MY JOURNEY BEGAN on sundrenched Acheen Street, not as a tourist, but as a participant in the Malay Heritage Trail organised by my team at Penang Hidden Gems in conjunction with the George Town Literary Festival. Guided by the insightful Fairus Saad, 20 of us—a diverse mix of local and international visitors—walked through Armenian and Acheen Street, a journey that revealed a microcosm of Malaysia’s rich and complex history.

Three kampung houses nestled within Acheen Street’s compound became our first lesson in the multifaceted nature of Malay identity. Fairus eloquently detailed the history of these buildings, highlighting Al-Mashoor, Penang’s first Islamic religious school, housed within one of them.

Seeing the humble origins of this institution that shaped the Penang Muslim community’s identity made me introspective. The adjacent house, home to the fifth-generation descendant of Sheikh Omar Basheer Al-Khalidy—a revered Naqshabandiah Sufi teacher and imam of the Acheen Street Mosque—further underscored the enduring legacy of individuals who molded the spiritual and cultural landscape of late 19th-century Penang. This prompted in me a deeper exploration of the nuanced definition of being Malay.

A Spectrum of Malay Identities: Beyond the Expected

At Jawi House, the subtle aroma of serabai (delicate Malay crumpets) and kaya weaves through the rich fragrance of Arabic coffee and tea. Chef and owner Nuril Karim Razha shared the captivating history of the Jawi Peranakan community, whose significant presence in Acheen Street led to it being known as “the second Jeddah”. This bustling hub was a vibrant crossroads for pilgrims preparing for their journey to Mecca from across the Malay Archipelago and beyond. This once-small kampung transformed into a bustling souk—an Arabian bazaar—offering everything from food and jubah (Arabian robes) to essential pilgrimage items.

Growing up half-Chinese and half-Malay, I have always navigated the complexities of this dual identity. The homogenous portrayal of “Malay-ness” in mass media often felt at odds with my own lived experience. This heritage trail, however, changed that perception.

Food, as Puan Habibie elegantly illustrated, provides a powerful
example. “During Hari Raya,” she shared, “we don’t eat ketupat
and rendang. Instead, we enjoy bamiah (a Hadramawti lamb and okra stew) with roti. Therefore, Sharifah Aini’s popular Hari Raya song, ‘Rasalah ketupat ini, dengan rendangnya sekali,’ feels quite foreign to us.”

This simple statement shattered preconceived notions about what being a Malay means, highlighting the sheer diversity within Malaysia’s Malay community, and prompting the realisation that groups like the Jawi Peranakans and Indian Muslims also share unique expressions of Malay identity.

Redefining “Malay”: Beyond the Kampung Narrative

Joel Kahn’s Other Malay: Nationalism and Cosmopolitanism in the Modern Malay World challenges the dominant Malaysian narrative associating Malay identity with the static, homogenous kampung—a rural village rooted in subsistence farming and allegiance to the royal court. However, this overlooks the dynamic cosmopolitanism that has profoundly shaped Malay identity throughout history, especially in Penang.

A more inclusive understanding must acknowledge the multifaceted contributions of diverse groups. The Jawi Peranakan, for instance, significantly enriched Malay heritage in Penang, influencing traditions and customs. Similarly, Indian Muslim communities from Tenkasi, Ramnad and Kadayanallur introduced distinctive cooking techniques and spice blends, giving rise to the iconic Penang dish, Nasi Kandar—a testament to the island’s vibrant culinary fusion. The Chulias, another group of Southern Indian Muslim immigrants, further contributed to the economic and cultural tapestry of the state through their entrepreneurial prowess in trade and finance.

The life of C.M. Hashim, the illustrious Penang UMNO chief, embodies this cosmopolitan Malay identity. His journey as a Malay of Indian descent from humble beginnings to becoming a prominent businessman and champion of independence, marked by cross-racial collaborations, highlights the challenges of researching this often-overlooked aspect of Malay history.

Malaysia VS. Indonesia: Divergent Perspectives on Identity

The definition of “Malay” diverges significantly between Malaysia and Indonesia. A recent People of Penang (PoPcast) episode emphasised Indonesia’s preference for regional ethnic identities (Javanese, Sundanese, etc.) over a singular “Malay” identity—a stark contrast to Malaysia where religious affiliation plays a more defining role.

My conversation with Mohammad Ammar Alwandi during an event in Jakarta—Bincang Melayu bersama Muzium Negara Malaysia di Gedung STOVIA—reinforced this distinction. Despite his outward presentation of Malay identity (wearing a baju Melayu), Ammar emphasised Indonesian national identity over ethnic affiliation—a concern he addresses through his Instagram initiative, Nusa Angka, which promotes Malay ethnicity in Indonesia. In Indonesia, “Melayu” is simply one ethnicity among many.

Malaysia’s approach—exemplified by C.M. Hashim’s experience—centres on conversion to Islam and adopting the Malay language and culture. This approach, while creating a sense of national unity, marginalises the rich diversity within the nation. The simplified portrayal of Malay identity in education often leaves schoolchildren with an incomplete understanding of their heritage. Penang Hidden Gems’ free history trips for secondary school students aim to address this, and tries to foster a more inclusive appreciation of Malaysia’s multifaceted past.

Towards a More Inclusive Future

We must consider the historical context to fully understand the evolution of Malay identity. Malaysia and Indonesia’s status as Muslim-majority nations was not a singular event, but a gradual process shaped by early traders, the peaceful spread of Islam through trade and Sufi missionaries (13th-15th centuries), as well as the conversions of local rulers, which led to powerful Islamic sultanates. Post-colonial Indonesia saw Islam further solidify as a national identity.

Colonialism, however, left deep scars. Arbitrary border redrawing fractured communities, and disrupted established migration and cultural exchange patterns. The 1909 Anglo-Siamese Treaty, which ceded Malay-populated regions to Siam (Thailand), highlights this disruption. The Minangkabaus, originating from West Sumatra, and who were historically migrants throughout the Malay Archipelago, now experience fragmented identities due to the differing definitions of “Malay” in Malaysia and Indonesia.

The current singular definition of Malay identity in Malaysia presents challenges, not only for Malays, but also for those with mixed heritage. The overemphasis on a single definition neglects the diverse cultural expressions within the community, leaving many with a limited understanding of their own and other Malaysian cultures.

By embracing the complexities of Malay identity, we can cultivate inclusivity and build a stronger, more unified nation.

My journey on the Malay Heritage Trail triggered a profound reflection on the multifaceted nature of being Malay in Malaysia. The seemingly simple question “What is Malay?” reveals a rich tapestry interwoven with ethnicity, religion, culture and history. It demands a nuanced, inclusive understanding that respects the diverse experiences and traditions within the community. My mixed heritage is a testament to this complexity—a puzzle that continues to challenge and shape our belonging in a diverse nation.

The world has embraced diversity, equity and inclusion; the question is, will we answer the call?

References

1. Other Malays: Nationalism and Cosmopolitanism in the Modern Malay World. ISBN: 978-9971-69-334-3

2. Penang Hidden Gems own archive.

3. Photo credit: Eric Yeoh and Penang Hidden Gems.

4. People of Penang archive.