‘One story ends and another begins’

Abstract

This is the first treatment of a hitherto unknown text, a hybrid lithograph-manuscript from 1864 called the Syair Tabut, or 'Poem of the tomb effigies', by Encik Ali. The only known copy of the Syair, held at Leiden University in the Klinkert collection, and transcribed and translated by Byl, Iskandar, Lunn, and McCallum (2017), describes the Muharram commemorations at Singapore that year. As the poet describes the procession and its consequences, he reveals much about inter-community participation in this ritual event. Significantly, the 1864 Muharram procession ended with an altercation that resulted in the banning of the ritual by the colonial government, and led to two major court cases on native culpability and police corruption. Encik Ali's poem offers an alternative perspective, conditioned by the wide-ranging vocabulary and conventions of Muharram, a vivid description of diverse performances and events, a knowledge of Singapore's urban geography, and the parameters of Malay poetry.

Sounding the Indian Ocean: Musical Circulations in the Afro-Asiatic Seascape

“…Several recent studies based on Indian Ocean contexts have triggered us to have a growing appreciation of the role of sound-especially from processions and religious institutions-in negotiations and conflicts between communities over urban space in colonial ports (McCallum 2017;Sykes 2017;Lunn and Byl 2017;Byl et al 2017). Similar concerns emerge in the contemporary English-language newspapers of Rangoon: in July 1899, there was a disturbance when a collective of Chulia Muslims refused to allow a child to be buried in their graveyard, because his father had sent him to study at a Burmese monastery, but also because "they strongly objected to the intermingling of Burmese music and Mahomedan funeral rights" (Anon.…”

“There is no modesty or shame in this city”: What Bengalis Heard in Colonial Burma, c. 1900

“…Several recent studies based on Indian Ocean contexts have triggered us to have a growing appreciation of the role of sound-especially from processions and religious institutions-in negotiations and conflicts between communities over urban space in colonial ports (McCallum 2017;Sykes 2017;Lunn and Byl 2017;Byl et al 2017). Similar concerns emerge in the contemporary English-language newspapers of Rangoon: in July 1899, there was a disturbance when a collective of Chulia Muslims refused to allow a child to be buried in their graveyard, because his father had sent him to study at a Burmese monastery, but also because "they strongly objected to the intermingling of Burmese music and Mahomedan funeral rights" (Anon.…”

Traditional Islamic Poetry as a Form of Cultural Heritage Conservation: Cultural Preservation of Syiir

“…The term "syiir" refers to a poetic expression in Islamic traditions that are deeply embedded in the religion's wealthy historical and cultural legacy. It indicates that Islamic poetry and oral literature are significant to the communities' religious and cultural life (Lunn & Byl, 2017).…”

“…Syiir, taken from the Arabic word syiir, represents a poetic expression within Islamic traditions firmly ingrained in Islam's rich historical and cultural heritage. It refers to Islamic poetry and oral literature that plays a vital role in these communities' religious and cultural life (Lunn & Byl, 2017). This poetic tradition serves as a means of expressing devotion, spreading religious knowledge, and preserving {Bibliography}the history and values of Islam creatively and engagingly.…”