The Sino-Native , often referred to simply as Sino , represent a population with a diverse background resulting from marriages between the Chinese community and indigenous people in Sabah . They are distinguished by their mixed genealogical heritage, resulting in a fusion of oriental and local cultures. This blending of traditions has given rise to distinct sub-groups within the Sino community, such as Sino-Kadazan , Sino-Dusun , Sino-Murut and to some extent, Sino-Rungus .
106-843: Analogus to other Peranakans of Maritime Southeast Asia , the Sino-Natives embody a unique cultural blend resulting from intermarriages between Chinese and the indigenous peoples of Sabah. This cultural synthesis is evident in various aspects of their lives, including language, cuisine, customs and religious practices. The term "Sino" is often rendered in Malaysian Mandarin as "Bàn táng fān" (半唐番, which translates to "half Chinese and half Native"). Similarly, terms like Peranakan , Peranakan Cina and Peranakan Tionghua , mostly used by older Sino generations, also highlight this unique identity. While "Sino" commonly refers to denote individuals with mixed Chinese and Kadazan-Dusun or Murut heritage, it
212-679: A Burmese word for the Peranakan or Straits Chinese who have settled in Myanmar. They maintained their culture partially despite their native language gradually disappearing a few generations after settlement. Popular myths by the Malays of the Peranakan Chinese in Malacca, Singapore, and Penang sometimes state exclusive descent from the royal retinue of an allegedly princess named Hang Li Po —alleged by
318-426: A multiracial community, with the caveat that individual family histories vary widely and likewise self-identification with multiracialism as opposed to Chineseness varies widely. The Malay/Indonesian phrase "orang Cina bukan Cina" ("a not-Chinese Chinese person") encapsulates the complex relationship between Peranakan identity and Chinese identity. The particularities of genealogy and the unique syncretic culture are
424-466: A Hindi (originally Persian) loan-word borrowed by Malay speakers as a term of affection for one's grandparents, and became part of the common vernacular. In Penang Hokkien , it is pronounced bā-bā (in Pe̍h-ōe-jī ), and sometimes written with the phonetic loan characters 峇峇. Female Straits-Chinese descendants were either called or styled themselves Nyonyas . Nyonya (also spelled nyonyah or nonya )
530-452: A Sino-Native is described as "one at least of whose parents or ancestors is or was a native." This definition aims to acknowledge the diverse heritage of individuals with Chinese and indigenous ancestry. Section 3(1) of the act outlines the process for obtaining a Surat Anak Negeri (Native Certificate) through application to a native court. These courts have the authority to grant native status to qualifying Sino-native individuals, issuing them
636-543: A centuries-long history of transculturation and interracial marriage . Immigrants from the southern provinces of China arrived in significant numbers in the region between the 14th and 17th centuries, taking abode in the Malay Peninsula (where their descendants in Malacca, Singapore and Penang are referred to as Baba–Nyonya ); the Indonesian Archipelago (where their descendants are referred to as Kiau–Seng );
742-607: A chapter specifically to the Sino-Natives, delving into their relationship dynamics with the Chinese and exploring the concept of mutual acceptance within these mixed heritage communities. Further insights into these mixed heritage communities were provided by Father A.G. Lampe, who highlighted the presence of Sino-Kadazans in areas like Klias and Kuala Penyu . His observations underscored the complex interplay of cultural heritage and identity formation resulting from historical intermarriages. The preservation of Chinese cultural customs among
848-667: A community that embodies a cultural synthesis. The unique cultural blend of the Sino-Native is a product of centuries-old intermarriages between Chinese immigrants and the indigenous peoples of Sabah. This intermingling of traditions, languages, customs and practices has given rise to a tapestry of identity within the Sino community. Similar to the Peranakans, who emerged from intermarriages between Chinese and local communities in Southeast Asia,
954-501: A complex interplay of cultural heritage and personal identity. Some individuals strongly identify with their indigenous roots, while others lean towards their Chinese heritage. This variation in self-identification is influenced by factors such as family traditions, social environment and personal experiences . The extent of this identification can vary, with some individuals feeling equally connected to both their native and Chinese roots. This dual identification allows them to integrate
1060-476: A designator of genealogical descent, connoting ancestry or lineage, including great-grandparents or more-distant ancestors. On its own, when used in common parlance, the word "peranakan" does not denote a specific ethnicity of descent unless followed by a subsequent qualifying noun. For example Peranakan Tionghoa/Cina may simply mean "Chinese descendants"; likewise Jawi Peranakan can mean "Arab descendants", or Peranakan Belanda "Dutch descendants". However, in
1166-741: A dynamic assimilation journey. Initially, the grandchildren of such unions tend to recognise their Chinese heritage, but with time, this connection may fade. This transformation can lead individuals to identify mainly as Kadazan-Dusuns or Muruts, despite having multiple Chinese ancestors in their family history. In another perspective, the educational system has played a pivotal role in shaping cultural identities among individuals of Sino descent, even for those with distant or minimal Chinese ancestry. Some choose to embrace their Chinese heritage to varying degrees by attending Chinese-medium vernacular schools and engaging with Chinese culture. This phenomenon occurs despite their predominantly native ancestry, highlighting
SECTION 10
#17328475414001272-596: A person who arrived in the Nusantara region during much later periods of Chinese migration. Conversely, the other Dutch, Malay and Siamese-speaking Peranakan Chinese in Dutch East Indies, Siam and Malaya would be unlikely to refer to themselves using the English term 'Straits Chinese'. The Peranakan Chinese commonly refer to themselves as Baba-Nyonya. The term Baba is an honorific for Straits Chinese men. It originated as
1378-523: A semantic shift, the word peranakan has come to be used as a "metaphorical" adjective that has the meaning of "locally born but non-indigenous". In Indonesian, it can denote "hybrid" or "crossbred". Thus the term "Peranakan Cina" or "Peranakan Tionghoa" can have the literal or archaic meaning of "Chinese womb" or "Chinese descendants" or "Chinese ancestry" or "descended from the Chinese"—but more latterly has come to mean "locally born but non-indigenous Chinese" or even " half-caste Chinese". The semantic shift
1484-505: A small minority of Cantonese . Baba Nyonya are a subgroup within Chinese communities. Peranakan families occasionally arranged brides from China for their sons or arranged marriages for their daughters with newly arrived Chinese immigrants. There are parallels between the Peranakan Chinese and the Cambodian Hokkien , who are descendants of Hoklo Chinese. Likewise the Pashu of Myanmar ,
1590-450: A smaller Sino-Native Muslim community that celebrates Hari Raya . Certain families within the Sino-Native community engage in grave worship, also called Qingming , which usually occurs towards the end of March or the beginning of April. This ritual involves cleaning the graves of their ancestors and presenting offerings such as cooked meals, fruits, traditional sweets, apparel, footwear and symbolic paper money to honor their spirits. It's
1696-402: A time when family members and relatives come together to pay respect to their ancestors. Some Sino families also adheres to indigenous customs such as Sogit , a system of fines for cultural transgressions. These fines, symbolized by animals, vary based on the seriousness of the offense and aim to maintain communal harmony. Regarding death customs, the use of "tuah" clothing denotes respect, with
1802-532: Is a Malay and Indonesian honorific used to refer to a foreign married lady. It is a loan word, borrowed from the old Portuguese word for lady donha (compare, for instance, Macanese creole nhonha spoken on Macau, which was a Portuguese colony for 464 years). Because Malays at that time had a tendency to address all foreign women (and perhaps those who appeared foreign) as nyonya , they used that term for Straits-Chinese women as well. It gradually became more exclusively associated with them. In Penang Hokkien , it
1908-634: Is a Peranakan dish from Purwodadi , a frog soup dish. Nyonya laksa is a very popular dish in Malacca, Malaysia while another variant called asam laksa is famous in Penang, Malaysia. Pongteh is also another popular and savoury dish of the Malaccan Peranakan community. The main ingredient is onion, black mushroom (optional), chicken (at times pork is used instead of chicken, hence it's called babi pongteh ) and fermented bean sauce. The Malaccan Nyonyas are well known for this dish. Klias Klias
2014-630: Is a dying language, and its contemporary use is mainly limited to members of the older generation. It is common for the Peranakan of the older generation (particularly among women) to latah in Peranakan Malay when experiencing unanticipated shock. The Peranakan Malay spoken by the Malaccan Peranakans community is strongly based on the Malay language as most of them can only speak little to none of
2120-590: Is a geographical designator specific to the former British colonies in the region, whereas 'Peranakan Chinese' is a broader genealogical designator covering all parts of the Nusantara region where Chinese people settled (including areas colonized by the Dutch, who would not have used the word 'Straits'), the two terms cannot be said to fully overlap or be interchangeable. Someone who is said to be 'Straits Chinese' in British colonial documents might, for example, be non-Peranakan, i.e.
2226-399: Is a key part of the Peranakan diet. Moreover, Peranakans were traditionally English educated at missionary schools, notably in Penang. In Indonesia, Peranakan referred to all Indonesian Chinese who had converted to Islam up until the 19th century. This indicated the importance of Islamic identity as a "criterion of indigenization." Later, Peranakan referred to all Indonesian Chinese born in
SECTION 20
#17328475414002332-578: Is a source of pride and a significant part of their daily lives. Several notable figures within the Kadazan society, including the late Datuk Rayner Fong Peng Loi (1908–1991), the late Datuk Richard Emmanuel Yapp, the late Datuk Frederick Jinu Tan (1938–2002) whom are all natives of Penampang and the late Datuk Amadeus Leong from Papar, originally bore full Chinese names but immersed themselves in Kadazan-Dusun culture. They were recognized for their proficiency in
2438-496: Is influenced by several factors. The historical significance of Chinese surnames, which can trace family ties back to imperial China, often contrasts with their relative detachment from local networks in Sabah. The Sino naming system provides a way to access native resources, particularly land resources, which are crucial for their socioeconomic well-being. These changes in the naming system were driven by various socio-political factors and
2544-525: Is limited to informal occasions. The first Chinese immigrants to settle in the Malay Archipelago arrived from Guangdong 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
2650-506: Is no longer the case in modern times where anyone who marries Malay women is required to convert to Islam. Peranakan, Straits Chinese, Baba Nyonya are all names for the descendants of Han Chinese men and their Javanese, Sumatran and Malay wives. Han Chinese men did not allow their women to leave China, so they married local Muslim Javanese and other Southeast Asian women. Dayak women were married by Han Chinese men who settled in Borneo as noted in
2756-399: Is noteworthy. The Sino community's efforts to maintain cultural practices, languages, and customs ensure that Chinese heritage thrives and remains a visible connection to their ancestry, even within a predominantly indigenous population. A prominent example is the late Datuk Liew Vui Keong (1960–2020), a native of Kota Belud with a full-blooded Chinese father and a mixed-blooded mother. Liew
2862-409: Is occasionally extended for other biracial Sabahan people that have Chinese ancestry, such as Sino- Bajau , Sino- Brunei and Sino- Bisaya . However, such extensions are rare and occur infrequently within Sabah's ethnic landscape. The historical practice of intermarriage between Kadazans and Chinese can be traced back to the mid-18th century, specifically between the 1760s and 1790s. During this period,
2968-421: Is presumed to have arisen from the thorough hybridization or assimilation of the earliest Chinese or other non-indigenous settlers in the Malay Archipelago such that their ethnic heritage needed to be specified whenever referring to them, either to avoid confusion or to emphasise difference. The designator peranakan —in its original sense simply connoting "descendant of X ethnicity", or "the wombs of X"—emerged as
3074-465: Is pronounced nō͘-niâ (in Pe̍h-ōe-jī), and sometimes written with the phonetic loan characters 娘惹. A 2021 genetic study Singapore's Peranakan Chinese have Malay ancestry, with an average of 5–10%. Many Peranakans identify as Holoh ( Hokkien ) despite being of numerous origins, such as the descendants of adopted local Malaysian aborigines. A sizeable number are of Teochew or Hakka descent, including
3180-624: The British , Portuguese and Dutch colonial ports in the Malay Peninsula and the Indonesian Archipelago , as well as Singapore . Peranakan culture, especially in the dominant Peranakan centres of Malacca , Singapore , Penang , Phuket and Tangerang , is characterized by its unique hybridization of ancient Chinese culture with the local cultures of the Nusantara region, the result of
3286-618: The Brunei Sultanate played a pivotal role in facilitating the migration of thousands of Chinese farmers to Sabah, with the aim of bolstering pepper cultivation for the global market. These Chinese farmers, backed by Bruneian landlords, embarked on establishing pepper plantations along the west coast of Sabah, marking a significant economic and cultural exchange between the Chinese and local communities. British explorer Dalrymple provided early documentation of this phenomenon, noting in his records that around 50 Chinese individuals from Brunei and
Sino-Native - Misplaced Pages Continue
3392-459: The Christian majority Sino-Natives adds colours to their cultural heritage. It merges Western religious traditions with Chinese and indigenous customs, forming a unique identity. During this festive season, families decorate their homes, exchange gifts and engage in church services, mirroring many of the practices of Christian communities worldwide. Additionally, Sabah's cultural landscape includes
3498-567: The Malay Annals as having made a marriage of alliance with the Sultan of Malacca in the fifteenth century however modern historians disproved the princess marriage as a false myth by the Malay Annals. The language of the Peranakans, Baba Malay ( Bahasa Melayu Baba ) or Peranakan Malay, is a creole language related to the Malay language ( Bahasa Melayu ), which contains many Hokkien words. It
3604-611: The Southern Thailand (where their descendants are referred to as Baba-Yaya ), primarily in Phuket , Trang , Phang Nga , Takua Pa and Ranong ; Terengganu (where their descendants are referred to as Cheng Mua Lang ) and North Borneo from the 18th century (where their descendants in Sabah are also referred to as Sino-Natives ). Intermarriage between these Chinese settlers and their Malay , Thai , Javanese or other predecessors in
3710-618: The 18th century. One Dayak man named Budi mentioned a Chinese man married Budi's sister and that he liked Chinese but he hated Madurese as he was talking about the massacres of Madurese settlers. Malay and Dayak ethnically cleansed Madurese settlers from their and in West Kalimantan starting in Sambas from December 1996 to February 2001 after the Sampit fights in December 2000. The Chinese are perhaps
3816-873: The 1930s, modern shapes became popular and heels were gradually added. In Indonesia, the Peranakans develop their own kebaya , most notably kebaya encim , derived from the name encim or enci to refer to a married Chinese woman. Kebaya encim 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 Javanese kebaya with its smaller and finer embroidery, lighter fabrics and more vibrant colours. They also developed their own batik patterns, which incorporate symbols from China. The kebaya encim fit well with vibrant-coloured kain batik pesisiran (Javan coastal batik), which incorporated symbols and motives from China; such as dragon, phoenix, peony and lotus. For
3922-455: The 1980s, many categorised under this group encountered problems in transferring their Native Title properties to the next generation. Particularly affected were those with a Chinese ancestor and a native female ancestor, often retaining Chinese surnames, whose native status was questioned and challenged by the state administration. Consequently, they were deemed ineligible to inherit properties reserved under Native Title. Under these circumstances,
4028-419: The 19th century completely absorbed the converted Chinese Muslims who originally had their own separate kapitan and community in the late 18th century. The remaining commoner non-Muslim Chinese Peranakans descended from Chinese men and Javanese Muslim women generally stopped marrying Javanese and the elite Peranakans stopped marrying Javanese completely and instead started only marrying fellow Chinese Peranakans in
4134-573: The 19th century, as they realized they might get absorbed by the Muslims. DNA tests done on Chinese Peranakan in Singapore showed that those Peranakan who are mixed with Malays are mostly of paternal Han Chinese descent and of maternal Malay descent. Peranakans in Malaysia and Singapore formed when non-Muslim Chinese men were able to marry Malay Muslim women a long time ago without converting to Islam. This
4240-447: The Baba they will wear baju lokchuan (which is the Chinese men's full costume) but the younger generation they will wear just the top of it which is the long-sleeved silk jacket with Chinese collar or the batik shirt. Most Peranakans generally subscribed to Chinese beliefs systems such as Taoism , Confucianism and Han Buddhism , and even Roman Christianity nowadays. Just like the Chinese,
4346-468: The British government took the step of permitting the Sino community to seek indigenous status through native courts. The trajectory of recognition and acknowledgment continued even after Malaysia's formation in 1963. Consequently, the Malaysian government categorised Malays , the natives of Sarawak and Sabah collectively as Bumiputera , a term denoting indigenous people. Despite these recognitions,
Sino-Native - Misplaced Pages Continue
4452-519: The Chinese Muslim community which was descended from converts. Adoption of Islam back then was a marker of peranakan status which it no longer means. The Semaran Adipati and the Jayaningrat families were of Chinese origin. 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
4558-528: The Chinese men did not convert to Islam since their Javanese wives did not ask them to, but a minority of Javanese women asked them to convert so a Chinese Muslim community made out of converts appeared among the Javanese. In the late half of the 19th century, Javanese Muslims became more adherent to Islamic rules due to going on hajj and more Arabs arriving in Java, ordering circumcision for converts. The Batavian Muslims in
4664-409: 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
4770-532: The Chinese, were prohibited from purchasing such land. However, the law also stated that the offspring of a mixed marriage between a native and a non-native, such as a Chinese, would be automatically recognized as native, resulting in the categorization of Sino-Native. Because Native Land titles could only be transacted between natives, they were not valued at open market prices and were therefore considered much cheaper. This created an incentive for individuals to be categorised as native to qualify for these benefits. By
4876-688: The Dutch Government, who had great difficulty in subduing them. In 1912, Chinese engaged in mass violent riots against Dutch colonial rule in Surayaba and Batavia in the Dutch East Indies. Among the Straits Chinese (Peranakan) descendants in Sulu , the Philippines is Abdusakur Tan II, the governor. Many Straits Chinese (Peranakans) migrated from Singapore to Jolo, Sulu and Mindanao to live and trade among
4982-574: The Javanised Arabic script , and Pekan being a colloquial contraction of Peranakan . The prominence of Peranakan Chinese culture, however, has led to the common elision whereby 'Peranakan' may simply be taken to refer to the Peranakan Chinese, i.e. the culturally unique descendants of the earliest Chinese settlers in the Malay Archipelago, as opposed to the other smaller groups that also justifiably call themselves 'peranakan'. For some Peranakans of Chinese descent, calling oneself "Peranakan" without
5088-457: 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
5194-450: The Malay and Indonesian languages. The word Peranakan, which can have very broad and labile meanings in Malay and Indonesian and, when used in common parlance, is simply an indicator of heritage or descent, may also be used to refer to other ethnic groups in the same region. Owing to the broad meaning of the term 'peranakan', the term is also encountered when referring to other communities in
5300-578: The Malay influence, a unique "Nyonya" cuisine has developed using typical Malay spices. Examples are chicken kapitan , a dry chicken curry and inchi kabin , a Nyonya version of fried chicken. Pindang bandeng is a common fish soup served in Indonesia during the Chinese New Year and so is a white round mooncake from Tangerang which is normally used during the Autumn Festival . Swikee purwodadi
5406-855: The Moro Muslims like the Tausug people and Maguindanaons and sell weapons, rifles, cannon and opium to them in exchange for gutta-percha. Tausug and Chinese married each other and Chinese also converted to Islam. Moros carried out suicide juramentado attacks against the Japanese. Moro juramentados used opium in their attacks against US soldiers. American military officers Charles Wilkes saw Sulu Moro Sultan Mohammed Damaliel Kisand (spelling error of Jamalul Kiram) and his sons smoke opium and he had bloodshot eyes because of it. Datu Uto received Spencer and Enfield rifles from Straits Chinese (Peranakan) merchants. Lantaka swivel bronze cannon were sold by Chinese to
SECTION 50
#17328475414005512-596: The Moros who were fighting the Americans. A novel was written about this. Balinese women, Bugis women and other native women in Indonesia who married Han Chinese men were buried according to Chinese custom with Chinese characters on their gravestones instead of being cremated. Straits Chinese, Baba Nyonya or Peranakan are descended from Malay women and Chinese men. The Peranakan retained most of their ethnic and religious origins (such as ancestor worship), but assimilated
5618-577: The Peranakan convert to Islam, Datu Seri Nara, who according to Wybrand of Warwijck was the most important commercial and military figure in Pattani in 1602. Due to the culture of Nyonya and Babas is merged between Malay and Chinese and influence by Indonesia. Malacca was once the world's merchant gathering point enabling the birth of Baba and Nyonya ethnic group. Therefore, the Nyonya food can be summarized as "Malay Archipelago Delicacies of Nanyang Cuisine". From
5724-479: The Peranakan language is mainly based on Indonesian and Javanese , which is mixed with elements of different Chinese varieties , mostly Hokkien. Speakers of the Peranakan language can be found scattered along the northern coastline area throughout West Java , Central Java and East Java , and also in Special Region of Yogyakarta , Indonesia. Young Peranakans can still speak this creole language, although its use
5830-429: The Peranakans also celebrate Lunar New Year , Lantern Festival and other Chinese festivals , while adopting the customs of the land they settled in, as well as those of their colonial rulers. There are traces of Portuguese , Dutch , British , Malay and Indonesian influences in Peranakan culture. Just like in any other cultures, the Peranakans still believe in pantang larang (meaning taboos ) especially among
5936-629: The Sino people in Malaysia is a testament to the complex interplay between heritage, identity and socio-political dynamics. It reflects their unique position as a mixed ethnicity with Bumiputera status and their adaptive strategies in maintaining their cultural identity while accessing necessary resources. The traditional Sino naming convention gives priority to the Chinese surname, a pivotal aspect of their identity, especially considering that most of these unions historically involve Chinese men and indigenous women. This system incorporates both Chinese and native elements, reflecting their dual heritage. However,
6042-457: The Sino-Kadazans reflects the ongoing cultural complexities within these communities, offering valuable insights into the diverse cultural tapestry of North Borneo. The intermarriage between Kadazans and Chinese in the mid-18th century had far-reaching consequences, eventually leading to the formation of the Sino community as a community with its own cultural identity. This community's emergence
6148-419: The Sino-Native identity faced significant challenges and became a contested issue. However, there have been challenges and debates regarding the recognition and classification of the Sino community. One of the contentious issues revolves around the three-generation formula, which limits the status of a Sino KDM (KadazanDusun Murut) to three generations. This formula has been criticized for potentially undermining
6254-602: The Sino-Natives dates back to Spenser St. John's account in 1862. St. John, who served as the British Consul to Brunei at that time, chronicled the migration of Chinese traders from Labuan to Bundu and the Klias Peninsula . These migrants intermarried with native families, leading to the emergence of the Tatanas or Sino-Dusuns, a community that has retained significant Chinese cultural influences. St. John noted that many of
6360-488: The Sino-Natives have developed their distinct cultural expressions, cuisine, art and traditions: Chinese New Year , a significant celebration for Sino-Natives, reflects their Chinese heritage through a variety of customs and rituals. The event features Lion dances , red decorations symbolising luck and prosperity and family reunions , all of which highlight the cultural importance of the festivity. The exchange of red envelopes , containing tokens of good fortune, emphasizes
6466-512: The Sultan of Malacca 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. Chinese men in Melaka fathered children with Javanese , Batak and Balinese slave women. Their descendants moved to Penang and Singapore during
SECTION 60
#17328475414006572-562: The attire color and type reflecting the relationship and age of the deceased. This attire is worn for one or two months as a gesture of reverence, during which visits to other households are avoided as a sign of respect. The legal and indigenous status of Sino-Natives in Sabah is defined in Section 2 (The Interpretation and Definition of Native) Cap 64 Act, which was introduced in 1952 by the Colonial Administration. According to this act,
6678-617: The capital, Kuching. In North Borneo an irruption of some thousands occurred on the opening up of the country, and great numbers are employed on the tobacco plantations lately established. In Labuan, and in Pengaron in South Borneo, the coal mines were worked by Chinese, and they still act as sago-washers in the former island. Bound together by societies with stringent laws, their system of co-operation enables them to prosper where others would fail. In West Borneo they thus became so powerful as to defy
6784-482: 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. In Penang, Thai women replaced Nias slave women and Batak slave women as wives of Chinese men after the 1830s when slavery was abolished. Many Peranakan in Java , Indonesia are descendants of non-Muslim Chinese men who married abangan Javanese Muslim women. Most of
6890-620: The certificate that affirms their native identity in Sabah. This status grants them access to the protection and privileges afforded to native inhabitants of the region. Recently, the issue of hybrid communities has become prominent, particularly concerning native rights and land inheritance under Native Title. These land titles, issued by the Lands Office since the Land Ordinance of 1903, were intended to reserve land exclusively for native use. Foreigners and non-native local populations, including
6996-458: The communal spirit and blessings associated with Chinese New Year. Additionally, traditional native dishes such as Bambangan , Tuhau, Losun and Linopot add a unique and culturally rich element to the celebrations among the Sino community. Meanwhhile, the Harvest Festival , deeply rooted in Sabah's indigenous traditions, pays homage to the region's agrarian heritage and spiritual connection to
7102-528: The concerns of the Sino community. Statements from government officials, including the chief minister of Sabah , indicate a commitment to reevaluate the restoration of Sino identity as natives and streamline procedures related to ethnic recognition during registration processes. The recognition of the Sino community in Sabah is an ongoing process that involves legal, political, and societal considerations. Efforts are being made to ensure that individuals of Sino descent are properly acknowledged and categorized within
7208-461: The country, including those of descendants of mixed race unions. Large numbers of Peranakans, many from Fujian having prior experience with foreign Muslims who had a dominant position in that provinces most important seaport, adopted Islam in Java, strongly Muslim areas of Indonesia, and Malaysia. As in the case of the Peranakans in Cirebon , this conversion process occurred over several centuries and
7314-591: The country. The Philippines, Singapore, and Borneo receive, perhaps, a larger number of these immigrants than any other countries. In Borneo they are scattered over the whole seaboard, carrying on a good deal of the river trade, and supplanting in many ways the less energetic Malay. But they are chiefly to be found in West Borneo, especially in the mining districts, as in Sambas and Montrado (Menteradu) in Dutch territory. Numbers are settled around Bau and Bidi, in Sarawak, and in
7420-489: The cultural practices, languages and traditions of both heritages into their daily lives. Many individuals in Sino-Native communities identify predominantly with their native heritage. This is often due to the dominant cultural influence of one of their parents and the local environment in which they were raised. These individuals embrace indigenous customs, language and traditions and they may participate actively in community rituals and festivals. For them, their native identity
7526-643: The descendants claimed Chinese ancestry and were proficient in the Hokkien dialect , showcasing the cultural fusion resulting from these unions. In his extensive study "Pagans of North Borneo," Owen Rutter provided a detailed analysis of how Chinese culture has profoundly influenced the Bundu Dusuns. He meticulously explored the unique Chinese cultural elements embedded within this particular group, emphasizing their distinctive characteristics compared to other Dusun communities across North Borneo. Rutter's research underscored
7632-730: The early 1870s. Most, if not all descendants, identify as Teochew Peranakans today. In Singapore, the Kampong Kapor Methodist Church , founded in 1894 by an Australian missionary, Sophia Blackmore , is considered one of the first Peranakan churches. During its establishment, Sunday service were conducted in Baba Malay language, and it is still one of the languages being used in their services. Despite living in Muslim majority countries such as Indonesia and Malaysia, converting to Christianity allows Peranakans to continue eating pork which
7738-421: The early Roman Catholic Church starting from 1834. This early church was set up by French missionaries (Mission Enstrangeres de Paris Order) in 1832 on Bras Basah Road, on the grounds of the present day Singapore Art Museum. Approximately 26 intermarriages between mainly China-born Teochew men and Melaka Serani, Malay, Peranakan Chinese and Indian women, took place under the auspices of this church, between 1834 and
7844-439: 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
7950-430: 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
8056-418: The household. These individuals might celebrate Chinese festivals , speak Chinese dialects and engage in cultural practices passed down from their Chinese ancestors. On the other hand, the Sino community's ability to preserve Chinese cultural traditions, despite the relatively low to medium population of Chinese individuals in areas such as Ranau, Tambunan, Keningau, Tenom, Kota Marudu, Pitas and Kota Belud,
8162-564: The land. This festival, also known as Kaamatan among the Kadazan-Dusun-Murut communities, is a time of thanksgiving for the bountiful harvests and blessings bestowed upon the community. Rituals like the Magavau ceremony, showcasing traditional dances such as the Sumazau , and the communal feasting on local delicacies like Hinava (marinated raw fish) and Tuhau. The celebration of Christmas among
8268-678: 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 wrap-around skirt) and three kerosang (brooches). Peranakan beaded slippers called Kasot Manek were hand-made with much skill and patience: strung, beaded and sewn onto canvas with tiny faceted glass cut beads (known as Manek Potong ) similar to ones from Bohemia (present-day Czech Republic ). Traditional kasot manek design often have European floral subjects, with colours influenced by Peranakan porcelain and batik sarongs. They were made into flats or bedroom slippers. But from
8374-534: The language of their Chinese forebears. Whereas in the east coast of Peninsula Malaysia , the Peranakans are known to not only speak a Hokkien version of their own but also Thai and Kelantanese Malay in Kelantan and Terengganu Malay in Terengganu . Unlike the rest of the Peranakans in Malaysia, Penang Peranakans are much heavily influenced by a dialect of Hokkien known locally as Penang Hokkien . In Indonesia ,
8480-467: The local Dusun community cohabited at the mouth of the Tuaran River on Sabah's western shores. This coexistence and collaboration in agricultural endeavors laid the foundation for subsequent interactions and intermarriages between the Chinese immigrants and the indigenous Kadazan communities, shaping the demographic and cultural landscape of the region. In 1776, explorer Thomas Forrest further documented
8586-443: 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. Chinese who married local Javanese women and converted to Islam created a distinct Chinese Muslim Peranakan community in Java. Chinese rarely had to convert to Islam to marry Javanese abangan women but a significant number of their offspring did, and Batavian Muslims absorbed
8692-445: The main features that distinguish the Peranakan from descendants of later waves of Chinese immigrants to the region. The word Peranakan is a grammatical inflection of the Malay and Indonesian word anak , meaning child or offspring . With the addition of the prefix per- and the suffix -an to the root anak , the modified word peranakan has a variety of meanings. Among other things, it can mean womb , or it can be used as
8798-502: The most important people in Borneo. They have been traders and settlers on the coast from beyond historic times, and, as has just been stated, have for an equally long period mixed with the natives; so that some Dyaks—the Dusuns especially might almost be classed with them. They are not only traders who amass wealth merely to return with it to their own empire, but miners, agriculturists, and producers, without whom it would be difficult to develop
8904-465: 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
9010-408: The name for entire ethnic groups that were "locally born but non-indigenous" or perceived to be "hybrid" and "crossbred", and, in time, the latter meaning has come to predominate. It should also be noted that the broadness of the semantic range of peranakan means that it can have significantly different connotations in different parts of the Nusantara region and across different dialects or variants of
9116-417: The native Kadazan/Dusun language, particularly the Kadazan dialect spoken widely in their hometowns of Penampang and Papar, alongside their significant contributions to the community. Conversely, many individuals in Sino-Native communities also feel a stronger connection to their Chinese ancestry. This identification can be influenced by familial ties, particularly when the Chinese heritage is emphasized within
9222-528: The native certificate system. The issue of non-natives obtaining native certificates has led to debates and discussions within the legal and administrative frameworks of Sabah. Efforts have been made to address these challenges and ensure that the native certificate system remains fair and just for genuine indigenous communities, including the Sino-Natives, who have a rightful claim to their cultural heritage and identity. In Sino-Native communities, self-identification varies significantly among individuals, reflecting
9328-444: The necessity to align with Bumiputera rights has led many Sino individuals to alter their naming practices. In response to limitations imposed on their rights by authorities, many Sino have discarded their Chinese surnames to preserve their Bumiputera status. This indigenisation practice is locally known as "Buang Siang" , which involves changing their legal ethnicity to native. The decision to retain or discard Chinese surnames
9434-440: The need for the Sino-Native to negotiate their ethnic identity within the broader Malaysian context. The evolution of their naming conventions reflects their adaptive strategies in maintaining their unique cultural identity while navigating the complexities of their socio-political environment. The mixed ancestry of the Sino-Native has not only influenced their naming system but also permeated other aspects of their lives, resulting in
9540-437: The older generations. In some cases, quite a number the Peranakan's pantang larang are deemed too strict and complex. But today, most Peranakans no longer practice complex pantang larang to keep up with the modern times. A significant number of the modern Peranakan community have embraced Christianity , most notably in Indonesia. In 2019, a new branch of Singapore-specific Peranakan intermarriages were found to exist within
9646-505: The period of 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 colonial government 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 or house maids as wives by
9752-599: The presence of Chinese-operated pepper plantations, this time at the mouth of the Putatan River. His accounts shed light on the expanding role of Chinese settlers in the agricultural activities of the area, highlighting their significant contribution to Sabah's economic development during that era. In a broader context, the intertwining of Chinese and indigenous communities in North Borneo (Sabah) has given rise to diverse Sino-Native groups. The earliest documented mention of
9858-498: The qualifier "Chinese" can be a way of asserting an ethnic identity distinct from and independent of Chineseness (though such a use of "Peranakan" as a single-word ethnonym may clash with the desire of other groups of non-Chinese descent to equally call themselves "Peranakan"). Later waves of immigrants to South East Asia are generally referred to using larger umbrella terms such as Malaysian Chinese , Chinese Singaporean , Chinese Indonesian or Tionghoa , or Thai Chinese . One of
9964-478: The region contributed to the emergence of a distinctive hybrid culture and ostensible phenotypic differences. Through colonisation of the region, the impact and presence of the Peranakan Chinese spread beyond Nusantara. In Sri Lanka , the Peranakan Chinese went on to contribute to the development of the Sri Lankan Malay identity that emerged in the nation during Dutch rule . The Peranakans are considered
10070-556: The region with similar histories of immigration and assimilation. For example, the Chitty may accurately refer to themselves as 'Indian Hindu Peranakans', meaning "of Indian Hindu descent" or "locally born but non-indigenous Indian Hindu". Likewise the Kristang may accurately refer to themselves as 'Eurasian Peranakans'. The name of the Jawi Pekan people is derived from 'Peranakan', Jawi being
10176-776: The rights and identity of individuals of Sino descent, especially considering the continuous lineage of heritage. Efforts have been made to address these challenges and ensure proper recognition of the Sino community. For instance, there have been discussions within the Sabah State Assembly to recognise Sino-Natives according to their ethnic background, allowing children of mixed marriages between Chinese and native individuals to be registered with specific ethnic identities such as Sino-Kadazan, Sino-Dusun, Sino-Murut and others. This includes addressing issues related to land ownership, identity registration and access to education. The government has also shown willingness to review and address
10282-410: The significant influence of education in fostering cultural continuity and adaptation within diverse communities. Similarly, ethnic Chinese individuals with ancestral connections to indigenous heritage are also can be found in modern-day Sabah. This multifaceted exploration illustrates the complex interplay and evolution of cultural fusion among descendants of Sino-Native unions. The naming system of
10388-476: 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 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
10494-521: The state's legal and cultural frameworks, reflecting the diverse and rich heritage of the Sabahan population. Peranakan The Peranakan Chinese ( / p ə ˈ r ɑː n ə ˌ k ɑː n , - k ən / ) are an ethnic group defined by their genealogical descent from the first waves of Southern Chinese settlers to maritime Southeast Asia , known as Nanyang ( Chinese : 南洋 ; pinyin : nán yáng ; lit. 'Southern Ocean'), namely
10600-417: The status of Sino-Natives as a distinct group has faced ongoing challenges. Legal and administrative measures were established during the British colonial era and after Malaysia's formation to acknowledge and protect the Sino community's rights and cultural heritage within Sabah's diverse population. One significant aspect of this recognition has been the issuance of native certificates, which grant individuals
10706-423: The status of being native to Sabah. These certificates are crucial for accessing certain rights and privileges afforded to indigenous communities. However, there have been instances of controversy and misuse surrounding the issuance of native certificates, particularly concerning non-natives acquiring these certificates through improper means. Such challenges have raised concerns about the legitimacy and integrity of
10812-642: The sub-groups of Chinese-Peranakan, Straits Chinese or Straits-born Chinese were defined as those born or living in the Straits Settlements : a British colony consisting of Malacca , Penang , and Singapore which was established in 1826. Straits Chinese were not considered Baba Nyonya unless they displayed certain Sino-Malay syncretic attributes, in terms of attire worn, food, spoken language, choice of education, preferred career choices, choice of religion and loyalties. However, given that 'Straits Chinese'
10918-488: The substantial impact of historical intermarriages and ongoing cultural exchanges on the Bundu Dusuns, shedding light on the intricate dynamics of cultural assimilation and hybridization within the region. In a more contemporary context, Monica Glyn-Jones, a well-regarded anthropologist trained at Cambridge University , conducted an in-depth study on the Dusun community of Penampang from 1949 to 1951. In her study, she dedicated
11024-658: Was even recorded before the Dutch seized Jakarta . Many of these Peranakans in Indonesia who converted to Islam would marry into aristocratic dynasties. One organisation of Indonesian Peranakan Muslims is the Persatuan Islam Tionghoa Indonesia (Association of Indonesian Chinese Muslims), which was formed in 1936 in Medan . Some prominent Peranakan Muslims include the Indonesians Junus Jahja, Abdul Karim Oei Tjeng Hien and Tjio Wie Tay and from Pattani ,
11130-675: Was multilingual, aside speaking his native Hakka dialect, he was also fluent in Cantonese, which he learned while serving as a member of parliament in Sandakan ; Dusun and Bajau , reflecting his upbringing in a multiracial, multireligious and multilingual background. Additionally, he was fluent in Standard Mandarin, having attended a Chinese-medium primary school, as well as English and the national Malaysian language . The evolving cultural identities of descendants from Sino-Native marriages depict
11236-598: Was significant enough to gain official recognition from the British government in 1951, a recognition that encompassed the Sino-Native sub-ethnic group, which by then had grown to a substantial population of 6,468 individuals. The Sino population in North Borneo, known today as Sabah, stood out due to its size, surpassing some well-established ethnic groups in the region such as the Iranun and Tidong during that period. This prominence prompted significant developments in 1952 when
#399600