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| ‘The
Malay heart wishes to embrace the mountain, but the arms are too
short’ Mr. Saldin's preface also deals with this seeming confusion between Malays and Moors, and he tells us that “the only similarity between a Malay and a Moor is their religion, which is Islam”. As I dipped into the book I was at first struck by the manner in which the older generations of Malays in this island (and that could include the author too) had to relate to politics, economics and to the Malay mind. An on-going process of change for better or worse has baffled the mind – any mind – born into and brought up in steeped traditions and a restrictive environment. We see how well the author tries to understand and re-adjust to these new boundaries and, possibly, opportunities. How can I put it? It is the shift from kampung to condominium that can destabilize the traditional sense of both space and time. It is relevant at this point to also try, in my own way, to answer the question: "Who are the Malays?” Actually, this can be a most complex question that has received some most curious answers – for in different contexts, the term "Malay" has multiple meanings. The average Sri Lankan will say that the Malays captured Saradiel and just imagine, Prince Moggallana brought in a strong force from Malaya for his showdown with Kassapa (so Paranavitane tells us). But taking a wide social and cultural definition, "Malay" refers to an extremely large ethnic stock over a wide area of the Earth's surface – from the Malay Archipelago and moving westward to South Africa. In Malaya today, a good Malay friend tells me, a Malay is a person who (a) professes the Muslim religion; (b) habitually speaks Malay; and (c) conforms to Malay customs. This can be most flexible. It could mean that any non-Malay who converts to Islam and speaks Malay and observes Malay customs, can be a Malay. Yet, this is
the definition of Malaya's Federal Constitution although there is
no such flexibility in Sarawak where a Malay is only a Malay if
he or she is born in Sarawak! Mr. Saldin has not tried to analyse or give us an in-depth treatise on the Malay mind, but he has given us extremely valuable information on the origins of the Sri Lankan Malay. For instance, the Dutch exiled many trouble makers from Java. Also, into this island came Indonesians from Sumatra, the Mollucas, Madura and Tidore. These people all spoke Malay but, as the author says, they were "Ja minissu"- not Malays. However, the British found here a Malay-speaking community and dubbed them Malays. Later, the British did bring in true Malays to their Malay Regiment but the terminological error has stayed. Everyone considered only Java when thinking of the old Dutch East Indies - and the author insists that it is also most reprehensible to keep grouping Moors and Malays as "Muslims" in Sri Lanka. The correct method, ethnically and not according to religious groups, would be to recognize Sinhalese, Tamils, Moors, Malays and Burghers. This particular chapter makes fascinating reading. Tell you more? Fat hope! Read it yourself! I am reviewing this book in order to whet your appetite - and if you read it, it tells you what many have never cared to know. The Malay in this country is unique. The most important ingredients are Agama and Adat – faith and tradition. While Islam is the foundation of his spirituality, customs regulate his social life. You will find that customs, cultural beliefs, practices, and even superstitions are even confused with religious edicts. There are marriage rites; and one thing stands out: cultural requirements are strictly observed as if they are a part of religion. We are also reminded of Taqwa - faith in Allah; Takdir - fate; Tawakkal - submission to fate; and Ta'at - loyalty. What is of significance is the realization that, to the Malay, being pious in life is not just a necessity. He considers it an honour, a privilege, a special gift. We see all this in Mr. Saldin's story of his immediate ancestors. Consider this excerpt: "The Malays were fond of making vows for each and every desire, from recovering from an illness to achieving success at an examination. The modus operandi is to invoke the assistance of a saint and vow that if one's wishes are fulfilled, one would visit the shrine of that particular saint or give a Mowlood, etc. It was believed that dire consequences would follow the nonrepayment of a vow. I have known instances where the vows were so numerous that it took a lifetime for a person to repay all the vows he had made; so that whatever pecuniary gains he had made all had to be spent on repaying the vows and he was no better off. Sometimes, when a function has been fixed and it threatened to rain, black ants were fed with sugar, with invocations to the deities to keep the rain away. To us in this enlightened age, all these may sound frivolous, but to the people of that era it was deadly serious.” So we progress, from "evil eye" to talismans, even "witch doctors", to the anglicisation of Malay names, a cure for lockjaw. There is so much to enlighten us too. The Malay sirikaya (which the Moors call wattalappan) is a pure Malay dish! To meet someone with a full pot of water when setting out on a journey is a good omen. When setting out from home, one must say ‘se as pi anti datang’ (I shall go and come – emphasis on "come" because to simply "go" is to leave the world! What stands as a lesson to us all is, as we see, the Malay's high priority on loyalty and particularly in filial obligations to their elders. Even friendships are deeply rooted in moral values. Above all, we will find clues galore to the typical Malay character of gentility, thankfulness, contentment, compromise and tolerance. It does not mean that the Malay adopts a sort of Mexican manana "tomorrow culture" but there are also undertones such as “why worry? everything is predetermined”. Of the Malay girl's coming of age, he says there is the greatest similarity with Sinhala customs, and adds: "The forces of westernization that swept over Sri Lanka in the Twenties of the last century affected all ethnic groups. In the west, demarche is taken as a matter of course and, apart from a girl's immediate family, no one is aware that a girl has reached, womanhood. In the east, where marriages are arranged, it is necessary to inform the neighbourhood that a girl is available for marriage. Due to the acceptance of western concepts, growing up ceremonies among the Malays have now become obsolete." Of circumcision,
he also says: "Modern Malays have jettisoned those traditions
of circumcising a boy at the age of seven and circumcise their sons
at birth. Some aver that this practice only looks after the physical
aspect but totally ignores the spiritual." A Malay neighbour once told me of an old saying: “Rasa hati nak peluk gunnung; apaka daya tangan tak sampai.” Literally, this means: "The heart wishes to embrace the mountain, but the arms are too short." This book certainly lengthens the Malay arms! Embrace now the mountain, hold it steady, let it not fall and in so doing, spread its ruinous rubble of corrosive ethnic hatred and greed that will one day make this a land unforgiven by God. An attempt to
preserve Malay dishes for prosterity ‘Makanan
Melayu’ is all about Malay cuisine, giving a glimpse into
the rich tapestry of age-old customs and culinary secrets. It also
serves as an insight into the traditional Malay dishes. The author
Kalabooshana Hadjiani Gnaima Dane is an outstanding teacher, linguist
and active social worker. She is also a cook par excellence. The contents of the book are methodically categorized under different headings beckoning the reader on an inviting culinary journey. The book is spiced with useful hints on food preservation and cookery which the author has included in the footnotes at the end of each recipe. These little gems of household wisdom, not to mention the tempting recipes, will no doubt titillate the taste buds of readers. The recipes on cooking rice the traditional Malay way, the various beef dishes cooked in numerous ways such as Darging (beef) soup to Rowen, chicken, fish, vegetable dishes not forgetting the pickles and sweetmeats would no doubt delight any housewife eager to have a refreshing change in her daily menu. Ms. Dane with her Makanan Melayu cuisine, a La Malay, brings this heritage to the attention of all food lovers in the most practical manner, says Dr. Ananda Guruge, in his foreword to the book. The book is written with the hope that the future generation of Malays besides others, will follow in the footsteps of their Kakeys and Mooyangs (fore fathers) in the preparation of meals. It no doubt surprises the author that Malay children are not familiar with the Chooka, Rowen etc. It is her fervent hope that these recipes will expand the scope of one's palate and make our table full of Malay delicacies. Intrigue
and power politics that rocked the last kingdom The treacheries
and transgressions that were part of the intricacies of bygone politics
and power are wonderfully recounted in this book by John D'Oyly
who became the master negotiator between the Sinhalese and the British
by cleverly using his ample knowledge of the native dialect, Sinhala,
to maintain goodwill between the two sides. His power in the Kandyan court was unlimited as he held the position of First Adikar -- the highest official of the kingdom. From the beginning he had harboured only one ambition and that was to be the most powerful man in Kandy. His biggest
regret was that he was not born to royalty and the ancient laws
of the land clearly stated that one had to be of royal blood to
sit on the throne of Sinhalay. His objective of controlling the Kingdom through a puppet king was unsuccessful. His treacherous involvement with the British stationed in the maritime provinces ended in disaster and tortuous death for his closest relatives and himself. The second narrator, Ihangama, is a lowly priest who defied British rule and their involvement in the country. His disillusionment with the affairs of the country turned him into a freedom fighter and he traversed the length and breath of the land speaking of the new Sinhalay to all those who came to listen. He had a vision to share and a hope to plant in the minds of those who came to hear him speak. And the message spread as the masses began to believe in the freedom of the Sinhalay. D'Oyly and Ihangama had mutual respect for each other and became friends despite their vast differences. The thread of friendship and association is cleverly sewn into the narration throughout the book. Jayawardena describes the multi-tiered society of those times when the white man was feared, but not respected and the black man was used and not accepted. The onslaught of hostilities resulted in the brutal slaughter of the helpless on both sides. Years and years of diabolical actions of immense dimensions, carried out by men against their own fellowmen, shamed and shattered those years in the island.It was a time when the might of Great Britain and its civilized sons enslaved and ruined the Sinhala people, and vandalized the ancient Kingdom of Sinhalay. |
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