born Chinese known as the Peranakans.
Due to economic hardships at mainland China, waves of immigrants from China settled in Malaysia, Indonesia and Singapore. Some of them embraced the local customs, while still retaining some degree of their ancestral culture; they are known as the Peranakans. Peranakans normally have a certain degree of indigenous blood, which can be attributed to the fact that during imperial China, most immigrants were men who married the local women. Peranakans at Tangerang, Indonesia, held such a high degree of indigenous blood that they are almost physically indistinguishable from the local population. Peranakans at Indonesia can vary between very fair to copper tan in color.
Chinese men in Melaka fathered children with Javanese, Batak and Balinese slave women. Their descendants moved to Penang and Singapore during British rule. Chinese men in colonial southeast Asia also obtained slave wives from Nias. Chinese men in Singapore and Penang were supplied with slave wives of Bugis, Batak, and Balinese origin.The British tolerated the importation of slave wives since they improved the standard of living for the slaves and provided contentment to the male population. The usage of slave women as wives by the Chinese was widespread.

  

  It cannot be denied, however, that the existence of slavery in this quarter, in former years, was of immense advantage in procuring a female population for Pinang. From Assaban alone, there used to be sometimes 300 slaves, principally females, exported to Malacca and Pinang in a year. The women get comfortably settled as the wives of opulent Chinese merchants, and live in the greatest comfort. Their families attach these men to the soil; and many never think of returning to their native country. The female population of Pinang is still far from being upon a par with the male; and the abolition therefore of slavery, has been a vast sacrifice to philanthropy and humanity. As the condition of the slaves who were brought to the British settlements, was materially improved, and as they contributed so much to the happiness of the male population, and the general prosperity of the settlement, I am disposed to think (although I detest the principles of slavery as much as any man), that the continuance of the system here could not, under the benevolent regulations which were in force to prevent abuse, have been productive of much evil. The sort of slavery indeed which existed in the British settlements in this quarter, had nothing but the name against it; for the condition of the slaves who were brought from the adjoining countries, was always ameliorated by the change; they were well fed and clothed; the women became wives of respectable Chinese; and the men who were in the least industrious, easily emancipated themselves, and many became wealthy. Severity by masters was punished; and, in short, I do not know any race of people who were, and had every reason to be, so happy and contented as the slaves formerly, and debtors as they are now called, who came from the east coast of Sumatra and other places.

    John Anderson - Agent to the Government of Prince of Wales Island

Peranakans themselves later on migrated between Malaysia, Indonesia and Singapore, which resulted in a high degree of cultural similarity between Peranakans in those countries. Economic / educational reasons normally propel the migration between of Peranakans between the Nusantara region (Malaysia, Indonesia and Singapore), their creole language is very close to the indigenous languages of those countries, which makes adaptations a lot easier. In Indonesia, a large population of Peranakans can be found in Tangerang, West Java.

People of Chinese ancestry in Phuket, Thailand make up a significant population, many of whom having descended from tin miners who migrated to the island during the 19th century. The Peranakans there are known as "Phuket Babas" in the local tongue, constitute a fair share of members Chinese community, particularly among those who have family ties with the Peranakans of Penang and Malacca.

For political reasons Peranakans and other Nusantara Chinese are grouped as a one racial group, Chinese, with Chinese in Singapore and Malaysia becoming more adoptive of mainland Chinese culture, and Chinese in Indonesia becoming more diluted in their Chinese culture. Such things can be attributed to the policies of Bumiputera and Chinese-National Schools (Malaysia), mother tongue policy (Singapore) and the ban of Chinese culture during the Soeharto era in Indonesia.

In old times the Peranakans were held in high regard by Malays. Some Malays in the past may have taken the word "Baba", referring to Chinese males, and put it into their name, when this used to be the case.This is not followed by the younger generation, and the current Chinese Malaysians do not have the same status or respect as Peranakans used to have.