History 2
Penang button Looking at Penang



Three views from Sumatra

 

Teuku Nyak Putih

The Acehnese have always been fascinated with the wonders of Penang, knowledge of which was passed around by word of mouth. Acehnese like Teuku 1   Nyak Putih, the father of P. Ramlee, Malaysia's legendary film-producer, actor, composer and singer, was no different.

Teuku Nyak Putih, the son of a rich Acehnese aristocrary, wanted to see for himself the 'world across the straits'.

    'What was Pulau Pinang like, which according to people's stories was full of cars, trains without engines or coal like the ones in his country, a city with big and tall buildings. He wanted to see all these with his own eyes. He has heard stories about this magical (ajaib) country from his village friends, (and) from those who have brought goats and cows to be sold there'. (Abdullah Hussain 1984: 5)

He dreamt of Penang at night and longed for it during the day. Driven by his desire to see Penang for himself, encouraged by his friends to follow them to Penang, and by his family circumstances, Teuku Nyak Putih left for Penang in 1923. (Zakiah Hanum 1984: 10) His was awed (kagum) by what he saw in Penang.

With a ‘buku hitam' – a black book containing his fingerprints, name, age, place of origin and the colour of his eyes, all written in Romanized Malay - Teuku Nyak Putih crossed over to Penang. Teuku Nyak Putih set foot on Penang soil from the railway jetty and encountered the notorious Indian boatmen. Practically all the Sumatran visitors to Penang complained about the Indian boater's high-handed antics of dealing with passengers.

On the streets of Penang, he saw trams using bamboo speeding past him. He saw jinricksha pulled by Chinamen and heard 'Penang Malay' spoken. At times, he felt that he could understand the language spoken, at other times, he could not understand a word at all.



Indian clogs

Teuku Nyak Putih and his companion stayed at a house on Buckingham Street owned by an Acehnese. Many of the Acehnese boarding houses were located on Buckingham Street, Burma Road, Pitt Street and Sungai Pinang. Apart from the famous Acheen Street named after 'Acheen' the old name for Aceh, there was also Nyak Abu Lane, named after a rich Acehnese merchant.

At the time, there were many Acehnese traders in Penang. Many of them were trading in cattle, merica (cili), betel nut and copras. Acehnese traders who come to Penang were simply dressed. They wore sarong pulikat, short sleeve shirts, a big belt with pockets and a set of keys. Their shoes were Indian clogs2. Teuku Nyak Putih was similarly dressed.

Teuku Nyak Putih eventually settled in Penang and married Cik Mah, a widowed Malay woman. Their son Teuku Zakaria, born in Penang on 21 March 1928, became the legendary P. Ramlee. (Abdullah Hussain, 1984: 15-7)

Due to the presence of large numbers of Acehnese traders, newcomers like Teuku Nyak Putih did felt very much at home:

    'Pada waktu itu orang-orang Aceh banyak sekali berdagang di Pulau Pinang, kalau bagi orang yang baharu datang seperti Teuku Nyak Putih, tidaklah akan merasa sunyi....

    Setelah beberapa hari Teuku Nyak Putih berada di Pulau Pinang ia telah merasa bahawa dia bukannya sampai di satu tempat yang baharu, melainkan di salah sebuah kota besar di negeri sendiri'. (Abdullah Hussain 1984: 13)
Abu Bakar anak Raja Pinayungan Lubis
 (1881 onwards)3

Abu Bakar, who was just passing through treated Penang as a staging point for his trips to Taiping, Aceh and east Sumatra. In that, he was no different from pilgrims departing from Penang for the holy lands.

Penang was probably the departure point for pilgrims to the holylands from as early as the 19th century. The port area in particular Acheen Street played a central role in the processing and transportation of pilgrims from South Thailand, Sumatra, north-western and north-eastern states of the peninsular to the holy lands, right until the early 1970's.

    "For many (Indonesian) pilgrims, Malaya was the real starting point of the pilgrimage, particularly during the past century and the first decade of this century, since by working there they procured the means to undertake the pilgrimage". (J. Vredenbregt, 1962; 127)

This was probably said in reference to Singapore, but applies equally to Penang.

On all his visits to Penang Abu Bakar stayed with a Mandailing pilgrim broker named Shaikh Jalid, at Acheen Street. Before the Arabs dominated the Hajj business, a Mandailing Sheik Haji by the name of Pak Ma'som Mendeleng (Mandailing), was the foremost pilgrim-broker on Acheen Street in the 1860's. Pak Ma'som who had his own Hajj shipping agency, was described as the rich man of  Acheen Street. (Yusuf Rawa 1998)

Abu Bakar was delighted to find that there was a colony of Mandailing as well as Rawa4 on the island. Like their Arab and Acehnese compatriots they were concentrated in Acheen Street.

While waiting for the connecting ships,

    ‘We walked the streets of Pulau Pinang from one lane to another, and I notice in this town that all brick buildings where the big businesses run by the white people, Chinese, Keling and others, are orderly. Their business premises are packed with things'. (Abu Bakar 1930's:   )

Abu Bakar noted that in the late 19th century, people from Tanjung Balai, in the district of Asahan in East Sumatra imported bricks, wood and roof tiles from Penang. He estimated a brick house with roof tiles and timber walls cost between $600 to $700 built exclusively by Chinese artisans. (Abu Bakar c. 1930's: 620-1) Anderson informs us that in the 1820's tiles were exported to the east coast of Sumatra from Penang.

Isma'il bin Hadji ‘Abdoe'llah ‘Oemar Effendi

Another Mandailing who visited Penang in the early 20th century was Isma'il bin Hadji ‘Abdoellah ‘Oemar Effendi. Isma'il visited Penang in 1921 5 . The account of his visit is found in Melawat Ke Melaka 1920 dan 1921, published by Balai Poestaka, in 1924. His account runs into 24 pages illustrated with two photographs. Isma'il's account serves as a guide for visitors from the Dutch East Indies.

Isma'il took a ship from Belawan to Penang. There were small Dutch as well as Chinese ships servicing the route every two days. Isma'il recommended visitors to travel deck class which cost f 4.90 as the journey takes over night. Tea, coffee, bread can be bought on the deck. First class tickets cost f28.10. First class visitors have to obtain a pass from the British consul in Medan. The pass cost f 6.50. Not all the ships going to Penang from Medan have deck class. Deck passengers can sleep in the cabin for between f 10-15. The journey from Belawan to Penang took 15-16 hours compared to 4-5 hours by ferry today. The ship left Belawan at 3.30 pm and arrived in Penang at 7.30 am.

Isma'il noted that the pass requirement was strictly enforced on 'whites and the Dutch'.  Isma'il said at the time, the Dutch were closely monitoring Caucasian British citizens but were relaxed with the natives.

The ship Isma'il was on was called 'Perak' belonging to the Eastern Shipping Company Ltd., a shipping company owned by Chinese. There were European, Chinese, Japanese on board as well as a ‘Malay' – himself!

On arrival, Isma'il experience a busy Penang harbour with countless 'perahoe tongkang, djongkong and sagoer' at the Penang habour.  ‘Their masts look like the branches of trees, in the forest, that have shed their leaves'.

    'Tiadalah terpermanai banjaknja perahoe, tongkang, djongkong dan sagoer dipantainja. Berpoeloeh poeloeh kapal, besar ketjil. Tiang tiangnja tampak sebagai ranting kajoe dalam hoetan, jang telah goegoer daoennja'.

As the ship cast its anchor, sampan kotak manned by Chinese and Indian boaters, first mentioned by Abu Bakar close in on the ship. Pilgrim brokers and Japanese hotel agents came on board looking for customers. Those who do not have acquaintances in Penang would take lodging with the pilgrim brokers or go to the Japanese hotels.

Isma'il observed that the pilgrim brokers and the Indian boaters put up a ‘play' on the boats to intimidate and extract higher fares from passengers.
Corrupt police
 

He was so disgusted with the conduct of the ‘Keling Djawi peranakan' boatmen that he has a whole chapter on Tipoe Keling. In this chapter he described vividly the antics of the boaters to intimidate and extract higher fares from passengers. His perception was to colour the perceptions of his fellow compatriot, Parada Harahap.

He came to the conclusion that the whole thing was a racket, of which the corrupt police was a party and therefore there was no point in reporting to them.

At the harbour, Isma'il described how arrivals from the Dutch Indies were treated by the custom officers (opas pelaboehan):

    ‘Kalau hanja diberi sekoepang, teroes opas itoe mejoeroeh boeka barang-barang kita akan diperiksanja. Diberi tiga koepang baharoelah diterimanja dan barang itoe bolehlah teroes sadja dengan tiada dibuka lagi. Kadang-kadang dengan terang soenggoeh diterimanja wang itoe. Kadang-kadang dengan jabat tangan, seperti bersalam. Orang jang tiada maoe memberi wang dapat soesahlah.
   
    Barang-barang disoeroeh boekanja, diperiksanja, dibalik-baliknja, diserah-serakkannja, hingga soesah mengoempoelkannja kembali. Lebih baik rasanja memberi doea kali lipat jang dikehendakinja, dari pada kekoesoetan jang demikian itoe'.

In addition to being harrassed by corrupt customs officers, they suffered extortions by the police.

    'Kalau ada doea tiga orang mata-mata itoe, dan seorang diberi wang, maka katanja: "Oentoek kawan saja. Dia soedah tengok!" Maka, kena banjaklah.
     
Isma'il said there were cases of the opas planting opium or other restricted items in order to hold the visitor at ransom and threatening to take the visitor to see a judge in order to extort more money.


Jinrickshaws and trams

Isma'il noted that the majority of the transportation at the jetty were trishaws, but there were also a few four-wheeled 'pelangkin'. Isma'il said on a motorcar a visitor only need three hours to see the best part of Penang. He observed that there are electric trams at Weld Quay, at Simpang Enam and all the way to Air Itam. He singled out the rickshaw as the most convenient form of travel in Penang.

Isma'il noted that there were four kinds of public transportation in Penang - jinriksha (lantja), horse carriage, tram or the motorcar.  He recommended the jinrikshaw for sightseeing and short distances especially for an evening ride by the sea.

Trams are cheap, but not all the roads have trams. Horse carriages are expensive when compared to the distance covered by motorcar. If you want to see the entire town (seloeroeh kota), it is better to go by car. It cost $4  for second class. Third class is even cheaper; three ringgit for half an hour.

Motorcars for rent were plentiful in Penang, some had their own station. Horse carriages are unpopular, outrivalled by jinrinkisha and trams.

    If a misunderstanding arises over the car rent, you can bring the matter for hearing at the "vehicle station". The police at the station will decide what is a fair rent. His decision is final.
   
In view of notorious reputation of Penang's taxis and kereta sapu, perhaps this practice should be revived. Isma'il had a similar experience with the jinrickshas. The Chinese trishaw puller when asked whether he knows a place, he will always say, "Ho la". And then he takes you round and round in circles to who knows where and you land up paying more than you bargained for. Isma'il complains that however much you pay the trishaw puller, it is never enough.

    ‘Ada Tjina lantja jang baik lakoenja, jang hanja meminta bajaran sepatoetnja sadja; tetapi banjak poela jang soeka meminta berlebih-lebihan. Berapapoen dibajar, walaupoen lebih dari pada atoerannja, si Tjina itoe minta ditambah djoega.
   
    Hendak pergi kesesoeatoe tempat, djika ditanjakan kepada si Tjina, tahoekah ia akan tempat itoe, djawabnya selamanja "tahoe". "Ho la" katanja. Dibawanjalah berpoetar-poetar entah kemana sadja. Bertanja djoega ia kadang-kadang kepada kawan-kawannja. Dengan djalan demikian maka kenalah kita banjak bijara. Apa lagi orang-orang baroe, jang beloem tahoe djalan, kenalah oleh si Tjika itoe'.
 
Of the hotels in Penang, Isma'il noted that hotels belonging to Muslims were all owned by Kelings, and there were no clean ones! There were no Malay (owned) hotels. Isma'il was in favour of Japanese hotels as they were usually clean, the room rates competitive and there were many to choose from.



"He who has not seen Ayer Itam has not seen Penang"

Isma'il's description of the urban layout of George Town fits the George Town of today to a tee, if you ignore the modern high-rise buildings along the harbour front.

He described the sights from Weld Quay to Sungai Pinang, Victoria Pier, Swettenham Pier, Farquhar Street, Leith Street, Northam Road, Pulau Tikus, Waterfall Gardens, Penang Hill and Kek Lok Si temple in Ayer Itam. Isma'il was so fascinated with Kek Lok Si temple in Ayer Itam that he devotes seven pages to the ‘Buddhist religion' as put into practice in the running of the temple.

He said that the most prominent landmark at the habour area was the F.M.S railway building with its hotel and a clock tower that served as 'a guide (pedomen) for the people of Penang'.

Isma'il said that whoever comes to Penang, and have ‘Not seen Ayer Itam has not seen Penang'.

In the temple, Isma'il noted a Buddha with diamond set in its forehead donated by a rich Penang Chinese woman. An eight tier pagoda made of gold, a present from the Chinese emperor. A glass ball containing the statue of the King of Siam, made of gold and adorned with jewels. The smaller statues were of famous Chinese saints. He gave a detailed description of the activities of the 46 priests at the temple.

Isma'il informs us that there was a picture of Tjong A Fie and his older relation, Tjong A Jong, from Medan. Of signatures of prominent people who have visited the temple and these included King of Siam (5 April 1907); Admiral Togo (4 May 1911); Duke of Cannaught (29 February 1907); Clemenceau, a famous French politician (19 November 1920).

All those mentioned had given donations to the temple and the priests recorded the amount given in the account book.

Isma'il also visited kampongs in Tanjong Tokong and Bagan Jermal. He commented that all the kampongs were dirty, the buildings dilapidated and the villagers aligned themselves to either the White Flag or the Red Flag, and that fights broke out between them. He said that this ‘adat (practice) of becoming members of ‘secret societies' originated from the Chinese, at a time when there were many sea bandits in Penang.

    ‘Kalau hendak kekampoeng Melajoe jang tiada tjampoeran seorang djoega bagnsa lain, pergilah ke Tandjoeng Boenga…Kampoeng itoe ialah kampoeng To'kong, masoek "Bagan Djermal". Letaknja ditempat jang berbentjah-bentjah. …Roemah-roemahnja boeroek-boeroek; sekaliannja berdidingkan atap nipah dan bertingkan kajoe. Langgar tempat persembahanjangnja tiadalah beroepa tempat sembahjang, karena boeroek soenggoeh. Seloeroeh kampoeng itoe kotor, karena loempoer. Jang diam disitoe hanja orang miskin, jang penghidoepannja hanja menangkap ikan kelaoet.
   
    Tiap-tiap kampoeng itoe memakai bendera sendiri. Dalam perkelahian, maka orang jang diam dalam kampoeng jang seroepa benderanja, berpihak. Ada bendera merah, ada bendera poetih.
   
    ‘Adat itoe asalnja dari prang orang Tjina. Dahoeloe, semasa kaoem perompak banjak di Poelau Pinang, maka kampoeng-kampoeng itoe roepanja masoek dalam kongs-kongsi rahsia perompak itoe. Maka tinggallah djoega sampai masa ini ‘adat Tjinjanja itoe'.
   
1  Teuku is a title for aristocracy from the Oleebalang class.

2  'terumpah keling yang besar di depannya'.

3  The writer is referring to 19th and early 20th century.

4  The people of Rao in Sumatra are called Rawa in the peninsula and East Sumatra, and are reputed to be devout Muslims. (Milner, 1978; 47) Rao once largely, if not exclusively inhabited by the Mandailing people before being ousted by the Minangs. Until today, both the Minang and Mandailing languages are spoken there. Today both the Mandailings and the Rawa live in Rao.

5   For an account of his visit see, Melawat Ke Melaka 1920 dan 1921, Balai Poestaka, Drukkerij Volkslectuur – Weltevreden 1924, pp. 43-66

  


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From a paper by Abdur-Razzaq Lubis read at the Penang history colloquium at Penang 2002 April 19 - 21. Lubis specialises in Mandailing migration and operates a website at www.mandailing.org
Women's Crisis Centre  34D Jones Road  Penang
Counselling for women and children
Telephone 228 0342
Website: www.wccpenang.org

   
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The Penang File Issue 22