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According to Leong, 2024, Baba Nyonya is located mostly in Malacca and Penang,

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Eksentrika: Arts Community * Artist Registry * Asian Arts Magazine

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Written by Catherine Leong

4 Interesting Cultural Facts Of The Baba Nyonya In Malaysia

The Baba Nyonyas or Peranakan Chinese form a rich part of Malaysia's multicultural heritage. Comprising early immigrants from China who journeyed to Southeast Asia between the 14 th and 19 th centuries and married local women, they formed a unique hybrid culture which incorporates Sino-Malay influences. Concentrated mainly in the Straits Settlements of Melaka, Penang and Singapore, their influence is still palpable today through their unique customs, dressing and cuisine.

"In the 1800s, the British colonisers provided commercial opportunities which the Babas took full advantage of, and they became the wealthy elite of the Straits Settlements. The Golden Age of the Baba Nyonyas was between the late 1800s and early 1900s. They prided themselves on their sharp business acumen and a meticulous approach to all aspects of life - from daily dealings to household dynamics," says Dr David Neo, cultural researcher and senior lecturer with the College of Creative Arts at UiTM Malaysia.

"Malaysia and Indonesia have a rich Peranakan legacy. The term 'Peranakan' essentially means locally born and refers to communities formed of mixed ethnic ancestry. In Malaysia itself, there are apparently nine different Peranakan communities including the Baba Nyonyas (Peranakans with Chinese ancestry) in Melaka and Penang, the Chetti in Melaka (Peranakans with Indian ancestry), the Jawi Peranakans (Peranakans with Arab ancestry), the Eurasians (Peranakans with European ancestry), and Kelantan and Terengganu Peranakans," Dr Neo added.

Patois - A Hybrid Language Of The Peranakan

Baba Cedric Tan, a sixth-generation Melakan Baba active in the promotion of Baba Nyonya culture and also the immediate past president of Persatuan Peranakan Baba Nyonya Kuala Lumpur & Selangor (PPBNKLS), said, "The Baba Nyonyas spoke Patois or Baba Malay, a colloquial dialect. It comprises classical Malay words, Javanese, and a sprinkling of Dutch, Portuguese and English. Patois was spoken mainly by the Baba Nyonyas in the southern states of Melaka and Singapore.

The communities here share many similarities as during the formative years of Singapore, many Baba Nyonyas from Melaka moved there."

"There is a close connection between them unlike with the Baba Nyonyas in Penang, whose culture has had a shorter developmental time. The Baba Nyonya community in Penang was smaller and constantly growing with newly arrived Chinese migrants. Thus, their language did not develop to the level of the Patois spoken by the communities in Melaka and Singapore. Penang Patois is more heavily accented with Hokkien and Kedah Malay words."

Dr David Neo shared amusing examples of Patois used to great effect by his sharp-tongued Nyonya grandmother in the 2015 issue of The Peranakan magazine: "Tengok mulot dia macham geledak abis idung dia pesak sekali!" (Look at how wide her mouth and flat her nose is!) his grandmother would say as she berated a newscaster on television. When she was contemptuous of a lady singing in church, she said, "Dengair mak dia nyanyi macham itek gila!" (His mother sings like a crazy duck!).

Elaborate Wedding Rituals Of Baba Nyonya

Among the cornerstone events in the lives of the Baba Nyonyas were weddings and the practice of ancestral worship. Both involved elaborate rituals and customs. Dr David Neo said, "The Baba Nyonyas, especially from prominent families, prided themselves on how detailed they were in their rituals and customs. Sumptuous dishes were prepared during these events and cooked in large amounts. There would be no cutting of corners in any aspect and we must understand that this is central to their culture. Everything that they did was to display their wealth and status, and this was a way of distinguishing themselves and upholding their image."

Cedric Tan said, "A full Baba Nyonya wedding would usually last 12 days. The event would begin on the wedding eve with a special luncheon for Nyonyas only, followed by a formal dinner for all guests. After dinner, the or hair combing ceremony would take place. It is an important rite of passage signifying the entrance of the couple to adulthood. This ceremony culminates in the bride and groom wearing their elaborate wedding robes for the first time."

" is essentially a vow taking ceremony in front of the Jade Emperor. It involves the use of several symbolic objects such as a pair of scissors (to signify decisiveness, as there would be no retraction once wed), a razor, ruler, small set of scales (to show fairness in dealings), a comb and a piece of red thread that is three metres long. The red thread is wound around the hair bun of the bride or the hair braid of the groom and signifies hope that their lineage will last for at least three generations."

"On the actual wedding day, the groom will make his way to the bride's house with a lot of fanfare. He will be welcomed with yellow turmeric rice and rose water, and then invited to the bridal chamber where he will unveil the bride and they will have their first meal together. That will mark the end of the first day when they actually become man and wife. In modern times however, the 12-day ceremony has been truncated to just a weekend of festivities."

Ancestral Worship Is A Cornerstone of Baba Nyonya Culture

Another cornerstone of the Baba Nyonya culture is their ancestral worship practice which has become an art form. Dr David Neo takes us through the ancestral worship practices of the southern Baba Nyonyas.

"Affluent families would have a (ancestral home) which houses the family ancestral tablets and usually there is a (ancestral hall) for these. The ancestral tablets would date back to their earliest forefathers. From the tablets, which would have the same information as that engraved on their gravestones, the families would be able to trace their genealogy."

"The eldest son would usually assume responsibility for the as the patrilineal heir. The Baba Nyonyas would place much importance on Sembahyang Abu or ancestral worship, which was observed a few times yearly, especially for important events such as before the Chinese New Year, on the death anniversaries of ancestors, during and during the Hungry Ghost Festival ( Bulan Tujoh/ Hantu ).

For some families, there might be Sembahyang Abu nearly every month. This practice is more for the living than the dead, and to ensure that ancestral blessings would prosper the current and future generations."

Baba Nyonyas In Malaysia Today

Today Baba Nyonya culture is kept alive in Malaysia by active associations such as Persatuan Peranakan Baba Nyonya Kuala Lumpur & Selangor. Formed on 28 July 2008, its immediate past president Cedric Tan spoke about efforts to spread awareness of the rich culture and heritage of the community. "When I was President of the association from 2014 to 2020, I focused on outreach programmes such as to universities. We organised programmes at Taylors Lakeside University, Sunway University, Berjaya School of Hospitality and also Universiti Kebangsaan Malaysia."

"We also spent a lot of time building cultural capacity and organising cultural performances such as for TV2, TV3, the Ministry of Tourism, Arts and Culture and for MATIC in Kuala Lumpur. We were pleased to also publish a cookbook in 2020, commemorating the treasured stories and recipes of our mother and grandmothers."

"We truly hope that Malaysians today continue to take the trouble to understand the deeper meaning behind the Baba Nyonya culture, and its importance within a rich multicultural country such as ours. Finally, we hope that our passionate efforts in the spreading of knowledge and insights into our heritage will continue to keep it vibrant and alive in our diverse community," Cedric Tan concluded.

The Peranakan Cookbook published by PPBNKLS is available for sale at RM36 each. Click here to order.

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Read More on Baba Nyonya and Peranakan Culture:
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Cover Image: A wedding segment re-enacted during the Gala Dinner Night of the 26 th Baba Nyonya Convention in Kuala Lumpur in November 2013 (Photo courtesy of Cedric Tan)

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4 Interesting Cultural Facts Of The Baba Nyonya In Malaysia

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The Baba Nyonyas or Peranakan Chinese form a rich part of Malaysia's multicultural heritage.

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Sikh is everywhere around the Malaysia Peninsular, their population is 2.5 per cent out of Malaysia populations.

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Perak Sultan: Small in numbers but Sikh community conquers 'highest of heights' | New Straits Times

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KUALA LUMPUR: The Sikh community are highly-valued citizens of Malaysia, and plays a vitally important role in Malaysia's rich multicultural society.

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According to (Department Of Statistics Malaysia,2020), Sepanggar has the largest Kadazan population with 78,690 people.

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Source : Birthday and Funeral Showcase – Baba Nyonya Museum. (n.d.). https://www.babanyonyamuseum.com/birthday-funeral-showcase/

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Key Family Roles and Symbolic Items:

The eldest son holds the most important role, leading the family through the funeral.

He carries the tong huan, a ceremonial lantern, symbolizing the continuation of the family line.

If the eldest son is deceased:

The role passes to his eldest son (the eldest patrilineal grandson).

If he has no male descendants, the responsibility goes to the second son, in keeping with patriarchal Peranakan traditions.

A ji ho plaque is displayed above the main door and is crossed with white paper to signify mourning.

The position of the gong at the entrance indicates the gender of the deceased:

Left side if male.

Right side if female.

Blue and White Symbolism in Peranakan Funerals:

Cultural Significance: Blue became a distinctive and symbolic color associated with Peranakan funerals. Even the traditional funeral food, such as kuih (cakes), would be blue and white, reflecting mourning and spiritual purity.

Funeral Practices: All deities and mirrors in the home were covered with white paper to protect them from the defilement of death. Lanterns were placed outside the house to inform the community that the head of the household had passed. The funeral would always last for an odd number of days, typically ranging from 7 to 31 days, depending on the family’s customs and status.

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According to (Alwi, Mehat, Arshad, 2018), Orang Asli is based in Terengganu, Pahang, Negeri Sembilan and Perak

I'm focusing in Bateq people in Pahang

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Iban populations spread across Sarawak. According to (Department of Statistics Malaysia, 2020), Bintulu has the largest Iban population with 103,186 people.

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Dressing the Deceased :

The children of the deceased traditionally take on the responsibility of dressing the body.

Recently, this has been increasingly handled by professional undertakers.

A pearl is placed in the mouth of the deceased:

Symbolizes spiritual guidance and illumination on their journey to the afterlife.

Clothing is age-specific:

Red clothing is used for those 80 years and above, as their death is considered a joyous event—a celebration of a life well-lived.

Younger deceased may be dressed in more somber colors, in line with traditional mourning customs.

For Nyonyas (Peranakan women):

The deceased is dressed in a baju panjang or kebaya.

The outfit is fastened with silver and pearl jewelry, honoring traditional Peranakan fashion and cultural identity.

Coffin Arrangement and Funeral Procession :

The body is placed in a coffin that is:

Lined with symbolic items, including:

Paper money ingots to provide for the deceased in the spirit world.

Clothes, often items they wore in life.

Favorite belongings (books, accessories, etc.) to offer comfort in the afterlife.

A Chinese catafalque, known as a quan tah, is used for the funeral procession:

This structure is elevated and ornately decorated with embroidered silk cloth.

It is a central feature of the procession, symbolizing honor and reverence.

The quan tah reflects the family’s status, and the intricacy of the embroidery often mirrors their wealth and cultural pride.

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Source : Sikhs, B. W. (2016, December 1). Importance & scientific reasons behind 5 Kakaar’s or 5 K’s. SikhNet. https://www.sikhnet.com/news/importance-scientific-reasons-behind-5-kakaars-or-5-ks

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According to (Funeral Partners, 2024)

The relatives would washed and dressed the deceased body. The deceased body would be dressed following the 5 Karkars, the sikh faith articles which are ;

1. Kesh (uncut hair)

2. Kanga (a small wooden comb)

3. Kachha/kachhehra (an undergarment, usually shorts)

4. Kara (an iron bracelet)

5. Kirpan (a sword/dagger)

Additionally, the body of the deceased is surrounded by flowers, usually orange and white Chrysanthemums which are the mourning flowers in many parts of Asia.

According to (Kewley, 2021),

Sikh funeral is called Antaam Saanskar. In Punjabi, ‘antam’ means final, and ‘sanskaar’ means rite or ceremony.

The funerals will take place in a gurdwara or at a crematorium, it could also be at the deceased's family house.

A Sikh minister (granthi) or a close family member typically leads the funeral service

Sikh funerals are highly religious and focus on spiritual practices rather than personal tributes.

The ceremony involves the recitation of key Sikh prayers:

Ardas, a collective prayer marking the beginning of the service.

Japji Sahib, a fundamental daily prayer from the Sikh scripture.

Kirtan Sohila, a prayer traditionally said at night.

Non-Sikh or non-Punjabi-speaking guests are not expected to participate in the readings or prayers.

Eulogies are generally not included, so guests do not need to prepare any remarks.

The prayer service usually lasts between 30 to 60 minutes prior to the cremation

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1. KADAZAN

Where do they live ?

Beliefs And Practices

The Funeral

2. SIKH

Where do they live ?

Beliefs and Practices

The Funeral

3. BABA NYONYA

Where do they live ?

Beliefs and Practices

The Funeral

4. ORANG ASLI

Where do they live ?

Beliefs and Practices

The Funeral

5. IBAN

Where do they live ?

Beliefs and Practices

The Funeral

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The Orang Asli believe that once someone enters the realm of the spirits such as during a burial journey into the deep forest the spirits may choose to follow them back to the village, which could bring misfortune.

After returning to the village, the community carefully observes the behavior and condition of animals. If the animals show signs of distress or illness within seven days, it is taken as a spiritual warning, and the entire village will abandon the settlement and move to a new location to avoid further harm.

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Mourning rituals (Mopuod) begin immediately after death and last between 40 days to a year, depending on family tradition.

Taboos are strictly observed to protect the family from misfortune and spiritual harm.

The spouse of the deceased must be especially careful, staying at home and keeping vigil until burial.

Social events like weddings and celebrations are suspended during the mourning period.

Family members must appear sorrowful, avoiding loud talking, laughing, or joyful behavior.

For the first 7 days, the spouse cannot use a broom or visit others' homes, except for necessary visits.

The spouse must avoid ‘itchy’ or ‘hot’ foods, believed to cause emotional detachment and early remarriage.

During the mourning period, family members are not allowed to enter or work in paddy fields—including neighbors’—and must avoid planting, cutting hair, or trimming nails until the final cleansing ritual ends the taboo; breaking these rules requires paying a ritual fine called sogit.

After burial, mourners must return home immediately, wash their feet before entering, and avoid visiting others' homes beforehand; failure to do so also requires sogit, as they are considered ritually impure or "hot" (ahasu).

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In the past, the first funerary rite involved covering the deceased with a finely woven cloth called bahu, measuring approximately 12 feet by 7 feet.

The bahu was draped over the body in a shape resembling a mountain.

The term bahu means “a place of the dead” in the Tangaah Kadazan language.

This practice is connected to the name Kinabahu or Kinabalu, which translates to “mountain of spirits” or “place for the dead” for the Tangaah Kadazan.

Today, this ritual is no longer practiced and has been replaced by encoffining, where the deceased is placed in a coffin soon after death, though other customs—such as the three-day and three-night lying-in-state and vigil before burial, as well as the seven-day and seven-night mourning period after death—are still observed.

Some of the deceased's personal belongings will be positioned next to the body during the wake before to the burial.

The body is usually placed facing the entryway, facing east or towards Mount Kinabalu, which is the traditional location and eternal home of the deceased's spirits.

Kadazan Penampang funerals are extensive and expensive, involving several days of communal activities such as feeding and accommodating guests who come to pay their respects. These gatherings can draw over 100 to 200 people, and livestock such as buffaloes, goats, chickens, and pigs are commonly slaughtered as part of the funeral rites.

Wailing and loud crying are a significant part of expressing grief, especially among the elderly. This emotional display is seen as a mark of respect for the deceased and is believed to have been influenced by Chinese mourning practices.

On the third day after death, the deceased is placed in a coffin, and the family decides whether to bring the body directly to the burial ground or first to the church. Even if the family is Christian, a church funeral mass is not always required; prayers may be held at home or at the graveyard with a catechist or priest.

The deceased’s spouse is strictly prohibited from attending the burial ceremony, as it is considered a major cultural taboo. The spouse must leave the house before the body is taken away and stay at the house of another recently bereaved person. This ritual is known as mamahakoi, and it symbolizes solidarity and spiritual separation from the deceased.

The area where the body was laid in the home is considered spiritually “hot” or impure, and must be ritually cleaned using cloth and water before the spouse can return. This cleansing is believed to remove spiritual "dirt" that might attract harmful spirits and cause illness.

Ritual compensation, known as sogit, is required for violating funeral customs or taboos, such as entering paddy fields during mourning, failing to purify the body’s resting place, or allowing mourners to visit others before cleansing. Sogit is a form of atonement to restore spiritual balance.

Slaughtering a buffalo is an important and respected part of the funeral tradition, done as a form of sogit and offering to the deceased. The meat is distributed to guests and must be cooked and consumed entirely on the same day, without mixing it with vegetables. A piece of roasted meat is also offered to the spirits.

A funeral procession to the graveyard includes gong-beating and traditional dunsai music, symbolizing the final journey. Firecrackers or gunshots may be used to send off the deceased. At the grave, belongings are placed with or on the grave, and mourners must not look back when leaving to avoid bringing the spirit home.

The Momisok ritual is held on the seventh night, where the spirit of the deceased is invited for a final meal. The house is darkened, offerings are placed on a table or altar, and silence is observed while a ritual specialist (bobohizan) leads chants and prayers to guide the spirit to the afterlife. Christian families may adapt this by using religious symbols instead of food offerings.

The Mogukas and Humontok rituals are performed after Momisok, with the purpose of cleansing the house, protecting the family from lingering spirits, and giving the spirit of the deceased a proper send-off. These include prayers, ritual purification, and in traditional practice, the spirit may communicate through the priestess to deliver final messages to the family.

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Source : Saw, R. (2019, June 14). The Orang Asli village rocked by 14 mysterious deaths has an odd way of burying the dead. CILISOS - Current Issues Tambah Pedas! https://cilisos.my/the-orang-asli-village-rocked-by-14-mysterious-deaths-has-an-odd-way-of-burying-the-dead/

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The Orang Asli do not bury their dead but instead carry the body deep into the forest, where the Bomoh (spiritual leader) performs sacred rituals and places the body hanging on a tree in a secret location known only to him, symbolizing the spirit’s return to the forest.

After the ritual, the Bomoh instructs his assistants to cross a river seven times on their way back to the village, a spiritual act meant to prevent the spirit from following them home.

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Animal Contact with the Corpse
It is strictly forbidden for cats or dogs to step over or touch the body during the wake. If this occurs, it is believed the deceased’s spirit will haunt the living.

Avoiding Omen Birds
Burial must happen early in the morning to avoid hearing the calls of specific birds (ketupung, embuas) that are believed to bring misfortune.

Post-Burial Cleansing Ritual
Upon returning from the cemetery, mourners must perform a series of cleansing rituals:
– Drive a kayu pemali tunsang (protective stake) into the ground.
– Cover heads with a pemansai (fish trap).
– Pour water over heads and wave a chicken over each person.
– Smear chicken blood to block the spirit from following them home.

Room Entry Restrictions
After the beserara bungai ritual, anyone who was not present must be marked with 11 limestone paste (kapu) dots before entering the deceased’s room to avoid misfortune.

Mourning Conduct (‘Nanam Ulit’ Period)
During the mourning period:
– Mourners wear black-cloth bracelets.
– No singing, shouting, wearing of jewelry, or festive events are allowed in the longhouse.
– A ceramic plate and white cloth are hung at the door of the deceased’s room to mark the house in mourning.

Shamanic Spirit Separation Ritual
The beserara bungai ritual is required to inform the spirit that it has died. Without this, the spirit may linger, causing illness or death to family members.

‘Ngetas Ulit’ Ceremony (Lifting Mourning)
At the end of mourning:
– Mourning bracelets are removed.
– Soap and coconut oil are used to symbolically “cleanse” the mourners.
– Traditional believers may still smear chicken blood (genselan) for spiritual protection.

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According to (The Borneo Post, 2024),

Preparation of the Deceased: Upon death, the body is thoroughly washed using a soapy lather made from the pounded skins of the langgir fruit. Three yellow marks of turmeric are applied to the forehead, and the hair is oiled and combed. The deceased is then dressed in their best clothes, as per traditional customs.​Ibanology

Wake Period: The funeral wake typically lasts for two days and two nights. During this time, family members and longhouse residents vigilantly guard the body to prevent it from being stepped on or over by cats or dogs, as such occurrences are believed to cause the spirit of the deceased to haunt the living.​

Sealing of the Casket: At approximately 4:30 AM, close family members, such as the deceased's children, take a final look at the mother's face before the casket is sealed. This moment marks the transition from the wake to the burial process.​

Burial Ceremony: By 6:00 AM, the family, along with fellow villagers, proceed to the Baluh Batang cemetery to lay the deceased to rest. According to Iban tradition, the body must be brought to the cemetery early in the morning to avoid hearing birds like 'ketupung' and 'embuas', which are considered bad omens.​

Return Rituals: After the burial, those returning from the cemetery must perform specific rituals to prevent the spirit of the deceased from following them back to the longhouse. This includes staking a 'kayu pemali tunsang' into the ground at the access path to the cemetery, covering their heads with 'pemansai' (woven fish traps), having water poured over their heads, waving a cockerel over their heads, and being smeared with chicken blood before entering the longhouse.​

Mourning Period ('Nanam Ulit'): A mourning period, known as 'nanam ulit', is observed, typically lasting for two weeks. During this time, family members and longhouse residents wear black-cloth bracelets as a sign of mourning. The longhouse community refrains from shouting, singing, wearing jewelry, or holding any events.​

Ceremonial Plate and White Cloth: A ceramic plate and a piece of white cloth are placed at the door of the deceased's room to signify mourning. These items are removed on the day of the 'ngetas ulit' ceremony, marking the end of the mourning period.​

'Beserara Bungai' Ritual: Approximately three days after the burial, a shaman performs the 'beserara bungai' ritual to mark the separation of the deceased's spirit from the living. This ritual involves reciting incantations and performing symbolic acts to ensure the spirit does not linger and cause misfortune to the family.​

'Ngetas Ulit' Ceremony: On the final day of the mourning period, the 'ngetas ulit' ceremony is held. Family members and relatives gather to remove the black-cloth bracelets, starting with the deceased's children. Soap and coconut oil are smeared on them, marking the time they are now allowed to 'ngelis' (regain their usual appearance). Those still practicing traditional beliefs have their hands smeared with chicken blood as 'genselan', while others receive holy water.​

Celebration of Life: After the 'ngetas ulit' ceremony, the longhouse residents and their guests celebrate the end of the mourning period. They partake in a meal and consume 'tuak' (traditional rice wine), symbolizing the return to normalcy and the honoring of the deceased's life.

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Source : DailyTimes.Pk. (2018, May 22). Court summons Auqaf, district admin in plea seeking cremation facility for Sikhs of KP. Daily Times. https://dailytimes.com.pk/243561/court-summons-auqaf-district-admin-in-plea-seeking-cremation-facility-for-sikhs-of-kp/

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According to (Funeral Partners, 2024),

Cremation is the common practice in Sikh funerals, as the body is believed to be merely a temporary vessel for the soul

Burial is accepted, though less frequently practiced, and does not involve the use of headstones or monuments.

The rejection of grave markers stems from the Sikh belief in reincarnation once the soul has moved on, the body is no longer of significance

Ashes are typically scattered in a body of water or at a location of personal or spiritual importance to the deceased and their family

Basic Practices.

Greet the eldest family member first as a sign of respect. Sikhs often greet with hands together and a slight bow, though a handshake is also acceptable. Funerals are usually quiet, so you may not get the chance to greet, just follow what others are doing.

Emotional restraint is expected at Sikh funerals. Open displays of grief like crying are discouraged, as calmness shows respect for God’s will. Instead, you may hear people chant "Waheguru" (God’s name) or "akal" (meaning "undying").

Dress Codes And Gifts

Dress Code and Etiquette: Sikh mourners traditionally wear white robes (‘banas’) and cover their heads, with shoes removed at homes or gurdwaras. Non-Sikh guests can wear modest clothing in black, grey, or navy and should also cover their heads. It's best to check with the family if you're unsure.

Gifts and Offerings: Sikh families typically do not expect gifts or flowers. Traditional mourning flowers (orange and white chrysanthemums) are arranged by the family. If you wish to show support, bringing a vegetarian dish is appreciated, while alcohol is not appropriate.

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Sikhs, B. W. (2016, December 1). Importance & scientific reasons behind 5 Kakaar’s or 5 K’s. SikhNet. https://www.sikhnet.com/news/importance-scientific-reasons-behind-5-kakaars-or-5-ks

The Borneo Post. (2024, January 20). Tending to grief through Iban rituals. Borneo Post Online. https://www.theborneopost.com/2024/01/21/tending-to-grief-through-iban-rituals/#:~:text=For the Ibans in Kanowit,' (woven fish trap).

# data[].attributes.body
Greetings! My name is Alya Nadhirah Binti Azmi but everyone usually just call me Nad. I'm from LG2431A and I'm 20 years old. I'm currently doing my degree in English Intercultural communication in UITM Shah Alam. For this subject, I've decided to go with Funeral Rituals based on 5 cultures; Kadazan, Sikh, Baba Nyonya, Orang Asli and Iban. I chose funeral Rituals because I love studying about how different cultures beliefs which also at the same time symbolize ones culture.