Peranakan Chinese

This article is about Peranakans with Chinese ancestry. For Peranakans with Indian ancestry, see Chitty. For Peranakans with Eurasian ancestry, see Kristang. For Peranakan Muslims of Indian and Malay descent, see Jawi Peranakan.

Peranakan Chinese

峇峇娘惹 Baba Nyonya Baba Yaya Kiau Seng
A photograph of Peranakan wedding couple – Chung Guat Hooi, the daughter of Kapitan Chung Thye Phin and Khoo Soo Beow, the son of Khoo Heng Pan, both of Penang – from a museum in Penang
Total population
8,000,000+ (estimates)
Regions with significant populations
Indonesia, Malaysia, Singapore, Southern Thailand
Languages
Baba Malay and other varieties of Malay, Penang Hokkien and other varieties of Chinese, Indonesian, Sundanese, Javanese, Betawi, Southern Thai, English, Dutch
Religion
Majority: Mahayana Buddhism, Christianity, Confucianism, Taoism Minority: Sunni Islam
Related ethnic groups
Chinese diaspora, Benteng people, Bangka Island Peranakan Chinese, Sino-Natives,Malaysian Chinese, Thai Chinese, Chinese Singaporeans, Chinese Indonesians, Sri Lankan Malays

Peranakan Chinese
Chinese name
Chinese	峇峇娘惹
showTranscriptions Standard Mandarin Hanyu Pinyin Bābā-niángrě Southern Min Hokkien POJ Bā-bā-nō͘-niâ
Thai name
Thai	Baba Yaya / Baba Phuket
Malay name
Malay	Baba Nyonya / Cina Peranakan / Cina Selat
Indonesian name
Indonesian	Kiau Seng / Tionghoa Selat

The Peranakan Chinese (/pəˈrɑːnəˌkɑːn, -kən/) are an ethnic group defined by their genealogical descent from the first waves of Southern Chinese settlers to maritime Southeast Asia, known as Nanyang (Chinese: 南洋; pinyin: nán yáng; lit. 'Southern Ocean'), namely the British Colonial ruled ports in the Malay Peninsula and the Indonesian Archipelago, as well as Singapore. Peranakan culture, especially in the dominant Peranakan centres of Malacca, Singapore, Penang, Phuket and Tangerang, is characterized by its unique hybridization of ancient Chinese culture with the local cultures of the Nusantara region, the result of a centuries-long history of transculturation and interracial marriage.

Immigrants from the southern provinces of China arrived in significant numbers in the region between the 14th and 17th centuries, taking abode in the Malay Peninsula (where their descendants in Malacca, Singapore and Penang are referred to as Baba–Nyonya); the Indonesian Archipelago (where their descendants are referred to as Kiau–Seng); the Southern Thailand (where their descendants are referred to as Baba-Yaya), primarily in Phuket, Trang, Phang Nga, Takua Pa and Ranong; Terengganu (where their descendants are referred to as Cheng Mua Lang) and North Borneo from the 18th century (where their descendants in Sabah are also referred to as Sino-Natives). Intermarriage between these Chinese settlers and their Malay, Thai, Javanese or other predecessors in the region contributed to the emergence of a distinctive hybrid culture and ostensible phenotypic differences. Through colonisation of the region, the impact and presence of the Peranakan Chinese spread beyond Nusantara. In Sri Lanka, the Peranakan Chinese went on to contribute to the development of the Sri Lankan Malay identity that emerged in the nation during Dutch rule.

The Peranakans are considered a multiracial community, with the caveat that individual family histories vary widely and likewise self-identification with multiracialism as opposed to Chineseness varies widely. The Malay/Indonesian phrase "orang Cina bukan Cina" ("a not-Chinese Chinese person") encapsulates the complex relationship between Peranakan identity and Chinese identity. The particularities of genealogy and the unique syncretic culture are the main features that distinguish the Peranakan from descendants of later waves of Chinese immigrants to the region.

Terminology

Etymology

The word Peranakan is a grammatical inflection of the Malay and Indonesian word anak, meaning child or offspring. With the addition of the prefix per- and the suffix -an to the root anak, the modified word peranakan has a variety of meanings. Among other things, it can mean womb, or it can be used as a designator of genealogical descent, connoting ancestry or lineage, including great-grandparents or more-distant ancestors. On its own, when used in common parlance, the word "peranakan" does not denote a specific ethnicity of descent unless followed by a subsequent qualifying noun. For example Peranakan Tionghoa/Cina may simply mean "Chinese descendants"; likewise Jawi Peranakan can mean "Arab descendants", or Peranakan Belanda "Dutch descendants".

However, in a semantic shift, the word peranakan has come to be used as a "metaphorical" adjective that has the meaning of "locally born but non-indigenous". In Indonesian, it can denote "hybrid" or "crossbred". Thus the term "Peranakan Cina" or "Peranakan Tionghoa" can have the literal or archaic meaning of "Chinese womb" or "Chinese descendants" or "Chinese ancestry" or "descended from the Chinese"—but more latterly has come to mean "locally born but non-indigenous Chinese" or even "half-caste Chinese". The semantic shift is presumed to have arisen from the thorough hybridization or assimilation of the earliest Chinese or other non-indigenous settlers in the Malay Archipelago such that their ethnic heritage needed to be specified whenever referring to them, either to avoid confusion or to emphasise difference. The designator peranakan—in its original sense simply connoting "descendant of X ethnicity", or "the wombs of X"—emerged as the name for entire ethnic groups that were "locally born but non-indigenous" or perceived to be "hybrid" and "crossbred", and, in time, the latter meaning has come to predominate. It should also be noted that the broadness of the semantic range of peranakan means that it can have significantly different connotations in different parts of the Nusantara region and across different dialects or variants of the Malay and Indonesian languages.

The word Peranakan, which can have very broad and labile meanings in Malay and Indonesian and, when used in common parlance, is simply an indicator of heritage or descent, may also be used to refer to other ethnic groups in the same region. Owing to the broad meaning of the term 'peranakan', the term is also encountered when referring to other communities in the region with similar histories of immigration and assimilation. For example, the Chitty may accurately refer to themselves as 'Indian Hindu Peranakans', meaning "of Indian Hindu descent" or "locally born but non-indigenous Indian Hindu". Likewise the Kristang may accurately refer to themselves as 'Eurasian Peranakans'. The name of the Jawi Pekan people is derived from 'Peranakan', Jawi being the Javanised Arabic script, and Pekan being a colloquial contraction of Peranakan.

Chinese Peranakan

Njonja Majoor-titulair Be Biauw Tjoan (née Tan Ndjiang Nio), a prominent member of the Cabang Atas aristocracy

The prominence of Peranakan Chinese culture, however, has led to the common elision whereby 'Peranakan' may simply be taken to refer to the Peranakan Chinese, i.e. the culturally unique descendants of the earliest Chinese settlers in the Malay Archipelago, as opposed to the other smaller groups that also justifiably call themselves 'peranakan'. For some Peranakans of Chinese descent, calling oneself "Peranakan" without the qualifier "Chinese" can be a way of asserting an ethnic identity distinct from and independent of Chineseness (though such a use of "Peranakan" as a single-word ethnonym may clash with the desire of other groups of non-Chinese descent to equally call themselves "Peranakan").

Later waves of immigrants to South East Asia are generally referred to using larger umbrella terms such as Malaysian Chinese, Chinese Singaporean, Chinese Indonesian or Tionghoa, or Thai Chinese.

Straits Chinese

One of the sub-groups of Chinese-Peranakan, Straits Chinese or Straits-born Chinese were defined as those born or living in the Straits Settlements: a British colony consisting of Malacca, Penang, and Singapore which was established in 1826. Straits Chinese were not considered Baba Nyonya unless they displayed certain Sino-Malay syncretic attributes, in terms of attire worn, food, spoken language, choice of education, preferred career choices, choice of religion and loyalties.

However, given that 'Straits Chinese' is a geographical designator specific to the former British colonies in the region, whereas 'Peranakan Chinese' is a broader genealogical designator covering all parts of the Nusantara region where Chinese people settled (including areas colonized by the Dutch, who would not have used the word 'Straits'), the two terms cannot be said to fully overlap or be interchangeable. Someone who is said to be 'Straits Chinese' in British colonial documents might, for example, be non-Peranakan, i.e. a person who arrived in the Nusantara region during much later periods of Chinese migration.

Conversely, the other Dutch, Malay and Siamese-speaking Peranakan Chinese in Dutch East Indies, Siam and Malaya would be unlikely to refer to themselves using the English term 'Straits Chinese'.

Baba-Nyonya

The Peranakan Chinese commonly refer to themselves as Baba-Nyonya. The term Baba is an honorific for Straits Chinese men. It originated as a Hindi (originally Persian) loan-word borrowed by Malay speakers as a term of affection for one's grandparents, and became part of the common vernacular. In Penang Hokkien, it is pronounced bā-bā (in Pe̍h-ōe-jī), and sometimes written with the phonetic loan characters 峇峇. Female Straits-Chinese descendants were either called or styled themselves Nyonyas. Nyonya (also spelled nyonyah or nonya) is a Malay and Indonesian honorific used to refer to a foreign married lady. It is a loan word, borrowed from the old Portuguese word for lady donha (compare, for instance, Macanese creole nhonha spoken on Macau, which was a Portuguese colony for 464 years). Because Malays at that time had a tendency to address all foreign women (and perhaps those who appeared foreign) as nyonya, they used that term for Straits-Chinese women as well. It gradually became more exclusively associated with them. In Penang Hokkien, it is pronounced nō͘-niâ (in Pe̍h-ōe-jī), and sometimes written with the phonetic loan characters 娘惹.

Ancestry

Two Peranakan women at a tin factory in Pulau Singkep, Riau Islands.

Many Peranakans identify as Holoh (Hokkien) despite being of numerous origins, such as the descendants of adopted local Malaysian aborigines. A sizeable number are of Teochew or Hakka descent, including a small minority of Cantonese.

Baba Nyonya are a subgroup within Chinese communities. Peranakan families occasionally arranged brides from China for their sons or arranged marriages for their daughters with newly arrived Chinese immigrants.

There are parallels between the Peranakan Chinese and the Cambodian Hokkien, who are descendants of Hoklo Chinese. Likewise the Pashu of Myanmar, a Burmese word for the Peranakan or Straits Chinese who have settled in Myanmar.

They maintained their culture partially despite their native language gradually disappearing a few generations after settlement.

Popular accounts of the Peranakan Chinese in Malacca, Singapore, and Penang sometimes state exclusive descent from the royal retinue of a purported Ming Dynasty princess named Hang Li Po or Hong Li-Po—mentioned in the Malay Annals as having made a marriage of alliance with the Sultan of Malacca in the fifteenth century—but the historical evidence for this (likely romanticized) claim is unreliable.

A 2021 genetic study of Peranakans in Singapore found that on average, their ancestry was 5–10% Malay.

Language

Tjhit Liap Seng (1886) by Lie Kim Hok was considered the first Chinese Malay novel.

The language of the Peranakans, Baba Malay (Bahasa Melayu Baba) or Peranakan Malay, is a creole language related to the Malay language (Bahasa Melayu), which contains many Hokkien words. It is a dying language, and its contemporary use is mainly limited to members of the older generation. It is common for the Peranakan of the older generation (particularly among women) to latah in Peranakan Malay when experiencing unanticipated shock.

The Peranakan Malay spoken by the Malaccan Peranakans community is strongly based on the Malay language as most of them can only speak little to none of the language of their Chinese forebears. Whereas in the east coast of Peninsula Malaysia, the Peranakans are known to not only speak a Hokkien version of their own but also Thai and Kelantanese Malay in Kelantan and Terengganu Malay in Terengganu. Unlike the rest of the Peranakans in Malaysia, Penang Peranakans are much heavily influenced by a dialect of Hokkien known locally as Penang Hokkien.

In Indonesia, the Peranakan language is mainly based on Indonesian and Javanese, which is mixed with elements of different Chinese varieties, mostly Hokkien. Speakers of the Peranakan language can be found scattered along the northern coastline area throughout West Java, Central Java and East Java, and also in Special Region of Yogyakarta, Indonesia. Young Peranakans can still speak this creole language, although its use is limited to informal occasions.

History

Hok An Kiong Chinese Temple, Jalan Coklat, Surabaya c. 1900 – 1920. Large Chinese communities were already present in Java when the Dutch arrived just before the 1600s. Many Chinese had native concubines until a large group of mestizos arose, who spoke Malay or Javanese.

The first Chinese immigrants to settle in the Malay Archipelago arrived from Guangdong and Fujian provinces in the 10th century C.E. They were joined by much larger numbers of the Chinese in the 15th through 17th centuries, following on the heels of the Ming emperor's reopening of Chinese-Malay trade relations in the 15th century.

In the 15th century, some small city-states of the Malay Peninsula often paid tribute to various kingdoms such as those of China and Siam. Close relations with China were established in the early 15th century during the reign of Parameswara when Admiral Zheng He (Cheng Ho), a Muslim Chinese, visited Malacca and Java during his expedition (1405–1433). According to a legend in 1459 CE, the Emperor of China sent a princess, Hang Li Po, to the Sultan of Malacca as a token of appreciation for his tribute. The nobles (500 sons of ministers) and servants who accompanied the princess initially settled in Bukit Cina and eventually grew into a class of Straits-born Chinese known as the Peranakans.

Chinese men in Melaka fathered children with Javanese, Batak and Balinese slave women. Their descendants moved to Penang and Singapore during the period of British rule. Chinese men in colonial southeast Asia also obtained slave wives from Nias. Chinese men in Singapore and Penang were supplied with slave wives of Bugis, Batak, and Balinese origin. The British colonial government tolerated the importation of slave wives since they improved the standard of living for the slaves and provided contentment to the male population. The usage of slave women or house maids as wives by the Chinese was widespread.

It cannot be denied, however, that the existence of slavery in this quarter, in former years, was of immense advantage in procuring a female population for Pinang. From Assaban alone, there used to be sometimes 300 slaves, principally females, exported to Malacca and Pinang in a year. The women get comfortably settled as the wives of opulent Chinese merchants, and live in the greatest comfort. Their families attach these men to the soil; and many never think of returning to their native country. The female population of Pinang is still far from being upon a par with the male; and the abolition therefore of slavery, has been a vast sacrifice to philanthropy and humanity. As the condition of the slaves who were brought to the British settlements, was materially improved, and as they contributed so much to the happiness of the male population, and the general prosperity of the settlement, I am disposed to think (although I detest the principles of slavery as much as any man), that the continuance of the system here could not, under the benevolent regulations which were in force to prevent abuse, have been productive of much evil. The sort of slavery indeed which existed in the British settlements in this quarter, had nothing but the name against it; for the condition of the slaves who were brought from the adjoining countries, was always ameliorated by the change; they were well fed and clothed; the women became wives of respectable Chinese; and the men who were in the least industrious, easily emancipated themselves, and many became wealthy. Severity by masters was punished; and, in short, I do not know any race of people who were, and had every reason to be, so happy and contented as the slaves formerly, and debtors as they are now called, who came from the east coast of Sumatra and other places. John Anderson – Agent to the Government of Prince of Wales Island

People of Chinese ancestry in Phuket, Thailand make up a significant population, many of whom having descended from tin miners who migrated to the island during the 19th century. The Peranakans there are known as "Phuket Babas" in the local tongue, constitute a fair share of members Chinese community, particularly among those who have family ties with the Peranakans of Penang and Malacca.

Chinese who married local Javanese women and converted to Islam created a distinct Chinese Muslim Peranakan community in Java. Chinese rarely had to convert to Islam to marry Javanese abangan women but a significant number of their offspring did, and Batavian Muslims absorbed the Chinese Muslim community which was descended from converts. Adoption of Islam back then was a marker of peranakan status which it no longer means. The Semaran Adipati and the Jayaningrat families were of Chinese origin.

Peranakans were held in high regard by Malays. Some Malays in the past may have taken the word "Baba", referring to Chinese males, and put it into their name, when this used to be the case. This is not followed by the younger generation, and the current Chinese Malaysians do not have the same status or respect as Peranakans used to have.

In Penang, Thai women replaced Nias slave women and Batak slave women as wives of Chinese men after the 1830s when slavery was abolished.

Many Peranakan in Java, Indonesia are descendants of non-Muslim Chinese men who married abangan Javanese Muslim women. Most of the Chinese men did not convert to Islam since their Javanese wives did not ask them to, but a minority of Javanese women asked them to convert so a Chinese Muslim community made out of converts appeared among the Javanese. In the late half of the 19th century, Javanese Muslims became more adherent to Islamic rules due to going on hajj and more Arabs arriving in Java, ordering circumcision for converts. The Batavian Muslims in the 19th century completely absorbed the converted Chinese Muslims who originally had their own separate kapitan and community in the late 18th century. The remaining commoner non-Muslim Chinese Peranakans descended from Chinese men and Javanese Muslim women generally stopped marrying Javanese and the elite Peranakans stopped marrying Javanese completely and instead started only marrying fellow Chinese Peranakans in the 19th century, as they realized they might get absorbed by the Muslims. DNA tests done on Chinese Peranakan in Singapore showed that those Peranakan who are mixed with Malays are mostly of paternal Han Chinese descent and of maternal Malay descent. Peranakans in Malaysia and Singapore formed when non-Muslim Chinese men were able to marry Malay Muslim women a long time ago without converting to Islam. This is no longer the case in modern times where anyone who marries Malay women is required to convert to Islam.

Peranakan, Straits Chinese, Baba Nyonya are all names for the descendants of Han Chinese men and their Javanese, Sumatran and Malay wives. Han Chinese men did not allow their women to leave China, so they married local Muslim Javanese and other Southeast Asian women. Dayak women were married by Han Chinese men who settled in Borneo as noted in the 18th century. One Dayak man named Budi mentioned a Chinese man married Budi's sister and that he liked Chinese but he hated Madurese as he was talking about the massacres of Madurese settlers. Malay and Dayak ethnically cleansed Madurese settlers from their and in West Kalimantan starting in Sambas from December 1996 to February 2001 after the Sampit fights in December 2000.

The Chinese are perhaps the most important people in Borneo. They have been traders and settlers on the coast from beyond historic times, and, as has just been stated, have for an equally long period mixed with the natives; so that some Dyaks—the Dusuns especially might almost be classed with them. They are not only traders who amass wealth merely to return with it to their own empire, but miners, agriculturists, and producers, without whom it would be difficult to develop the country. The Philippines, Singapore, and Borneo receive, perhaps, a larger number of these immigrants than any other countries. In Borneo they are scattered over the whole seaboard, carrying on a good deal of the river trade, and supplanting in many ways the less energetic Malay. But they are chiefly to be found in West Borneo, especially in the mining districts, as in Sambas and Montrado (Menteradu) in Dutch territory. Numbers are settled around Bau and Bidi, in Sarawak, and in the capital, Kuching. In North Borneo an irruption of some thousands occurred on the opening up of the country, and great numbers are employed on the tobacco plantations lately established. In Labuan, and in Pengaron in South Borneo, the coal mines were worked by Chinese, and they still act as sago-washers in the former island. Bound together by societies with stringent laws, their system of co-operation enables them to prosper where others would fail. In West Borneo they thus became so powerful as to defy the Dutch Government, who had great difficulty in subduing them. In 1912, Chinese engaged in mass violent riots against Dutch colonial rule in Surayaba and Batavia in the Dutch East Indies.

Among the Straits Chinese (Peranakan) descendants in Sulu, the Philippines is Abdusakur Tan II, the governor.

Many Straits Chinese (Peranakans) migrated from Singapore to Jolo, Sulu and Mindanao to live and trade among the Moro Muslims like the Tausug people and Maguindanaons and sell weapons, rifles, cannon and opium to them in exchange for gutta-percha. Tausug and Chinese married each other and Chinese also converted to Islam. Moros carried out suicide juramentado attacks against the Japanese. Moro juramentados used opium in their attacks against US soldiers. American military officers Charles Wilkes saw Sulu Moro Sultan Mohammed Damaliel Kisand (spelling error of Jamalul Kiram) and his sons smoke opium and he had bloodshot eyes because of it. Datu Uto received Spencer and Enfield rifles from Straits Chinese (Peranakan) merchants. Lantaka swivel bronze cannon were sold by Chinese to the Moros who were fighting the Americans. A novel was written about this.

Balinese women, Bugis women and other native women in Indonesia who married Han Chinese men were buried according to Chinese custom with Chinese characters on their gravestones instead of being cremated.

Straits Chinese, Baba Nyonya or Peranakan are descended from Malay women and Chinese men.

Culture

Clothing

Kebaya Nyonya or Kebaya Encim, a traditional Peranakan attire.

The Peranakan retained most of their ethnic and religious origins (such as ancestor worship), but assimilated the language and culture of the Malays. The Nyonya's clothing, Baju Panjang (Long Dress) was adapted from the native Malay's Baju Kurung. It is worn with a batik sarong (batik wrap-around skirt) and three kerosang (brooches). Peranakan beaded slippers called Kasot Manek were hand-made with much skill and patience: strung, beaded and sewn onto canvas with tiny faceted glass cut beads (known as Manek Potong) similar to ones from Bohemia (present-day Czech Republic).

Traditional kasot manek design often have European floral subjects, with colours influenced by Peranakan porcelain and batik sarongs. They were made into flats or bedroom slippers. But from the 1930s, modern shapes became popular and heels were gradually added.

In Indonesia, the Peranakans develop their own kebaya, most notably kebaya encim, derived from the name encim or enci to refer to a married Chinese woman. Kebaya encim was commonly worn by Chinese ladies in Javan coastal cities with significant Chinese settlements, such as Semarang, Lasem, Tuban, Surabaya, Pekalongan and Cirebon. It marked differently from Javanese kebaya with its smaller and finer embroidery, lighter fabrics and more vibrant colours. They also developed their own batik patterns, which incorporate symbols from China. The kebaya encim fit well with vibrant-coloured kain batik pesisiran (Javan coastal batik), which incorporated symbols and motives from China; such as dragon, phoenix, peony and lotus. For the Baba they will wear baju lokchuan (which is the Chinese men's full costume) but the younger generation they will wear just the top of it which is the long-sleeved silk jacket with Chinese collar or the batik shirt.

Religion

A Chinese temple in Makassar, Dutch East Indies (present-day Indonesia) c. 1900 – 1920.

Most Peranakans generally subscribed to Chinese beliefs systems such as Taoism, Confucianism and Han Buddhism, and even Roman Christianity nowadays. Just like the Chinese, the Peranakans also celebrate Lunar New Year, Lantern Festival and other Chinese festivals, while adopting the customs of the land they settled in, as well as those of their colonial rulers. There are traces of Portuguese, Dutch, British, Malay and Indonesian influences in Peranakan culture.

Just like in any other cultures, the Peranakans still believe in pantang larang (meaning taboos) especially among the older generations. In some cases, quite a number the Peranakan's pantang larang are deemed too strict and complex. But today, most Peranakans no longer practice complex pantang larang to keep up with the modern times.

Christianity

The Kampong Kapor Methodist Church, Singapore.

A significant number of the modern Peranakan community have embraced Christianity, most notably in Indonesia.

In 2019, a new branch of Singapore-specific Peranakan intermarriages were found to exist within the early Roman Catholic Church starting from 1834. This early church was set up by French missionaries (Mission Enstrangeres de Paris Order) in 1832 on Bras Basah Road, on the grounds of the present day Singapore Art Museum. Approximately 26 intermarriages between mainly China-born Teochew men and Melaka Serani, Malay, Peranakan Chinese and Indian women, took place under the auspices of this church, between 1834 and the early 1870s. Most, if not all descendants, identify as Teochew Peranakans today.

In Singapore, the Kampong Kapor Methodist Church, founded in 1894 by an Australian missionary, Sophia Blackmore, is considered one of the first Peranakan churches. During its establishment, Sunday service were conducted in Baba Malay language, and it is still one of the languages being used in their services.

Despite living in Muslim majority countries such as Indonesia and Malaysia, converting to Christianity allows Peranakans to continue eating pork which is a key part of the Peranakan diet. Moreover, Peranakans were traditionally English educated at missionary schools, notably in Penang.

Islam

In Indonesia, Peranakan referred to all Indonesian Chinese who had converted to Islam up until the 19th century. This indicated the importance of Islamic identity as a "criterion of indigenization." Later, Peranakan referred to all Indonesian Chinese born in the country, including those of descendants of mixed race unions. Large numbers of Peranakans, many from Fujian having prior experience with foreign Muslims who had a dominant position in that provinces most important seaport, adopted Islam in Java, strongly Muslim areas of Indonesia, and Malaysia. As in the case of the Peranakans in Cirebon, this conversion process occurred over several centuries and was even recorded before the Dutch seized Jakarta. Many of these Peranakans in Indonesia who converted to Islam would marry into aristocratic dynasties. One organisation of Indonesian Peranakan Muslims is the Persatuan Islam Tionghoa Indonesia (Association of Indonesian Chinese Muslims), which was formed in 1936 in Medan. Some prominent Peranakan Muslims include the Indonesians Junus Jahja, Abdul Karim Oei Tjeng Hien and Tjio Wie Tay and from Pattani, the Peranakan convert to Islam, Datu Seri Nara, who according to Wybrand of Warwijck was the most important commercial and military figure in Pattani in 1602.

Food

Main article: Peranakan cuisine

Ayam buah keluak, a traditional Peranakan dish.

Due to the culture of Nyonya and Babas is merged between Malay and Chinese and influence by Indonesia. Malacca was once the world's merchant gathering point enabling the birth of Baba and Nyonya ethnic group. Therefore, the Nyonya food can be summarized as "Malay Archipelago Delicacies of Nanyang Cuisine".

From the Malay influence, a unique "Nyonya" cuisine has developed using typical Malay spices. Examples are chicken kapitan, a dry chicken curry and inchi kabin, a Nyonya version of fried chicken. Pindang bandeng is a common fish soup served in Indonesia during the Chinese New Year and so is a white round mooncake from Tangerang which is normally used during the Autumn Festival. Swikee purwodadi is a Peranakan dish from Purwodadi, a frog soup dish.

Nyonya laksa is a very popular dish in Malacca, Malaysia while another variant called asam laksa is famous in Penang, Malaysia. Pongteh is also another popular and savoury dish of the Malaccan Peranakan community. The main ingredient is onion, black mushroom (optional), chicken (at times pork is used instead of chicken, hence it's called babi pongteh) and fermented bean sauce. The Malaccan Nyonyas are well known for this dish.

Other dishes from the east coast of Peninsular Malaysia Peranakans in Kelantan include telur kesum, ayam kerabu and khau jam are influenced by Chinese, Malay and Thai cuisine. While in Terengganu, popular Peranakan foods are such as the local version of crab cake, ayam pachok which resembles satay with a stronger flavour, fish in spicy tamarind sauce and slow-cooked chicken with palm sugar.

Besides that, Peranakans of Malacca are also well known for a wide variety of traditional cakes (kueh or kue) such as lepak kacang, ang ku kue (a black variant is called kueh ku hitam), kueh tae or nastar, Nyonya bak chang, apom balik (Peranakan's version closely resembles Indonesian's serabi), kueh bakol, tapae, kueh kochi, kueh bongkong, rempah udang, pulot enti, kueh gulong (another variant is kueh kapit), kueh bolu, galeng galoh (also known as seri muka), kueh bangket and many more. Traditional kueh (or kue) are sometimes made in conjunction with festivals that the Peranakans celebrate. For example, kueh genggang (also commonly known as kueh lapis), is a type of multi layered cake, most often eaten during Chinese New Year to symbolise a ladder of continued prosperity.

A small number of restaurants serving Nyonya food can be found in Penang and Malacca in Malaysia; and Jakarta, Semarang and Surabaya in Indonesia.

Marriage

A Straits Peranakan bride and groom dated 30 May 1939.

It was not uncommon for early Chinese traders to take Malay women from Peninsular Malaya or Sumatra as wives or concubines. Consequently, the Baba Nyonya display a mix of Sino-Malay cultural traits.

Written records from the 19th and early 20th centuries show that Peranakan men usually took brides from within the local Peranakan community. Peranakan families occasionally imported brides from China and sent their daughters to China to find husbands.

Marriages within the community and of similar stature were the norm during that time. Wealthy men prefigured to marry a chin choay: or matrilocal marriage where husband moved in with the wife's family.

Proposals of marriage were made by a gift of a pinangan, in a 2-tiered lacquered basket known as Bakul Siah in Malaysia or Tenong Keranjang in Indonesia, to the intended bride's parents brought by a go-between who speaks on behalf of the suitor. There are rare cases where wealthy Peranakans in the past used highly decorative glided pagoda trays (Botekan Candi in Indonesian) instead of the Bakul Siah or Tenong Keranjang. Most Peranakans have retained the traditions of ancestor worship of the Chinese, though some have converted to Christianity and Islam.

The wedding ceremony of the Peranakan is largely based on Chinese tradition, and is one of the most colourful wedding ceremonies in Malaysia. At Malacca weddings, the Dondang Sayang, a form of extempore rhyming song in Malay sung and danced by guests at the wedding party, was a highlight. Someone would begin a romantic theme which was carried on by others, each taking the floor in turn, dancing in slow gyrations as they sang. It required quick wit and repartee and often gave rise to laughter and applause when a particularly clever phrase was sung. The melodic accents of the Baba-Nonya and their particular turns of phrase lead to the charm of this performance.

The important wedding rites had to be commenced on auspicious days at specific times, according to the pek ji, the eight Chinese characters annotating one's birth date and time. At these rites, pantangs (taboos) were carefully observed – the wedding rituals had to be legitimised and witnessed by elders, deities and ancestors. Marriages were typically match-made. Parents and elders made the final decision, but the potential bride and bridegroom were also consulted in the process. Wedding items commonly utilised the prosperous colours of red, pink, orange, yellow and gold and were embellished with special motifs to ensure a good marriage. Similar to the Chinese, Peranakans believed that good things always come in pairs, therefore many wedding items came in pairs.

Museums

Pinang Peranakan Mansion, stately mansion built at the end of the 19th century, residence and office of Kapitan Cina Chung Keng Quee.

Historical and cultural items from the Peranakan culture are displayed in Baba Nyonya Heritage Museum, Straits Chinese Jewellery Museum and other cultural establishments on Heeren Street, Jonker Street and other streets in the same neighbourhood in Malacca; the Pinang Peranakan Mansion in Penang, Malaysia; and at the Peranakan Museum, Baba House and the Intan Museum in Singapore. Furniture, food, and even traditional clothes of the Baba and Nyonya are exhibited. Free weekly street shows featuring Baba performances, and traditional and pop Chinese cultural performances are found in Jonker Street in Malacca. The shows are part of the night market scene, and are usually crowded with shoppers, both local and foreign.

On 11 November 2011, Benteng Heritage Museum in Tangerang, near Jakarta is opened to display mainly about Benteng Chinese uses an old genuine traditional Chinese Peranakan house. And in August 2013, the Museum Peranakan Indonesia was officially opened by the Yayasan Budaya Tionghoa Indonesia. The museum is located at the Cheng Ho Museum, next to the Hakka Museum, at the pavilion of Taman Budaya Tionghoa Indonesia, Taman Mini Indonesia Indah in Jakarta.

Other Peranakan cultural collections such as batik and bead works can also be found in museums outside of South East Asia. Honolulu Museum of Art and Australian Museum are known to exhibit such collections.

Apart from that, exhibition of Peranakan Chitty history, antiques and culture can be seen at the Chitty Museum in Kampung Chitty, Malacca, Malaysia. In 2013, there were controversies of development at the expense of demolishing part of Kampung Chitty, a historical and cultural village. A proposal to construct a condominium, a hotel and a road cutting through the village are seen as a threat affecting the residents and a temple built in 1827.

In Kelantan, the Persatuan Peranakan Cina Kelantan or the Kelantan Chinese Peranakan Association (abbreviated as PPCK) have opened a gallery which provides visitors with various insights into the Kelantanese Chinese Peranakan culture.

Political affinity

Multichrome Modern Chinese-made replica enamel porcelain tea tray with a traditional Peranakan "fenghuang".

Many Peranakan were active in trade and considered supportive of continued European rule in Malaysia and Indonesia. Peranakans often played the role of middleman of the British and the Chinese, or the Chinese and Malays, because they were mostly English educated and spoke Malay more fluently than newer Chinese immigrants.

By the middle of the twentieth century, most Peranakan were English or Dutch-educated at Western-style institutions. Peranakans readily embraced Western culture and education as a means to advance economically thus administrative and civil service posts were often filled by prominent Straits Chinese. Many in the community chose to convert to Christianity due to its perceived prestige and proximity to the preferred company of British and Dutch officials.

Таким образом, перанаканская община стала очень влиятельной в Малакке и Сингапуре и была известна также как королевские китайцы из-за своей лояльности британской короне. Из-за взаимодействия с разными культурами и языками большинство перанаканцев были (и остаются) трехъязычными, способными общаться на китайском, малайском и английском языках. Обычными профессиями были купцы, торговцы и общие посредники между Китаем, Малайей и Западом; последние особенно ценились англичанами и голландцами.

Ситуация начала меняться в первой половине 20-го века, когда некоторые перанаканцы начали поддерживать независимость Малайзии и Индонезии. В Индонезии три китайские общины начали объединяться и проявлять активность на политической сцене.

Они также были среди пионеров индонезийских газет. В своих молодых издательствах они публиковали свои собственные политические идеи наряду с произведениями других индонезийских писателей. В ноябре 1928 года китайский еженедельник Sin Po (кит. 新報 ; пиньинь: xīn bào ) стал первой газетой, открыто опубликовавшей текст государственного гимна Индонезии Raya . Иногда тем, кто участвовал в такой деятельности, грозила конкретная опасность тюремного заключения или даже жизни, поскольку голландские колониальные власти запрещали националистические публикации и деятельность.

Китайцы активно поддерживали движение за независимость во время японской оккупации 1940-х годов, когда все, кроме так называемой «Ассоциации зарубежных китайцев» или жителей китайского происхождения (китайский: 華僑中會 ; пиньинь: Huáqiao Zhōnghuì ), были запрещены японцами. военные власти. Некоторыми известными активистами, выступающими за независимость, были Сиау Гиок Тджхан , Лием Коен Хиан и Яп Тджван Бинг , член Panitia Persiapan Kemerdekaan Indonesia , который в 1960-х годах стал гражданином Соединенных Штатов.

Китайское культурное влияние на мусульман Юго-Восточной Азии

Мусульмане Юго-Восточной Азии переняли китайские символы, такие как желтый цвет, для членов королевской семьи, включая малайцев, яванцев и моро.

Один голландец упомянул «желтые китайские пояса, которые купят только яванцы».

Малайцы и даяки на Борнео не употребляли молоко или молочные продукты, вероятно, из-за влияния Китая.

Малайцы переняли китайский зодиак . Дракон знак ( Лун ) обычно приравнивается к наге , но его иногда называют Большой Змеей ( улар бесар ), а Змеи называют Второй Змеей ( улар сани ). Об этом также записано в рукописи XIX века, составленной Джоном Лейденом .

Текущий статус

Перанаканская культура начала исчезать в Малайзии и Сингапуре. Без поддержки со стороны колониального правительства их предполагаемой этнической независимости политика правительства обеих стран после обретения независимости от колониального правления привела к ассимиляции перанаканцев обратно в основную китайскую культуру. Сингапур классифицирует перанаканцев как этнических китайцев, поэтому они получают формальное обучение на китайском языке как на втором языке (в соответствии с «Политикой родного языка») вместо малайского. В Малайзии стандартизация малайского языка как бахаса мелайу , необходимая для всех этнических групп, привела к исчезновению уникальных характеристик баба-малайского языка.

Массовая свадебная церемония китайцев Бентэн , Джакарта , 2012 год.

В Индонезии перанаканская культура, похоже, теряет популярность по сравнению с современной западной культурой, но в некоторой степени перанаканцы все еще пытаются сохранить свой язык, кухню и обычаи. Молодые перанаканцы до сих пор говорят на своем креольском языке, хотя многие молодые женщины не носят кебайю . Браки обычно следуют западной культуре, поскольку традиционные перанаканские обычаи теряют популярность. Только три общины Перанакана до сих пор поддерживают традиционные перанаканские свадебные обычаи: Тангеранг (народа Чина Бентенг), Макассар и Паданг. Из трех общин люди Чина Бентенг наиболее привержены перанаканской культуре, но их численность сокращается.

Люди Чина Бентенг, как правило, бедные люди, и многие из них ищут или искали возможности в других областях. Некоторые организации действительно пытаются облегчить себе бремя жизни. По состоянию на май 2012 года 108 семьям Чина Бентенг грозит выселение из их традиционных домов. Правительство Тангеранга объяснило это тем, что территория, которую они занимают, на самом деле задумана как зеленая зона города. Большинство этих семей имеют низкий доход, и им некуда переехать, поскольку правительство не предоставляет им достаточно денег для переезда. Несколько травмирующих попыток выселения в 2010 и 2011 годах закончились насилием.

Миграция некоторых перанаканских семей, особенно зажиточных, привела к появлению небольшой перанаканской диаспоры в соседние страны, в основном из Вьетнама. в Австралию . Антикитайские беспорядки 1998 года в Индонезии во время падения Сухарто терроризировали как многих китайских индонезийцев, так и перанаканцев, в результате чего китайские индонезийские общины, пострадавшие от беспорядков, покинули страну. Однако эти общины очень малы, и с увеличением использования различных языков в их странах использование перанаканского малайского или баба-малайского языка уменьшилось, особенно среди молодого поколения.

Текущие ассоциации

Ассоциации китайских перанаканцев включают Перанаканскую ассоциацию Сингапура (TPAS) , Аспертину ( Индонезийско-китайскую перанаканскую ассоциацию ) и Ассоциацию Гунонг Саян (GSA) . группа исполнительского искусства в Сингапуре. Сингапурская ассоциация Перанакан насчитывает более 2000 членов, а Ассоциация Гунонг Саян насчитывает около 200 членов. Ассоциация Перанакан Сингапур состоит из молодых и пожилых членов, тогда как Ассоциация Гунунг Саян состоит в основном из пожилых или пенсионеров. В Малакке существует Индийская перанаканская ассоциация, известная как Читти Мелака. Это сплочённая община индусов-шиваитов. Читти-перанаканцы демонстрируют значительное сходство с китайскими перанаканами с точки зрения одежды, песен, народных танцев и пантунов .

В Малайзии перанаканские ассоциации существуют в Малакке, КЛ, Пенанге, Келантане и Теренггану. Перанаканская ассоциация, базирующаяся в Келантане, называется Persatuan Peranakan Cina Kelantan (букв. «Келантанская китайская перанаканская ассоциация», сокращенно PPCK), а ассоциация, расположенная в Теренггану, - это Persatuan Peranakan Cina Terengganu (букв. «Теренггану»). Китайская перанаканская ассоциация»).

Тайские перанаканцы живут в основном на Пхукете и также имеют ассоциацию.

В Австралии также есть перанаканские ассоциации: Мельбурн, Перт и Новый Южный Уэльс.

В популярной культуре

Обложка гонконгского фильма «Нионья» (1952) с участием Кебая Ньонья.

Интерес к перанаканской культуре начался еще в 1950-х годах с таких фильмов из Гонконга, как « Ньянгре / Ньонья» (Юэ Фэн, 1952), «Фэнъю Нюче Шуй» / «Ливень в китайском квартале» (Янь июнь 1956), «Ньянгре Ю Баба» / «Ноня и Баба» . (Янь Цзюнь, 1956) и Ниангре Чжи Лянь / Любовь с малазийской девушкой (Луй Кей, 1969).

комедийно-драматический сериал «Баба Ньонья» В Малайзии в 1990-е годы был популярен . Этот сериал признан Книгой рекордов Малайзии самым продолжительным телесериалом в стране за всю историю: он длился с конца 1980-х по 2000 год, всего насчитывал 509 серий.

После окончания эпохи реформ в Индонезии и снятия запрета на китайскую культуру в 1999 году индонезийский писатель Реми Силадо выпустил роман под названием « Ка-Бау-Кан: Ханья Себуа Доса поднял перанаканскую культуру и историю в Индонезии». Роман был адаптирован в фильме 2002 в Ниа Дината под названием «Ка-Бау-Кан» Ниа Дината году. Рири Риза снял биографический фильм об индонезийском студенте-активисте по имени Со Хок Ги (которого играет Николас Сапутра ) под названием «Ги» в 2005 году. В основе фильма в дневнике «Кататан Соран Демонстран», написанном Со Хок Ги , рассказывается о повседневной жизни индонезийской перанаканской семьи в 1960-х годах. Роман, поднимающий историю и культуру китайцев Бентенг ( Чина Бентенг - еще один термин на индонезийском языке, относящийся к Перанакану), под названием «Бонсай: Хикаят Сату Келуарга Чина Бентенг», написанный Пралампита Лембахмата и опубликованный Gramedia в 2011 году.

В 2008 году в Сингапуре был показан сингапурский драматический сериал «Маленькая Ньонья» , который позже приобрел популярность в Азии, особенно в Юго-Восточной Азии регионе . Съемки драмы проходили в Малакке, Пенанге и Ипохе , Малайзия.

В фильмах Ясмин Ахмад Сепет и Губра сыграли перанаканский персонаж в роли матери главного актера, которую сыграла перанаканская актриса Тан Мей Линг. Ведущие актеры сериала «Баба Ньонья» 1990-х годов также были показаны в Наси многоязычном и мультикультурном фильме Намеви « Лемак 2.0» в 2011 году, демонстрирующем перанаканскую культуру.

Известные перанаканцы

Индонезия

Чтобы узнать об известных индонезийцах китайского происхождения, см. Список китайских индонезийцев .

• Абдуррахман Вахид : 4-й президент Индонезии, председатель Надхлатул Улама — крупнейшей мусульманской организации в мире.
• Абимана Арьясатья : актер
• Агнес Моника : художница, певица
• Амир Сямсуддин : министр юстиции и прав человека (2011–2014 гг.)
• Ариф Будиман : также известный как Со Хок Джин, старший брат Со Хок Ги.
• Аувджонг Пенг Коэн : индонезийский журналист, основатель национальной газеты Kompas .
• Басуки Тджахаджа Пурнама : политик
• Марсель Чандравината : актер
• Крис Джон : профессиональный боксер
• Кристиан Хадината : игрок в бадминтон
• Кристиан Суджионо : актер
• Кристиано Вибисоно : Бизнес-аналитик
• Криси : певица
• Даниэль Бамбанг Дви Бьянторо : основатель Индонезийской православной церкви.
• Дидик Нини Товок : Танцовщица
• Эрик Тохир : бизнесмен и министр государственных предприятий
• Фифи Янг : актриса
• Хан Бви Конг, капитан китайцев : магнат, государственный чиновник и землевладелец Восточной Явы.
• Хок Хой Кан : колониальный политик, землевладелец, патриций и член семьи Хан из Ласема.
• Kho Sin-Kie : Professional tennis player
• Хоу Ким Ан, пятый майор китайцев Батавии : бюрократ, последний китайский глава колониальной Джакарты, член семьи Хоу из Тамбоэна.
• О.Г. Хоу : филантроп, домовладелец и член семьи Хоу из Тамбоэна.
• Хоу Тян Сек, титулярный лейтенант Китая : землевладелец, магнат и патриарх семьи Хоу из Тамбоэна.
• Кви Тек Хоай : журналист, писатель
• Квик Киан Ги : экономист, министр-координатор экономики и финансов (1999–2000) и министр планирования национального развития (2001–2004) Индонезии.
• Ли Ким Хок : Учитель, писатель и социальный работник Голландской Ост-Индии.
• Лием Сви Кинг : национальный шаттл
• Лоа Сек Хие : колониальный политик, общественный деятель, землевладелец и основатель Пао Ан Туй.
• Маргарета Тьоа Лян Тджо : писательница
• Мари Пангесту : экономист, министр торговли (2004–2011 гг.) и министр туризма и креативной экономики (2011 г.) Индонезии.
• Марио Тегу : Мотивационный спикер
• Мира Виджаджа (Вонг) : автор, дочь Гофониэля.
• Оэй Тионг Хам, майор-титулэр дер Китаец : Бизнесмен и основатель крупнейшего конгломерата в Голландской Ост-Индии , концерна Оэй Тионг Хэм.
• Оэй Тамба Сиа : плейбой, наследник магната и преступник
• Фоа Кенг Хек : социальный работник и предприниматель.
• Фоа Лионг Ги : колониальный политик, юрист и владелец газеты, внучатый племянник Фоа Кенг Хека.
• Руди Хартоно : национальный челночный игрок
• Со Хок Ги : студенческий активист
• Кьяи Ронгго Нгабехи Соэро Пернолло : китайско-яванский дворянин, бюрократ и начальник полиции.
• Суси Сусанти : национальный шаттл
• Тан Джо Хок : национальный челночный игрок
• Тан Лиок Тиау : колониальный землевладелец, владелец плантации, промышленник.
• Тио Ие Соэй : писатель и журналист Голландской Ост-Индии.
• Тити DJ : артист, певец
• Тунг Син Нио (1902–1996): врач, политик, суфражистка.

Малайзия

Чтобы узнать об известных малазийцах китайского происхождения, см. Список малазийских китайцев .

• Азизан Баба : бывший профессиональный футболист.
• Чуа Гуат Энг : писатель
• Чунг Тай Фин : последний капитан Китая штата Перак и Британской Малайи.
• Десмонд Хо : ландшафтный дизайнер
• Эмили Лим : актриса, модель, ведущая и диетолог.
• Ган Энг Сенг : бизнесмен и филантроп малакканского происхождения из Сингапура и Малайи.
• Джанет Ху : актриса
• Ху Кей Ким : историк
• Мавин Ху : танцор, сын Ху Кей Кима
• Натаниэль Тан : политик и писатель
• Тан Чай Ян : торговец каучуковыми плантациями и филантроп, внук Тан Ток Сенга.
• Тан Ченг Лок : основатель и первый президент Малайзийской китайской ассоциации (MCA).
• Тан Сью Син : третий президент Малазийско-китайской ассоциации (MCA) и первый министр финансов Малайзии (1959–1974), сын Тан Ченг Лока.
• Тан Ток Сенг : купец и филантроп малакканского происхождения из Сингапура.
• Тан Тван Энг : писатель, уроженец Пенанга , известный как первый малайзийский лауреат литературной премии «Человек Азии» .

Сингапур

• Дэвид Лим Ким Сан : руководитель музыкального отдела Министерства образования (1969)
• Дик Ли : знаменитый поп-певец, композитор и драматург.
• Ган Энг Сенг : бизнесмен и филантроп, родившийся в Малакке, из поселения Стрейтс-Сеттл в Сингапуре и Малайе.
• Го Кенг Сви : заместитель премьер-министра Сингапура
• Иван Хэн : актер
• Ли Сянь Лунг : третий премьер-министр Сингапура
• Ли Куан Ю : первый премьер-министр современного Сингапура
• Лим Бун Кенг : родившийся на Пенанге врач и общественный деятель из Сингапура.
• Вайолет Ун : шеф-повар, ресторатор и писатель, специализирующийся на перанаканской кухне.
• Лим Ким Сан : бывший министр кабинета министров
• Лим Ни Сун : торговец и предприниматель в районе Стрейтс-Сетлмент в Сингапуре.
• Пьер PNG : Артист Mediacorp
• Пия Тан : буддийский писатель и учитель.
• Соу По Ленг : банкир, филантроп и член комитета Straits Settlement (Сингапурское поселение)
• Сон Хут Киам : учитель, кассир и общественный деятель.
• Сэр Сон Онг Сианг : юрист и активный гражданин поселения Стрейтс в Сингапуре, сын Сон Хута Киама.
• Тан Чин Туан : председатель OCBC
• Тан Ким Чинг : политик и бизнесмен, старший сын Тан Ток Сенга , главный спонсор Тан Си Чонг Су.
• Тан Ким Сенг : филантроп и торговец малакканского происхождения.
• Тан Ток Сенг : купец малакканского происхождения и филантроп из поселения Пролив в Сингапуре, лидер клана Хоккиен и главный спонсор Тиан Хок Кенг.
• То Чин Че : заместитель премьер-министра Сингапура
• Тони Тан : седьмой президент Сингапура
• Уолтер Вун : юрист, академик, дипломат, политик и седьмой генеральный прокурор Сингапура.
• Ви Ким Ви : четвертый президент Сингапура

См. также

• Верхний филиал
• Минь Хыонг
• Заграничные китайцы
• Сангли

Дальнейшее чтение

• Тонг, Лилиан (2014). Китайские золотые украшения Straits . Малайзия: Особняк Пенанг Перанакан.
• Сантоса, Иван (2012). Перанаканские китайцы на архипелаге . Индонезия: Книгоиздательство АСПЕРТИНА и Компас. ISBN  978-979-709-641-0 .
• Ки, Минг-Юет; Лоу Хок Сенг (2009). Перанаканский китайский фарфор: яркая праздничная посуда Китайского пролива . Сингапур: Таттл. ISBN  978-0-8048-4007-1 .
• Сомерс, Мэри Ф. (2009). Перанаканская китайская политика в Индонезии . Сингапур: Издательство Equinox. ISBN  978-602-8397-35-3 .
• Хо, Вин Мэн (2008). Китайская мебель Straits: Путеводитель коллекционера . Сингапур: Маршалл Кавендиш. ISBN  978-981-261-665-4 .
• Махмуд, Датин Сери Эндон (2004). Ньонья Кебая: китайский костюм века проливов . Малайзия: Periplus Editions. ISBN  978-0-7946-0273-4 .
• Тео, Кок Сон (2003). Перанаканский китайский из Келантана: исследование культуры, языка и общения ассимилированной группы в Малайзии . Coronet Books Inc. Малайзия: ISBN  978-1-901919-21-9 .
• Рудольф, Юрген (1998). Реконструкция идентичности: социальная история баб в Сингапуре . Сингапур: Ашгейт.
• Ху, Джу И (1998). Китайский пролив: история культуры . Куала-Лумпур, Малайзия: Pepin Press. ISBN  978-90-5496-008-9 .
• Чанг, Куини (1981). Воспоминания птицы Сингапур и Селангор, Малайзия: Eastern Universities Press Sdn Bhd. ISBN  978-9971-71-145-0 .
• Ли, Чин Кун (1974). Поваренная книга миссис Ли: рецепты Ноньи и другие любимые рецепты . Малайзия: sn ASIN   B0006CNVR6 .

Внешние ссылки

• «Китайцы бентэн: почти индонезийцы» в книге «Невидимые люди: бедность и расширение прав и возможностей в Индонезии».
• Форбс, Эндрю, и Хенли, Дэвид, Историческое перанаканское сообщество Пхукета
• Интерактивный предварительный просмотр Перанаканского музея в формате 360 X 360 градусов в виртуальной реальности
• Ассоциация Гунонг Саян
• Перанаканская ассоциация Сингапура
• НУС Баба Хаус
• Индонезийско-китайская перанаканская ассоциация. Архивировано 20 мая 2015 года в Wayback Machine.
• Перанаканская ассоциация Австралии Инкорпорейтед
• Политика Сингапура в отношении родного языка
• Петиция о строительстве города Перанакан в Сингапуре. Архивировано 10 августа 2010 года в Wayback Machine.
• Особняк Пинанг Перанакан
• Дом-музей Бабы и Ньоньи, Малакка
• Музей Интан, Сингапур
• Обзор одного из перанаканов на Пенанге с сайта photo-outing.com.
• Некоторые статьи о перанаканских сообществах на Яве. Архивировано 8 июля 2013 г. на Wayback Machine.
• Перанаканские коллекции из Перанаканского музея, Сингапур.
• Перанаканская история
• Острова и народы Индии