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Friday, November 13, 2009

I found this journal entry on Blurty. It was written by

naif (sleepless77) wrote,@ 2008-05-10 20:24:00

voices from the palace 1

Last Wednesday, I visited the Taman Warisan Melayu, the Malay Heritage Centre that now occupies what was known as the Istana Kampong Glam. As far back as 1999, when the government announced plans to evict the residents of the istana, I had felt uneasy. Malaysian newspapers claimed it was an attempt to erase Singapore's Malay history; the Singapore government replied that on the contrary, establishing a Malay Heritage Centre was actually an attempt to preserve Malay history. The truth, of course, lies somewhere in between. What kind of Malay history do you want to construct? The Taman Warisan represents a history as envisioned by Yaacob Ibrahim, who in 1999 said, 'It should be a symbol of how Malays have contributed, and how they can contribute further to the idea of Singapore.' And thus you have this strange, 'progress'-obsessed, future-oriented layout, where as one of the 'four main races' in Singapore, Malays had 'contributed' to the fields of education, journalism, cinema etc. The exhibition culminates in a TV screen profiling 'prominent' Malay personalities, ie, the usual professionals/celebrities etc who have attained national-level/international recognition. Someone from Berita Harian must have curated this part, with all that 'Anak Melayu Berjaya' (Successful Malay) baggage of minority insecurities. The Istana Kampong Glam, however, represents a pre-colonial Malay history, filled with royal genealogies, succession struggles, political manouverings. It records Singapore as part of the Johor-Riau-Lingga empire, and presents counter-narratives to official histories: 'Raffles founded Singapore' vs 'Riau lost Singapore' in 1819; 'Raffles signed treaty with Sultan Hussein' vs 'Raffles appointed Tengku Long, son of Sultan Mahmud of Johor, the new Sultan Hussein Shah of Singapore--a puppet king of the British'; 'Sultan Hussein and Temenggong Abdul Rahman sold Singapore to the British' vs 'British coerced the Sultan and Temenggong to sign ill-named Treaty of Friendship and Alliance, giving them sovereignty over the island'.Most importantly, it establishes the fact that Singapore was not terra incognita--an unknown or unexplored territory. It was under the influence of Johor, and Tengku Long, son of Sultan Mahmud of Johor was supposed to be installed as its ruler. Raja Hamidah of the island of Penyengat, wife and widow of Sultan Mahmud, had wanted to bring the royal regalia, the nobat to Singapore, to conduct the proper rites that would legitimise Tengku Long's rule. However, the Dutch stopped her and confiscated the regalia, as they supported Tengku Long's younger brother, Tengku Abdul Rahman. The British exploited this rivarly between the two brothers and declared support for the beleaguered Tengku Long. In 1999, journalist Zuraidah Ibrahim wrote an article for the Straits Times ('Stay out of S'pore affairs', 7 July 1999). She stated, "As if the Malay royalty is central to the average Singapore Malay's sense of self-identity." Her brother, Yaacob Ibrahim, a Malay MP, said "I don't think others have a right to tell us how we should preserve that memory. It's our right...The Istana is just a building. It reflects the presence of the Malays in is not a symbol of Malay supremacy" ('Kg Glam folk happy with Istana project', 11 July 1999). (By the way, talk about misleading headlines: the 'Kampong Glam folk' did not refer to the residents of the Istana Kampong Glam, but the constituents of the Kampong Glam ward! And it was assumed that their MP, Mr Loh Meng See, could speak on the behalf of his constituents--none of whom were actually interviewed. Any more puzzled heads wondering why we're the most lowly-ranked developed country when it comes to press freedom?)I'm afraid I would have to disagree with the Ibrahim siblings. I am neither a royalist, nor do I subscribe to feudal notions like the asymmetrical relationship between the ruler and the ruled. But the recognition of the royal house is crucial to establishing one's status as the indigenous people of a certain territory. In Malaysia, for example, the continual maintenance of the monarchy (even if it is a constitutional one with limited powers) is instrumental in staking out one's claims as the 'sons of the soil'. The reason for this is simple: when the colonial powers decided to establish their influence, their first formal point of contact was with the reigning sultans and rajas. The treaties signed involved a transfer of sovereignty. What this means is that these Malay rulers had prior sovereignty over the Malay kingdoms. And thus the process of decolonisation and subsequent nationalism involves restoring the power and status of the Sultans.
I have been scouring news articles on the Istana Kampong Glam controversy, from 1993 to 2008. Unsurprisingly, only the Malaysian newspapers covered the responses from the descendants of Sultan Hussein with any depth. The Singapore newspapers, which included the Malay-language Berita Harian, were predictably supportive of the government. I remember walking through the various rooms of the Malay Heritage Centre, struck by how a structure designed for the display of history could actually void itself of its actual history. I wanted the walls to speak. I wanted to see the faces of the 79 members of the royal bloodline, whose names bear the royal honorifics of Raja and Tengku but who are now scattered across Singapore and Malaysia: some in real estate, business, and others: a taxi driver, forklift operator, security guard, hawker. I collated all the quotes I could find; for the moment they would suffice as the driftwood to prevent me from drowning in the silence of my history.

"There is nothing to say."
Tengku Abdul Aziz bin Tengku Hussain

"The Malay Village can house the heritage centre. As long as the sun and the moon exist, the palace cannot be taken away from us to be converted into a museum."
Tengku Ishak Tengku Salim

"This is our birthright. How can we give it up just like that and sign away our property?" "It will be another dead Malay Village." "If my forefather, Sultan Hussain, had not ceded the property to the British, there would not be a city like this today."
Tengku Damaishah Tengku Abdul Aziz

"Our families are hoping to stay on the land of our grandfathers.""I want to defend our home.”
Tengku Mohamed Tengku Jamil

“I cannot stomach the idea that my children may one day have to actually pay a fee to enter this istana, my home.”
"I will never move out, not even for $10 million. Even if I am forcibly evicted, I would rather sleep under a bridge than accept the money."
Raja Abdul Rahman

"Money is really no substitute. Just look at our family. We too previously had a lot of money, but all of that is gone now. Only the palace remains. So what good is money to us?”
Tengku Hendon Tengku Mohamed

"From our perspective, Sultan Hussain and Sultan Ali gave their endorsement for Singapore to be modernised by the British and from this royal generosity, Singapore was founded. At least, we should honour both Sultans with proper decorum and decency."
"Regrettably, we were told of a meagre compensation of hardly S$7 million.” (To be distributed to 79 descendants over 30 years, which works out to S$2916 per year)
"We humbly urge the Singapore authorities and Parliament to show good faith."
Tengku Osman Tengku Abdul Aziz

"We would rather jump from a 20-storey building than give up our fight."
"We're not trespassing on anyone's land. But it is the government that has trespassed on our land.”
"We plan to bring this matter up to the President himself."
(This is a painful statement, of course, because the President's official residence is called the 'Istana'. The name was adopted when the building, formerly known as Government House--and which housed the colonial governors of Singapore--was handed over to the new Singapore Government in 1959 when self-rule was attained.)
Raja Abdul Rahman Raja Saad

"We would have wanted to hire a Queen's Counsel but we cannot afford to do so."
Tengku Mohamed Tengku Jamil

“When I left the Istana, I couldn't even bring myself to pass by the place, let alone look at it. I used to cry thinking about it. But now, I don't cry any more.”
Tengku Jamiah Tengku Puteh

“All these years, we receive pensions from the Government, but those are very little compared to the value of the land.” (Estimated at $S2.2 billion)“If the Government is willing to negotiate, we are willing to be amicable. Otherwise, we may go to a higher authority such as the International Court of Justice.”
Tengku Noor Shamsiah Tengku Abdullah

"They just take our land without permission and open their centre."
"If Singapore plays a deaf ear, I may go to the International Court of Justice and claim the whole island of Singapore.”
"It is not only unfair. They disregard the existence of the royal family. Even the British were not as harsh as them, the British they housed my family."
"Either they buy the land from us or jointly develop it. Both ways, all parties can gain."
"This is the most complicated land-ownership issue in Singapore and the most well-documented disputed property in the history of the Republic." “They never answer our letters.”
Tengku Abdul Aziz bin Tengku Hussain

Friday, April 3, 2009

Tengku Damai

Pertama sekali saya menyusun sepuluh jari meminta ampun dan maaf kepada semua ahli keluarga dan sahabat handai seandainya blog ini baru dimulakan.

Bagi keluarga dan waris,niat blog ini untuk menceritakan hal ISTANA KAMPONG GLAM dan meyentuh sedikit tentang hak-hak keluarga. Tidakkah kita bertanya selama ini, darimanakah datangnya duit pencen yang selama ini kita menerima dari pemerintah Singapura? Darimanakah datang duit arrears atau surplus revenue yang LAND OFFICE SINGAPORE membayar kepada keluarga kita setiap tahun?

Bagi sesiapa sahaja yang berminat, terimakasih kerana membaca.

Mulai hari ini saya akan menceritakan tentang hal ini dan akan cuba menjawab setiap soalan pembaca.

01..Istana Kampung Glam

[edit] History

[edit] Early days
The original Istana Kampong Glam was built by Sultan Hussein Shah of Johor in 1819 on land of about 23 hectares (57 acres) in Kampong Glam that had been given to him by the British East India Company.[1] It is believed to have been a wooden structure in the area to the east of Beach Road. When it was completed, it occupied an area twice the size of the present compound, which was reduced in 1824 for the construction of North Bridge Road. The Sultan lived there till shortly before his death in Malacca in 1835.[1]

[edit] Rebuilding
The concrete structure that exists today was commissioned by Sultan Hussein's eldest son, Sultan Ali Iskandar Shah of the Johor RiauLingga Empire in 1835. It was built on the site of the original building between 1836 and 1843. The new two-storey Istana is believed to have been designed by colonial architect George Drumgoole Colemanl some of its architectural features are similar to those of other buildings Coleman designed such as the Old Parliament House and the Armenian Church. Its design is a combination of the Palladian style, which was then popular in England, with traditional Malay motifs.[2] The extensive compound of the Istana was enclosed by a perimeter wall, and small kampung-style houses were built around it for the Sultan's kin, servants and artisans.
After the completion of the Istana in 1843, Tengku Alam, Sultan Ali's eldest son, lived in it until his death in 1891. Leases of portions of the land on which the palace stood had been granted by Sultan Ali, and Tengku Alam continued to collect rents and supported the members of his father's family according to Malay custom.[1] After his death he was buried in the royal grave at the nearby Sultan Mosque.

[edit] Succession dispute
In 1896, there was a succession dispute in Sultan Hussein's family over rights to the Kampong Glam estate, and the matter went to court. In 1897, the court ruled that no one could rightfully claim to be the successor of the Sultan and that the estate belonged to the Crown. (The estate became state land when Singapore gained independence.)
In 1904, the Sultan Hussein Ordinance was enacted to provide the descendants of Sultan Hussein with income derived from the Kampong Glam estate. The amount was capped at S$250,000 in 1991, revised by the government in 1999. Under the new scheme, the beneficiaries could opt either for a share of S$350,000 a year for 30 years or for a lump sum payment.
Residents still living in the Istana were resettled, as the building was to undergo conservation works. Until that time, the Istana had been the private residence for the Sultan's descendants.

[edit] Restoration
The Istana Kampong Glam and compounds were refurbished as part of the development of the Malay Heritage Centre in 2004. The Istana has been faithfully restored according to Coleman's design with special emphasis on its setting, retaining the compound, its walled enclosure and the road leading to the building. Timber and cement were used to replicate the interior flooring of the former building.

[edit] See also
Gedung Kuning

[edit] Notes
^ a b c Preamble to the Sultan Hussain Ordinance (Cap. 382, 2000 Rev. Ed.).
^ History, Malay Heritage Centre, 2007,, retrieved on 2008-10-17 .

Damai: Post diatas dipetik dari wikipedia. Ia menceritakan versi mereka tentang Istana Kampong Glam. Sebagai waris Sultan Hussaain, jika kita mempunyai pengetahuan yang cetek, memang mudah orang orang yang berkuasa sekarang mengkotak katikkan kita. Kita harus menimba ilmu dan mengenali hak kita, walaupun bukan dari segi seorang waris tetapi dari segi seorang rakyat atau warga Singapura ataupun warga dunia.

02..Jendela Adat / Pengertian Mengenai Adat


Banyak orang yang keliru mengartikan adat. Apalagi dilingkungan generasi muda banyak yang beranggapan bahwa adat itu adalah kebiasaan alam dan sangat kuno. Kalau mendengar perkataan " Adat " maka yang terbayang dalam benaknya adalah orang - orang tua yang berpakaian daerah atau suatu upacara dengan menggunakan tata cara adat suatu suku atau daerah. Oleh karena itu, tidaklah mengherankan apabila pakaian khas suatu daerah dikatakan sebagai pakaian adat, dan bentuk rumah yang khas disuatu daerah juga dianggap sebagai rumah adat oleh para generasi muda saat ini.
Banyak pula yang menganggap bahwa adat itu sama dengan tradisi yang dialih bahasakan menjadi adat ataupun sebaliknya. Maka untuk menghilangkan penafsiran dan interprestasi yang berbeda perlula hal ini diperjelas terlebih dahulu.
Pengertian adat itu pada dasarnya adalah : " Ketentuan yang mengatur tingkah anggota masyarakat dalam segala aspek kehidupan manusia ". Oleh sebab itu adat merupakan suatu hukum yang tidak tertulis, namun sekurang - kurangnya merupakan sumber hukum yang tercermin dalam adat yang bersendikan syara'. Oleh karena adat mengatur seluruh aspek kehidupan anggota masyarakat maka ketentuan - ketentuan adat secara otomatis juga mengatur masalah politik / pemerintah, Ekonomi, Sosial dan kemasyarakatan, Etika budaya dan sebagainya.
Ketentuan - ketentuan hukum Islam yang menyangkut masalah duniawi sudah dianggap dan dirasakan sebagai ketentuan Hukum adat, terkadang memang susah untuk mengklasifikasikan yang mana ketentuan hukum Islam dan yang mana hukum adat murni. Demikian berdekatannya sudah Adat Melayu dengan Agama Islam.
Adat dalam Masyarakat Melayu dapat dibagi kepada tiga tingkatan, yaitu :

Adat sebenar adat adalah prinsip-prinsip adat Melayu, yang tidak dapat dirubah-rubah. Prinsip tersebut tersimpul dalam adat bersendi Syara’ dan Syara’ bersendikan Kitabullah.
Ketentuan-ketentuan adat yang bertentangan dengan hukum Syara’ tak boleh dipakai lagi dan hukum Syara’lah yang dominan. Dasar ini tercermin dari ungkapan sebagai berikut :
“ Adat berwaris kepada Nabi
Adat berkhalifah kepada Adam
Adat berinduk keulama
Adat tersurat dalam kertas
Adat tersurat dalam sunnah
Adat dikungkung Kitabullah
Itulah Adat yang tahan banding
Itulah Adat yang tahan asak’
Adat terconteng dilawang
Adat tak lekang oleh panas
Adat tak lapuk oleh hujan
Adat dianjak layu diumbut mati
Adat ditanam tumbuh, dikubur hidup
Kalau tinggi dipanjatnya
Kalau rendah dijalarnya
Riaknya sampai ketebing
Untutnya sampai kebakal
Resamnya sampai kelaut luas
Sampai kepulau karam-karaman
Sampai ketebing lembakan-lembakan
Sampai kearus yang berdengung
Kalau tali boleh diseret
Kalau rupa boleh dilihat
Kalau rasa boleh dimakan
Itulah adat sebenar adat
Adat turun dari Syara’
Diikat dengan hukum Syare’at
Itulah pusaka turun temurun
Warisan yang tak putus oleh cencang
Yang menjadi galang lembaga
Yang menjadi ico dengan pakaian
Yang digenggam dipeselimut
Adat yang keras tidak tertarik
Adat lunak tersudut
Dibuntal singkat, direntang panjang
Kalau kendur berdenting-denting
Kalau tegang berjela-jela
Itulah sebenarnya adat
Yang dipakai oleh orang Melayu. “
Dari kutipan diatas jelaslah betapa bersebatinya adat Melayu dengan ajaran Islam. Dasar adat Melayu menghendaki sandarannya kepada sunnah Nabi demi kitab suci Al-Qur’an. Prinsip itulah yang tak dapat dialih pindahkan dan tak dapat dibuang. Itulah yang disebut dengan Adat sebenar Adat.

Adat ini adalah adat yang dibuat oleh penguasa pada suatu kurun waktu dan masa berlakunya sepanjang belum dirubah oleh penguasa berikutnya. Adat yang dapat berubah sesuai dengan perkembangan zaman dan situasi yang mendesak dan dapatlah disamakan dengan “ Peraturan pelaksanaan dari suatu ketentuan adat “. Perubahan pada adat ini terjadi karena penyesuaian diri dengan perkembangan zaman dan perkembangan pandangan dari pihak penguasa sesuai dengan pepatah “ Sekali air Bah, sekali tepian beralih “, dan yang tercermin dalam seperangkat ungkapan sebagai berikut :

“ Adat yang diadatkan
Adat yang turun dari Raja
Adat yang datang dari Datuk
Adat yang cucur dari penghulu
Adat yang dibuat kemudian”.

“ Putus mufakat adat berubah
Bulat kata adat berganti
Sejang kain ia lekang
Beralih musim ia layu
Bertukar angin ia melayang
Bersalin baju ia tercampak
Adat yang dapat dibuat – buat “

Dalam proses perjalanan sejarah Adat istiadat Melayu, maka adat yang diadatkan mengalami berbagai perubahan dan variasi hampir dapat dipastikan, bahwa adat ini merupakan adat yang paling banyak ragamnya, sesuai dengan wilayah dimana ia tumbuh dan berkembang. Jika kita lebih memperhatikan kepada adat yang diadatkan akan kita jumpai banyak perubahan namun terbatas dalm masalah tingkatan adat dan adat yang terdapat saja, sedang adat yang sebenarnya ( Fundamental ) tetap sama. Demikian pula halnya dengan ketentuan-ketentuan dalm upacara-upacara, seperti dalam upacara nikah kawin dan upacara- upacara yang menyangkut daur hidup dan sebagainya.


Adat yang ter adat adalah merupakan konsensus bersama, dimana terdapat suatu sikap, tindakan atau keputusan berdasarkan musyawarah bersama yang dirasakan cukup baik, sehingga untuk peristiwa atau tindakan yang sama sifatnya seperti yang terdahulu ( yang pernah terjadi sebelaumnya ) maka tolak ukurnya dipakai sikap tindakan atau keputusan yang telah pernah diambil sebelumnya. Dengan demikian kebiasan itu dijadikan pegangan bersama, sehingga merupakan kebiasaan yang turun temurun. Oleh sebab itu maka adat yang terdapat ini juga dapat berubah sesuai dengan nilai-nilai baru yang dikembangkan kemudian. Tingkat adat inilah yang sering dapat disebut sebagai “ Tradisi “ seperti tercermin dalam ungkapan adat sebagai berikut :

“ Adat yang teradat
Adat yang datang tidak berberita
Pergi tidak berkabar”
Adat disarung tidak berjahit
Adat berkelindan tidak bersimpul
Adat berjarum tidak berbenang
Yang terbawa burung lalu
Yang tumbuh tidak ditanam
Yang berkembang tidak berkuntum
Yang berpunat tidak berpucuk “
Adat yang datang kemudian
Yang diseret jalan panjang
Yang bertenggek disampan lalu
Yang berakar tidak berurat tanggung
Itulah adat sementara
Adat yang dapat dialih-alih
Adat yang dapat ditukar salin”

Pelanggaran terhadap adat ini sangsinya tidaklah seperti pada kedua tingkatan adat lainnya. Keadaan pelanggaran hanya diberikan teguran atau nasehat oleh pemangku adat atau oleh orang-orang ang dituakan dalam masyarakat. Namun demikian si pelanggar tetap dianggap sebagai orang yang kurang beradat atau lebih berat sebagai seorang yang tidak tau adat.
Dari apa yang telah dituturkan diatas, dapatlah diambil beberapa kesimpulan sebagai berikut :

1.Adat adalah ketentuan-ketentuan yang mengatur tingkah laku anggota masarakat dalam hampir semua aspek kehidupan manusia.

2.Menyangkut adat Melayu dengan syariat Islam memberi corak tersendiri bagi masyarakat Melayu. Hal ini didasari dengan ketentuan bahwa adat tidak boleh bertentangan dengan hukum Syara’. Ketentuan adat yang bertentangan dengan hukum Syara’ tidak boleh diberlakukan lagi dan harus disesuaikan dengan hukum syara’.

3.Adat sebenarnya tidak dapat berubah-ubah, karena merupakan pegangan yang fundamental. Yang dapat berubah dan dapat mengadakan penyesuaian dengan perkembangan zaman hanya adat yang diadatkan dan adat yang teradat.


by Mr:Fuad.



Assallamualaikum.. kepada semua Kerabat Forum Silaturahmi Keraton SeNusantara

Saya Tengku Shawal Bin Tengku Aziz, mengucapkan setinggi2 tahniah kepada
FSKSN kerana telah berjaya mengeratkan silaturahmi kesemua keSultanan diNusantara ini. dan saya berdoa moga-moga kita serta anak-anak cucu kita semua diberkati Allah s.w.t ...aamin


05..Standby Text