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Senses in Space: The Power of Memories in the Built Environment by Afzal Azhari

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Lensa 6 _ En Afzal Azhari

Admission for lectures: RM30 (RM20 for Badan Warisan members)
A packed lunch will be provided
Limited to 35 participants.
To register, email us at lensa@badanwarisan.org.my

Negeri Sembilan – Pentadbiran dan Adat Kini

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Adat Perpatih was brought to the Malay Peninsula by the Minang society from Sumatera who retained their customs when they migrated in the 14th century.  This traditional custom which is passed down orally covers a whole range of aspects of social life including the appointment of Yamtuan and Undang, punishment for breach of custom, marriage and regulations governing marriage, inheritance and other matters. In Peninsular Malaysia, the Adat Perpatih is practised only in Negeri Sembilan, Naning in Malacca and by descendants of the Minangkabau people in Kampung Lukut, Kota Tinggi, Johor. Nevertheless, the Adat Perpatih which is practised here today has adapted with the practice and custom of the indigenous people, who are the original inhabitant of the state, who practice local customs.

En. Mohd Khairil in his talk will discuss the Perpatih Adat administration system in Negeri Sembilan and its place in today’s administration.

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A native of Negeri Sembilan, En. Mohd Khairil Hisham Mohd Ashaari is a Curator at the Tuanku Ja’afar Royal Gallery, in Negeri Sembilan and a freelance translator. He is a graduate of Universiti Putra Malaysia in Agriculture Science and has a deep interest in Malaysian history. His research covers the customs, culture and heritage of Negeri Sembilan,the Negeri Sembilan Royal Institution, and history of the Bugis in Negeri Sembilan. Amongst his writings are Polemik Sejarah Negeri Sembilan -Tiada Kesudahan, Bugis di Linggi, Negeri Sembilan (Jurnal KALAM) and Hubungan Bugis dan Minangkabau (Jurnal KALAM). 

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Adat Perpatih telah dibawa ke Semenanjung Tanah Melayu oleh masyarakat Minang dari Sumatera yang telah mengekalkan adat resam mereka apabila berhijrah pada kurun ke-14. Adat tradisi yang diturunkan secara lisan ini, merangkumi secara menyeluruh pelbagai aspek kehidupan masyarakat termasuk pelantikan Yamtuan dan Undang, hukuman perlanggaran adat, peraturan nikah dan kahwin, pewarisan dan sebagainya. Di Semenanjung Malaysia, Adat Perpatih hanya diamalkan di Negeri Sembilan, Naning di Melaka dan penduduk berketurunan Minangkabau di Kampung Lukut, di Kota Tinggi, Johor. Walau bagaimanapun, Adat  Perpatih yang dipraktikkan hari telah mengalami penyesuaian dengan amalan dan adat Orang Asli yang merupakan penduduk asal negeri, yang mengamalkan adat tempatan.

En. Mohd Khairil akan membincangkan tentang sistem pentadbiran Adat Perpatih di Negeri Sembilan dan kedudukannya dalam pentadbiran masa kini.

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Seorang anak jati Negeri Sembilan, En. Mohd Khairil Hisham Mohd Ashaari merupakan Kurator di Galeri Diraja Tuanku Ja’afar, Negeri Sembilan dan penterjemah bebas. Beliau adalah graduan dari Universiti Putra Malaysia, dalam bidang Agriculture Science, dan mempunyai minat  yang mendalam dalam sejarah Malaysia. Kajian beliau meliputi adat, budaya dan warisan Negeri Sembilan, institusi Diraja Negeri Sembilan, dan sejarah Bugis di Negeri Sembilan. Antara penulisan beliau adalah Polemik Sejarah Negeri Sembilan -Tiada Kesudahan, Bugis di Linggi, Negeri Sembilan (Jurnal KALAM)  dan Hubungan Bugis dan Minangkabau (Jurnal KALAM).

Members’ Trip to Seri Menanti and Paroi, Negeri Sembilan

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Badan Warisan Malaysia
Members’ Trip to Seri Menanti and Paroi, Negeri Sembilan
Saturday 9 March 2019

Meet/Registration at Istana Lama Seri Menanti, 9.15 a.m.

Seri Menanti, the royal capital of the state of Negeri Sembilan, was established in 1773 as a loose confederation of luak (districts), by immigrants coming over from Sumatra (mainly Minangkabau). Of the original 9 districts (Sungei Ujong, Rembau, Jelebu, Jelai, Naning, Klang, Segamat and Ulu Pahang), hence its name, Negeri Sembilan, only the former five districts remain as part of the State today.

This visit is limited to a maximum of 40 pax, and will include a guided tour of the restoration of the Istana Lama as well as a talk and visit to some traditional houses in the area. After lunch, we will proceed to see the former Salinger House which has been relocated to a private estate near Seremban.

Registration fee for the trip is RM60/pax for members and RM85/pax for non-members. The fee is inclusive of lunch and some light refreshments.

The detailed programme will be provided to those who register for the trip.

Download registration form HERE and submit it to membership@badanwarisan.org.my

Let’s Talk Heritage: Preserving Place Names for their Cultural and Historical Contexts; Kampung Kerinchi – A Case in Point

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The print and social media was all abuzz following the proclamation ceremony on 19 January 2019, when the urban settlement of Kampung Kerinchi which started in 1870s was declared to return to its original name, thus shedding its ‘up-market’ alias of “Bangsar South”, which nevertheless remains the name of one of the developments in the area.

Badan Warisan heartily welcomes this move; we believe it is high time Malaysians are more cognisant of the cultural, historical and communal contributions that have made Kuala Lumpur what it is as usually expressed in the original name of a place. We also advocate for the authorities responsible for the naming of areas and roads to take a stronger stand against approving names (and especially name changes) to support the gentrification rationale to ameliorate against the “inferior” connotation of the term “kampung”.

The coordination of geographical naming activities in this country is undertaken by the Malaysian National Committee on Geographical Names (MNCGN), which was established in 2002. At the state level, State Committees on Geographical Names (SCGN) are established to coordinate and implement the guidelines and procedures formulated by MNCGN. For the Federal Territory of Kuala Lumpur, the state committee is chaired by the Secretary General of the Federal Territories Ministry and its members comprise representatives from various government agencies, regulatory and enforcement bodies, including Kuala Lumpur City Hall, as well as private organisations and non-governmental organisations.  This committee decides on the naming of areas, streets, including for new developments in Kuala Lumpur, and where a name is proposed by the developer, the committee takes into consideration the rationale for the name.

Kampung Kerinchi was formerly perceived as a squatter area and over the years much of the land here was bought over by developers, who branded their new developments with names of the more well-heeled neighbourhoods such as Bangsar (and in other areas, Damansara, Kiara, etc.) to widen their attraction.

The names of places do not exist in a vacuum; they have historic context and connections with ties to collective memories, sentiments, feelings and past. The naming of a place presents its identity and it reflects its roots and the communities who first settled in and developed the area. This significance is lost when names of places are changed.

Badan Warisan’s resources show that Kampung Kerinchi’s roots are closely linked to Kampung Abdullah Hukum.  Kampung Abdullah Hukum was opened by Indonesian pioneer Abdullah Hukum, who came to Kuala Lumpur in the mid-1850s from Kerinchi, West Sumatra. Abdullah led the Kerinchi community who had accompanied him here, and eventually settled on Bungsar Road (now Jalan Bangsar) in what had come to be known as Kampung Abdullah Hukum. As an aside, we hope that Kampung Abdullah Hukum does not get “lost” in the regeneration of the area and becomes only known as KL Eco City!

While Kuala Lumpur’s official boundaries up to 1924 included Kampung Abdullah Hukum, it was only enlarged in 1954 to include this area of Kampung Kerinchi. It is noteworthy that Kampung Kerinchi was identified in the Kuala Lumpur Structure Plan 2000 as an urban renewal or redevelopment area, but its redevelopment in fact goes back to the 1990s, a decade or more before the Bangsar South development started.

Read: Know about the KL’s Cultural, History contribution, urges expert – New Straits Times, 2 February 2019.

Listen also to: Kampung Kerinchi Makes Comeback: a BFM Interview with Elizabeth Cardosa, 22 January 2019. 
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Shared Spaces: New Buildings in Historic Settings by Ar. Dr. Helena Aman Hashim and Elizabeth Cardosa

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Lensa Warisan “Shared Spaces: New Buildings in Historic Settings” which was originally scheduled for 13 February 2019 has been postponed. It will now take place from 12 noon to 2pm on Wednesday 27 February 2019 at Badan Warisan Malaysia.

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ABOUT THE SPEAKERS 

Ar. Dr. Helena is a Senior Lecturer in Architecture at the Faculty of the Built Environment, University Malaya. A practising architect with almost 30 years experience, she is a Registered Conservator with Jabatan Warisan Negara. Elizabeth Cardosa is currently President of Badan Warisan Malaysia and a Registered Conservator with Jabatan Warisan Negara. Helena and Elizabeth have been involved in several conservation and restoration projects including on the award-winning Stadium Merdeka and most recently, the highly-acclaimed Masjid Diraja Sultan Suleiman, Klang.

ABOUT THE LECTURE

This illustrated lecture will examine existing policies and guidelines for new developments within historic city centres in Malaysia. It will consider how new design interventions impact on the authenticity and integrity of heritage places and identify key principles which can protect the urban heritage and historic character of a place where the old and new can sit side by side.

Admission for lectures: RM30 (RM20 for Badan Warisan members)
A packed lunch will be provided
Limited to 35 participants.
To register, email us at lensa@badanwarisan.org.my

Let’s Talk Heritage: Relocate and save but risk losing its authenticity? Or keep in-situ and risk losing it altogether?

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“Salinger House” Paroi, Negeri Sembilan. (2019)

The fundamental guiding principle in the most established of heritage charters, such as those championed by the International Committee of Monuments and Sites (ICOMOS), is the belief that locating a heritage building or structure from its original setting to a new site destroys its authenticity.

While there does not seem to be much discourse on this issue in Malaysia, expansive plaudits and acclamation have been forthcoming from established leaders in the Malaysian heritage arena for some recent projects which saw heritage buildings being relocated to new sites.

These include the so-named Rumah Pusaka Chow Kit a.k.a. “Rumah Degil”, was moved (2018) a distance of around two (2) km, and now sits snug between Balai Seni Negara’s main gallery building and its administrative annex block in Kuala Lumpur; and the “Salinger House” originally located in Bangi, Selangor (built 1985-1992), and which is in the last stages of being reconstructed in its new home near Seremban, Negeri Sembilan. This is a result of the house being sold a few years ago to its current owners after the land on which it was originally located was sold separately for redevelopment. Then there is the case of the century old Kampong Teluk Memali mosque being moved (2017) from the banks of the Perak River near Kampong Gajah to a new housing development in greater Ipoh, Perak. In 2004, the “Alma Baker house”, a two-storey (part brick and part timber) building masonry and timber house was dismantled in Batu Gajah, Perak, and reassembled in Setiu, Terengganu around 2010. And over 20 years ago Badan Warisan moved the Rumah Penghulu Abu Seman a much further distance, over 300km, from Kedah to Kuala Lumpur.

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Rumah Pusaka Chow Kit a.k.a. “Rumah Degil”,  in front of  Balai Seni Negara’s main gallery building, Kuala Lumpur. (2019)

Add to this list the many other heritage buildings, too many to name, which have been “saved” because they have been relocated. It is perhaps timely for the many professionals and preservationists who fight to protect and safeguard our heritage resources to get together to discuss this issue. Should relocation be eschewed except in exceptional circumstances such as when there is no other option for saving the structure, and if not relocated, it will cease to exist? Should one wholeheartedly embrace this practice and promote adapting and relocating an existing building to meet changing economic and social needs in today’s society or is the cultural heritage significance of a building wholly bound to its original setting?

Mind you, the costs and risks of relocating a heritage building should not be underrated. Past experience has shown that this is an expensive exercise and that great care and much planning has to be put into place to ensure that the fabric of the building will not be damaged, and the new context within which the structure is moved is one which will offer as good, if not better, opportunity for the cultural heritage significance of the structure to be enhanced.

Badan Warisan would be very interested to hear from our readers on what could or should be the way forward. Please email lensa@badanwarisan.org.my if you would like to participate in a round-table discussion on this.

Elizabeth Cardosa
President of Badan Warisan Malaysia