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This articel talks about how people who have differing cultural backgrounds are able to experience a cuisine that is very different from them. As Singapore is a multi diverse society, due to globalisation, the people in the same neighbourhood or HDB flat have the unique opportunity to interact and exoerience other cultures. Because of this, the occurence of this allows for cultures to mix and make the society a more vibrant one. Instead of having a place that is homogenous, the people living at this place understands a whole variety of cultures. However, the article also talks about how the extreme variation between cultures can also cause conflicts, especially when people belonging to a specific group in terms of, for example, religion and race, does not understand the culture of others. With this, the society cannot exist harmoniously and at times, unrest may occur. In summary, globalisation can be both beneficial, and unbenificial at the same time.

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Curry - that creamy, spicy dish that goes swimmingly with anything from rice to prata - was once the centre of a dispute between two households over 10 years ago. The incident made the news several years later in 2011.

In the episode, a family from China had sought mediation because they could not stand the smell of curry cooked by their Indian-Singaporean neighbours.

Earlier this year, some students from the Institute of Technical Education College West decided to give the dish a positive spin. They held a curry cooking contest for residents on April 24 at the Chua Chu Kang Community Club (CC).

Nine teams of three pitted their culinary skills against one another, whipping up three different styles of curry - Malay, Indian and Chinese. Other residents were then asked to taste the curries and vote for their favourite of each type.

The winners and participants all walked away with FairPrice vouchers sponsored by the CC.

"We wanted curry to bring people together rather than divide them," said Mr Habib Muhammad Abdul Rahim, 22, one of the eight students behind the project.

His schoolmate, Mr Ang Chang Hui, 20, said: "It's the same dish cooked in different ways. It's about celebrating our differences while having a common ground."

About 300 people attended the event and the two huge pots of curry the students made for the public ran out quickly.

Participants were taught how to make samosas - fried snacks with savoury filling, often made by Indians here; and ketupat - rice dumplings in a woven leaf pouch, a Malay speciality. The school and CC also put up cultural performances such as Indian and Malay dances.

The event was one of 28 projects selected for implementation under this year's Good Neighbours Project competition. In this Housing Board initiative, residents and students can apply for up to $1,000 to fund their activity.

Since the competition was introduced in 2014 under the Good Neighbours Movement, the HDB has received 192 proposals, of which 83 were shortlisted for implementation. The activities, some of which are ongoing, have reached out to over 14,000 residents so far, and are expected to involve another 2,000 for the rest of the year.

Private tutor Jenny Leong, 48, who took part in the curry contest with her two friends, said the event combined her penchant for cooking with a fresh appreciation for other cultures.

"It was our first time cooking Indian curry and we learnt a lot. Some spices, such as cumin and turmeric, we don't usually use them in Chinese cuisine," she said, adding that she also made new friends there.

Residents hungry for more will be happy to know that the students plan to make the curry carnival an annual event. They also plan to hold a "roti prata" day later this year. "Let's hope we don't run out of curry again," said Mr Ang.

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Curry carnival brings residents together

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Curry - that creamy, spicy dish that goes swimmingly with anything from rice to prata - was once the centre of a dispute between two households over 10 years ago. The incident made the news several years later in 2011.. Read more at straitstimes.com.

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The article talks about the attack on the mosque in christchurch, new zealand. Due to globalisation, the world has become more interconnected and there are increased interections between people from all over the world with various backgrounds and beliefs. Some people would be unreceptive to these differences in culture and the interactions between people of different cultures and religions may lead to conflicts. As seen in this attack, the terrorist, a white australian man, he was unable to accept muslims into this new country and felt that they were "invading" and "stealing" land thar he believed belonged to his race and culture.

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CHRISTCHURCH - New Zealand police warned against sharing footage relating to a deadly shooting in Christchurch on Friday (March 15), after a video online showed a gunman filming himself firing at worshippers inside a mosque.

"Police are aware there is extremely distressing footage relating to the incident in Christchurch circulating online," New Zealand police said in a Twitter post. "We would strongly urge that the link not be shared. We are working to have any footage removed."

The shooter identified himself as "Brenton Tarrant" - a white, 28-year-old Australia-born man, NZ Herald reported.

The livestream began as the gunman drove to Al Noor Mosque in Deans Avenue, parking his car in a nearby driveway. According to NZ Herald, the beige station wagon contained a cache of weapons and ammunition in the front passenger seat and boot, along with petrol cannisters.

He then armed himself and walked into the mosque. Once inside, he began shooting indiscriminately.

He then exited the mosque through the front door - after just under three minutes inside, and headed into the street - firing random shots as cars drove past.

He returned to the beige Subaru station wagon parked in a nearby driveway to get more ammunition from the boot.

He fired more shots on the street at no apparent target, and said: "Looks like we won't get the bird today boys."

He then re-entered the mosque to check for survivors. The 17-minute video ended as the gunman drove away from the scene at speed.

Agence France-Presse confirmed the video was genuine through a digital investigation that included matching screenshots of the mosque taken from the gunman's footage with multiple images available online showing the same areas.

This included the entrance of the mosque, which has a number of distinct features such as a fence, postbox and doorway.

Inside the mosque, the gunman's footage showed distinctively patterned green carpet that also matched images tagged on Google Maps as being at the same location.

Distinctive writing on the gunman's weapons seen in the footage also matched images posted on a Twitter account using the same name and cartoon profile picture as the Facebook Live video.

In a lengthy manifesto published online the supposed shooter outlined who he was and why he carried out the massacre at the Christchurch mosque, NZ Herald reported.

The Facebook account that posted the video was no longer available shortly after the shooting. The Twitter account of the same name was quickly suspended.

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Gunman livestreamed Christchurch shooting, stash of weapons and ammunition seen in 17-min video

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CHRISTCHURCH - New Zealand police warned against sharing footage relating to a deadly shooting in Christchurch on Friday (March 15), after a video online showed a gunman filming himself firing at worshippers inside a mosque. "Police are aware there is extremely distressing footage relating to the incident in Christchurch circulating online," New Zealand police said in a Twitter post.

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This article is regarding the recent terrorist attack at Al-Noor Mosque in Christchurch, Southern New Zealand. Globalisation has had an impact on the religion of Islam, and it has proven to be one of the key reasons as to why Islam is a well-known religion amongst many people in many different parts of the world. It is believed that the gunman, an Australian, was a "white supremacist" and was against Muslims. Globalisation has brought about unrest as some people are still struggling to accept people from different backgrounds, for instance Muslims, into society, and they are stretching the limits as to what they can do in order to "eliminate" these people from society. This is a cultural impact of Globalisation.

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'We are one' says PM Ardern as New Zealand mourns with prayers, silence

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CHRISTCHURCH (REUTERS) - New Zealanders on Friday (March 22) marked one week since a mass shooting killed 50 Muslim worshippers in the South Island city of Christchurch, holding nationwide prayers and wearing headscarves to show their support for the devastated community.. Read more at straitstimes.com.

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The following article speaks of how languages are vanishing due to cultural homogeneisation caused by globalisation. The article and video talk about how this homogenisation takes place, due to different societies modernising and the advancements of communication and transportation, a need to have a common language is vital. With many societies learning a common language such as English, their own language is no longer needed as there is no use in using it to communicate with the rest of the world. This results in a uniform culture throughout the world. Thus, a cultural impact would be a loss of identity.

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Do you know the crisis that languages face?

The first episode, Disappearing Languages, tells of how languages used by small communities are fast diminishing in usage in face of globalisation. As mainstream languages gradually take precedence over native languages are losing commercial value, how can we prevent these unique native languages from going into history?

Watch the 2 minutes animation to understand why it matters.
About Why It Matters: Why It Matters（关我什么事）is one of 10 SPH-produced short form digital video series as part of a pilot Public Service Broadcast initiative. This 8-part animation series focuses on the sights and sounds that are gradually disappearing from this world, including languages, cultures, flora and fauna. This series is also available on zaobao.sg website and mobile app.

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Why It Matters (Ep 1): Disappearing languages

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Do you know the crisis that languages face? The first episode, Disappearing Languages, tells of how languages used by small communities are fast diminishing in usage in face of globalisation. As mainstream languages gradually take precedence over native languages are losing commercial value, how can we prevent these unique native languages from going into history?

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The article talks about the reasons why the immigration policy has been implemented as well as the positives and negatives of the policy, which includes the dilution of the Singaporean culture. As the birthrate of citizens grow extremely slowly each year, and life expectancy increasing drastically, there is an increasing need to being in more immigrants in the form of workers, permanent residents and citizens. Singaporeans feel that there are too many immigrants being brought into the country, with some expressing xenophobic sentiments in social media platforms. Immigrants bring with them their own cultures and identities, which would not necessarily be a good thing as there are too many cultures and identities in one country, diluting the Singaporean culture. This is evident in, "... the number of non-residents (foreigners working, living or studying in Singapore without permanent residence status) almost doubled from 734,500 in 2000 to 1.31 million in 2010." and "The number of permanent residents almost doubled from 287,500 to 541,000." and "In contrast the number of citizens grew more modestly, from 2,985,900 in 2000, to 3,230,700 in June 2010." This means that the number of immigrants has been increasing drastically while the number of citizens is increasing slowly. Hence, the dilution of Singaporean culture is occurring at an even faster pace, Thus, globalisation has caused a cultural dilution in Singapore.

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Quality immigration will remain Singapore's lifeblood

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Seemingly innocuous individual decisions and life events, such as marriage, starting a family and migrating, have significant public-policy implications. This is reflected in the changing demographics of a country, which can affect the agility with which the country responds to the constantly evo

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The article says the Singapore’s culture is being diluted due to globalisation because of the interconnectedness and interdependence formed. The article mentions examples such as the public backlash on the foreign talent policy and the difference in lives of Singaporeans back then and now. Globalisation has been accelerated by the advancements in communications and transport technology. This has allowed many foreign immigrants to migrate to Singapore in search of better wages. However, with the huge influx of migrant workers, Singaporeans felt uneasy as they felt out of place. They did not feel at home as they saw many migrant workers moving here,diluting the sense of home and losing our singaporean identity. Moreover, with the widespread use of social media, Singaporeans are now living a more self centred and closed off lives. This has made Singaporean’s lose their kampong spirit which they used to have. This means that with the interconnectedness and interdependence formed by globalisation, we have lost the singaporean identity. Thus, Singapore’s culture is being diluted and negatively impacted due to globalisation.

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Question: When Singapore suddenly became independent in 1965, what did its leaders talk about incessantly?

Problems with Malaysia? Economic survival? Racial harmony?

All of the above?

Yes, but there was an underlying theme, a common thread binding them together.

You might not know it and it wasn't obvious at the time.

But looking back now, it is clear they were obsessed with the Singapore identity.

The founding leaders, especially Mr Lee Kuan Yew, talked non-stop about it - what sort of country it was and what it should become.

A Singapore that isn't clear or which does not have a national consensus on its identity will find it more difficult to overcome the challenges of a rapidly changing world. If we are not clear about who we are, how to decide what we want to do as a nation?

It dominated their speeches and shaped almost every aspect of Singapore's development, including the economy, defence, foreign relations and politics.

Then, when progress and development came and survival was no longer a pressing concern, they stopped talking about it.

And Singapore's identity became less clear, which is a problem.

But I am getting ahead of the story.

Why do I say identity was such a prominent subject in the early years?

You only have to read the speeches they made then.

This was typical, by Mr Lee in 1965:

"We made this country from nothing, from mudflats... But I say to you: Here we make the model multiracial society. This is not a country that belongs to any single community: It belongs to all of us... Over 100 years ago, this was a mudflat, swamp... Ten years from now, this will be a metropolis. Never fear!"

Another example: "Some people think that just because we are a small place, they can put the screws on us. It is not so easy... If they could have just squeezed us like an orange and squeezed the juice out, I think the juice would have been squeezed out of us... But it was a bit harder, wasn't it? It was more like the durian. You try and squeeze it, your hand gets hurt."

The Singapore identity they conceived was this: It was a newly independent country, vulnerable because it had no natural resources and was situated among hostile neighbours, with a multiracial people completely dependent on the outside world for a living. Even the water from its taps came from a foreign country. So it had to find a way of being open and relevant to the world, the people had to be exceptionally hard-working, organised and disciplined with a strong leadership. There was no other way. Work hard, stay united or perish.

Everything else flowed from this identity.

It wasn't just a matter of speech or an exercise in political imagination.

It shaped public policy in very concrete ways, in the way the economy was developed, in defence and security, foreign relations and politics.

Then, when Singapore became more developed and successful, the focus on identity disappeared.

Speeches by ministers and others today and for some time now are almost wholly focused on policies - what to do, and less about who we are or what we want to become as a people.

What has brought about this change?

Is identity no longer an important issue now that survival is not in question and Singapore has succeeded beyond many people's expectations?

Whatever the reason, I think the result is that Singaporeans are less clear about their identity as a nation.

Perhaps this is inevitable as Singapore society is no longer as homogeneous as it used to be, there are more interest groups, the class divide is growing and the Internet and social media have enabled people to assume multiple identities beyond the traditional categories of race, language and religion.

Globalisation, technological changes and immigration have accelerated these changes, especially in the last 15 years.

It is also more difficult today for the Government to prescribe a given identity and expect people to accept it willingly.

One example: Making Singapore into a global city comparable to London or New York with its lifestyle options attracting wealthy and highly skilled workers.

This might have been a possible vision for the city state to aspire to become given the many qualities Singapore possessed: a liveable city with a high level of public safety, respect for rule of law and excellent communication facilities.

But many Singaporeans would not have been able to identify with it and would feel out of place in it.

Indeed there was a political backlash when the number of foreigners working here increased rapidly as a result of the Government's overly liberal immigration policy in pursuit of that vision.

So, what is the identity Singaporeans would be comfortable with and which would define the Singapore they want now and in the future?

I believe the answer is less clear today than it was 52 years ago.

Experts who study the subject say identity is a difficult concept to grasp, that it is amorphous, fluid, changing, and always contested.

That was the view of many of them at a conference to discuss the issue which I attended last week.

People have multiple identities associated with their work, interests and social affiliations apart from their racial and religious identities.

But the experts also said a national identity can be empowering and inspirational, enabling a people to have a larger sense of purpose beyond their immediate concerns.

A Singapore that isn't clear or which does not have a national consensus on its identity will find it more difficult to overcome the challenges of a rapidly changing world.

If we are not clear about who we are, how to decide what we want to do as a nation?

This question is relevant in the economic sphere - about jobs and skills - as it is in politics - about the sort of society we want to aspire to become.

Identity isn't just a fuzzy notion to call up during feel-good moments.

It shapes policy and a country's approach to solving its problems, as it did in the early years of independence.

I hope there will be a deeper discussion on it, especially among younger Singaporeans, including on sensitive subjects such as race, language and culture.

Don't wait for another existential threat to the country to do it.
* The writer is also a senior fellow at the S. Rajaratnam School of International Studies, Nanyang Technological University

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Is Singapore's identity less clear today?

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Question: When Singapore suddenly became independent in 1965, what did its leaders talk about incessantly? Problems with Malaysia? Economic survival? Racial harmony? All of the above? Yes, but there was an underlying theme, a common thread binding them together. You might not know it and it wasn't obvious at the time.

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This article talks about how McDonald's are attracting new customers by preserving the cultural aspects of Singaporean food. For example, McDonald's has introduced the Nasi Lemak Burger and Durian flavoured ice-cream. These foods have been created by fusing together traditional Singaporean food with normal McDonald's items. Despite McDonald's being a world reknowned franchise, it is also helping to preserve the traditional Singaporean food by coming up with new fusion items. Despite introducing new items, McDonald's have also kept their original products which are favoured by people who do not know much about the Singaporean culture. This would allow them to attract many customers and at the same time preserve the culture of Singaporean food by mixing it together with McDonald's burgers and ice-cream

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SINGAPORE - Say you have created a burger you think Singaporeans might really like. And just in time for National Day too. You order what you think is enough ingredients to last maybe a month.

The Nasi Lemak Burger, a coconut flavoured chicken thigh patty coated in cornflake crumbs, topped with sambal, caramelised onions and sliced cucumber, launches on Thursday, July 13, 2017.

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How McDonald's gets new menu items to market

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SINGAPORE - Say you have created a burger you think Singaporeans might really like. And just in time for National Day too. You order what you think is enough ingredients to last maybe a month. The Nasi Lemak Burger, a coconut flavoured chicken thigh patty coated in cornflake crumbs, topped with sambal, caramelised onions and sliced cucumber, launches on Thursday, July 13, 2017.

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This event that took place in Christchurch, New Zealand. As a result of Cultural hybridization ( due to globalization), the religion of Islam appeared in Europe, USA and other areas in the world. Because of Globalization, the religion of Islam is now widespread and well known around the world, attracting many worshipers and supporters. When there's supporters, there's always people who do not support Islam, like this young Australian man who decided to shoot up mosques in Christchurch. He believes that Muslims are "invading" his land and they have to be killed. This is a side effect during the process of cultural homogenization/hybridization, where people could not fully accept the Muslims into their society, and on the extreme end, wanted to chase them out and kill them. This is a cultural impact of globalization

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CHRISTCHURCH: The death toll from horrifying shootings at two mosques in New Zealand rose to 50, police said on Sunday (Mar 17), as Christchurch residents flocked to memorial sites and churches across the city Sunday to lay flowers and mourn the victims.

The additional death was discovered as bodies were being removed from the mosques in the southern city, police said, with forensic officers from across New Zealand flying into the city to assist with the identification process.

The outpouring of grief and support came a day after the right-wing extremist charged over the horrifying attacks on New Zealand mosques flashed a white power gesture as he appeared in court.

Australia-born Brenton Tarrant stood largely impassive in the dock wearing handcuffs and a white prison smock, as the judge read the first of what are expected to be a host of murder charges he is likely to face.

Flanked by armed police, the 28-year-old former personal fitness trainer gestured an upside-down "okay" - a symbol used by white power groups worldwide.

He did not request bail and was remanded in custody until an Apr 5 court appearance.

Another man arrested on Friday will appear in court on Monday on charges that are "tangential" to the attacks, though he was not believed to be involved in the shootings, Police Commissioner Mike Bush told reporters Sunday.

Two other suspects arrested at a police cordon during the attacks when a firearm was found in their car were not directly involved in Tarrant's assault, he added.

One of the two, a woman, has been released, and a man remains in custody on firearms charges, Bush said.

"At this moment, only one person has been charged in relation to these attacks," he said.

"I will not be saying anything conclusive until we are absolutely convinced as to how many people were involved. But we hope to be able to give that advice over the next few days."

Fifty people were wounded in the carnage, and doctors have worked round the clock to treat the 36 people still in hospital for gunshot wounds and other injuries sustained in the attacks.

The injured included a two-year-old boy and a four-year-old girl, who was in critical condition.

The attack on the Al Noor and Linwood mosques has shaken this usually peaceful country, which prides itself on welcoming refugees fleeing violence or persecution.

An imam who was leading prayers at the Linwood mosque at the time of the attack said the Muslim community would not be shaken by the massacre.

"It was a very bad day, not just all of us, all of New Zealand," said Ibrahim Abdulhalim. But, he added: "We still love this country".

Across New Zealand, Kiwis responded with interfaith solidarity.

Large crowds in Christchurch, many carrying bouquets of flowers, headed to memorials Sunday to share messages of love to the victims and their families.

"We stand together with our Muslim brothers & sisters" were the words on a large-red banner above a sea of flowers at one of the sites.
'I AM WITH YOU'
Muslims make up just one per cent of New Zealand's population.

Prime Minister Jacinda Ardern arrived in the city on Saturday and, wearing a black headscarf, met with survivors and victims' families.

Ardern said the victims came from across the Muslim world, with Turkey, Bangladesh, and Malaysia among the countries rendering consular assistance.

At least one Saudi citizen, one Indonesian, four Jordanians and six Pakistanis were among the dead.

Sahra Ahmed, a New Zealander of Somali origin, said she was touched by the PM's gesture.

"It means a lot. It is a signal to say - I am with you," she told AFP.

Police are now trying to piece together answers to the difficult questions of why and how this happened.

They want to know how it was possible for the perpetrator to remain undetected by the intelligence services despite his extremist views.

Ardern said the shooter was "in possession of a gun licence" obtained in November 2017, and he started legally purchasing two semi-automatic weapons, reportedly AR-15s, two shotguns and a lever-action gun the following month.

Ardern said some of the guns had been modified to make them deadlier.

"I can tell you one thing right now - our gun laws will change," she said.

The suspect documented his radicalisation and two years of preparations in a lengthy, meandering and conspiracy-filled far-right "manifesto".

He live-streamed footage of himself going room-to-room, victim to victim, shooting the wounded from close range as they struggled to crawl away in the main Christchurch mosque.
'HORRIBLE MASSACRE'
Thirty-six minutes after the police received the first call, Tarrant was in custody.

Revulsion at the attack, and tributes to the victims poured in from around the world, including from Pope Francis and Britain's Queen Elizabeth II.

US President Donald Trump condemned the "horrible massacre" in which "innocent people have so senselessly died", but denied that the problem of right-wing extremism was widespread.

Australian police said they had visited Tarrant's childhood home in the town of Grafton, north of Sydney, and spoken to family members as part of their investigation.

The attack has prompted searching questions about whether right-wing extremism has been treated with enough seriousness by Western governments.

Ali Soufan, a former high-ranking FBI counter-terrorism agent, warned the West was "in the midst of a surge of right-wing terrorism that has been metastasising in plain sight while generating only a muted response from domestic counter-terrorism authorities".

Ardern said she "asked our agencies this morning to work swiftly on assessing whether there was any activity on social media or otherwise, that should have triggered a response".

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Christchurch shootings: Death toll rises to 50 as New Zealand mourns victims

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(Updated: ) Share on Facebook Share on Twitter Share via E-Mail CHRISTCHURCH: The death toll from horrifying shootings at two mosques in New Zealand rose to 50, police said on Sunday (Mar 17), as Christchurch residents flocked to memorial sites and churches across the city Sunday to lay flowers and mourn the victims. The additional death was discovered as bodies were being removed from the mosques in the southern city, police said, with forensic officers from across New Zealand flying into the city to assist with the identification process.

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This article discusses about the reasons as to why people disapproves the idea of globalisation. A few of the cultural impacts stated in the articles were the blending of ideas, lifestyles, cultures and phobias communicated by the Internet. Many people around the world are developing "global consciousness"— a collective sensitivity to noble thoughts as well as to phobias and ignoble protectionism. This has led to many anti-globalisation sentiments coming from various groups, especially in developing countries. For example, Hindu fundamentalist groups protest the incursion of foreign practices as eroding traditional culture, and Demonstrations against Valentine’s Day in India involve vandalism of shops and harassment of couples. Such activities that have been introduced to many nations through globalisation have been deeply frowned upon by locals as part of diluting their culture. Thus, even though globalisation can have many benefits such as creating millions of jobs for people worldwide, it also can cause culture unrest which could be detrimental to the nation affected. Therefore, this article highlights the cultural impacts of globalisation.

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Nationalistic politicians rising around the globe, in varying degrees, espouse an "our country first" mentality displaying scepticism or outright hostility towards globalisation.

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This article conducts a survey among people of many different ethnic groups regarding their views on what makes the Singaporean identity. Many believe that ethnic heritage does not contribute to the Singaporean identity as they believe that by speaking english, regardless of race, one should be considered Singaporean. The question however,  what makes a Singaporean? Different ethnic groups have different beliefs of what makes them authentic. Singapore has been homogenised to the point at which we cannot differentiate an "authentic" person of their respective race from others. For example, the study has shown that many of them feel that they are of a "Singaporean identity" rather than part of their own ethnic group. This dilution has resulted in many people losing their own ethnic identity but rather, conform to form the "Singaporean identity". However, not all is lost as many state led policies have helped ensure the preserving of respective ethnic groups culture. The Bilingualism policy, for example, helps ensure that a person can pass down his mother tongue to the future generations so as to preserve a small part of the culture. In retrospect, forming a national identity is a good thing for the country. However, it should not be at the expense of the culture of various ethnic groups. Therefore, this highlights the cultural impacts of globalisation.

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The run-up to Singapore's first reserved presidential election two months ago was marked by contention over what exactly constitutes an "authentic" Singapore Malay.

As the 2017 presidential election was reserved for Malay candidates, some scrutinised the presidential hopefuls' heritage, their fluency in Malay, and their participation in cultural activities. But without an established consensus on what the most important distinguishing features a Singapore Malay should possess or practise were, the debate among the citizenry could not be easily settled.

This is to be expected. While self-identification is an important part of determining ethnic identity, notions surrounding identity will invariably be contested - groups within each community and the broader public have different opinions as to who legitimately qualifies to use a particular ethnic label.

To better understand public views on this topic, we had earlier set out to survey a representative sample of over 2,000 Singaporeans. The resulting Channel News Asia - Institute of Policy Studies Survey on Ethnic Identity, among other things, gave a list of nearly 40 ethnic identity markers for each major ethnic community in Singapore, and asked respondents how important they felt these were for one to be considered a Singapore Chinese, Malay, Indian and Eurasian.

So, each respondent, whether Chinese, Malay, Indian or Eurasian, would be given the same lists for all four ethnic groups. They were also asked to state their race, so that their views on their own group could be appropriately matched. This project would then allow us to have some ground-up notions of the markers of ethnic identity in Singapore.

Across the three main ethnic groups, respondents were unanimous in ranking vernacular language proficiency (Mandarin, Malay and Tamil) and the marking of key festivals as being of much greater significance than other traits such as having close friends of the same ethnicity, the ability to eat in a traditional way (with chopsticks or hands) or appreciating ethnic music and art.

At least 90 per cent of respondents from each of the three major races ranked reading, writing and speaking in the community's language as among the top three most important markers of ethnic identity in Singapore.

Nearly 92 per cent of Chinese regarded the celebration of Chinese New Year as at least a somewhat important identity marker of a Singapore Chinese, as did 95.9 per cent of Malays when it came to Hari Raya Puasa for a Singapore Malay, and 88.2 per cent of Indians on Deepavali for Singapore Indians.

The fact that a greater proportion of respondents picked a choice involving the Singaporean identity indicates that the notion of "Singaporean-ness" resonates with many of us. In contrast, comparatively fewer see themselves purely in ethnic terms.

Respondents were also near unanimous in their agreement that the ability to read or write in an individual's ethnic language (93.3 per cent) and converse in one's ethnic language (94 per cent) was at least somewhat important to be passed down to future generations.

These findings were consistent across all age groups (our study tapped the views of mostly Singaporeans aged 21 to 74). For instance, 93 per cent of those aged 21 to 25 thought it was important to transmit the ability to read and write in their ethnic language. The proportion of 56-to 65-year-olds reporting similar sentiments was the same.

STATE-LED POLICIES' IMPACT

The convergence towards the importance of ethnic language proficiency and festival celebrations can be interpreted as partly resulting from state-led policies.

The bilingualism policy, in place since 1959 and which makes it compulsory for students in mainstream schools to learn both the English language and a mother tongue language for at least 10 years, has arguably conveyed the notion that being a Singapore Chinese, Malay or Indian is closely associated with the ability to speak and write in his or her mother tongue.

Preserving mother tongue languages via a bilingual education policy has given generations of students cultural ballast amid the perceived worries of the effects of globalisation.

Respondents' identification of festive cultural celebrations as a key marker of ethnic identity suggests that state-supported observance of key cultural festivals associated with the different ethnic groups through public holidays, and celebrations in schools and community organisations, have had some effect in fostering a sense of community identity. This is no doubt strengthened by Singaporeans' own celebrations of such festivities in their own families and social circles.

THE ROLE OF ENGLISH

One finding worth highlighting was that around 80 per cent of respondents in each of the three main ethnic groups viewed speaking good English as important to being considered a Singapore Chinese, Malay and Indian. This was accorded more weight than ethnic lineage and heritage markers, such as tracing one's ancestry.

The focus on English as an identity marker for a Singapore Chinese, Malay, and Indian, despite our different backgrounds and heritage, would probably not have figured as prominently among first-generation immigrants to Singapore.

That this emphasis on English is now considered important today, and the fact that it occurred across respondents from the three main races, suggests that there is some acknowledgement of one of the features that binds us - a common language.

It also leads to the notion that ethnic identity is just one part of how we think of ourselves. The other is the idea of "being Singaporean".

Which figures higher in our consciousness though? When asked whether they identified more with their ethnic or Singaporean identity, it was the combination of the two that resonated with the most respondents (49 per cent, compared to 35 per cent for Singaporean identity only and 14.2 per cent for ethnic identity only).

The fact that a greater proportion of respondents picked a choice involving the Singaporean identity indicates that the notion of "Singaporean-ness" resonates with many of us. In contrast, comparatively fewer see themselves purely in ethnic terms.

As Prime Minister Lee Hsien Loong said in May, when we deal with nationals from countries where our forefathers came from, "we are confident of our own Singaporean cultures and identities, even as we are conscious that we are ethnic Chinese, Malays, Indians or Eurasians".

This embrace of national identity over ethnic identity - that many citizens see themselves as Singaporeans first, and then Chinese, Malays or Indians next - has other implications.

It suggests that, for many of us, there is no contradiction between the dual, hyphenated identities of someone seeing himself as a Singapore Chinese, Malay, Indian, or Eurasian.

Because of our immigrant history, and our proximity to China, India and the Malay Archipelago, there have been concerns that loyalties based on ethnic or historical ties may surface from time to time, leading to conflicted allegiances among some. But the survey results suggesting that many respondents view themselves primarily as Singaporeans first indicates a substantial sense of loyalty to this budding nation composed mostly of immigrants, or descendants of immigrants, from diverse backgrounds.

Another finding from our survey backs this up. Fewer respondents across all ethnic groups ranked "feeling a connection to the country where ancestors came from" as an important identity marker.

Two other aspects of ethnic lineage and heritage: being able to trace one's ancestry to some part of these foreign lands, or visiting the region where one's ancestors came from, were similarly not important markers to most respondents.

Our nation-building project is far from over, but the perceptions of respondents from the CNA-IPS study should galvanise us to continue working towards strengthening both our national pride and identity, and the rich ethnic identities that undergird it.

Leonard Lim and Mathew Mathews are Research Associate and Senior Research Fellow respectively, at the Institute of Policy Studies, National University of Singapore.

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Emerging sense of S'porean identity independent of ethnic heritage

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The run-up to Singapore's first reserved presidential election two months ago was marked by contention over what exactly constitutes an "authentic" Singapore Malay. As the 2017 presidential election was reserved for Malay candidates, some scrutinised the presidential hopefuls' heritage, their fluency in Malay, and their participation in cultural activities.

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This article talks about how the Kenya's culture is being eroded away due to globalization. The tribe was located high up on the Karen Hills with limited interactions with people of other ethnic groups. However due to globalization, its doors have been opened and it has been exposed to cultures which dilute its own. An example would be the preference of the young population to not wear their traditional clothes and instead choose to wear t-shirts, blouses and trousers. The young female population have also started wearing discreet jewellery instead of the neck rings which were a part of their culture. The influx of tourists there have even changed their definition of beauty as seen in "In my time, women weren’t beautiful without neck-rings. But now, they think they look beautiful without them". In extreme cases, the locals have even picked up the accent of visitors as seen in "... in a grey jumper... soft voice has a hint of a British accent". Therefore this shows globalization has affected the Kenya tribe as they have changed their cultural identity massively as they have youngsters refusing to follow the old cultural and traditional ways of the tribe and even changing the very definition of what is beautiful for them. Therefore, this article shows the cultural impacts of Globalization.

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High up on the Karen Hills, the existence of an ethnic tribe is in peril. Known for their 'giraffe women', the Kayan in Myanmar's remote east are struggling to keep their traditions alive after prosperity and modernisation arrived in their community.

High up on the Karen Hills, the existence of an ethnic tribe is in peril. Known for their "giraffe women", the Kayan in Myanmar's remote east are struggling to keep their traditions alive after prosperity and modernisation arrived in their community.

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LOIKAW, Myanmar: The sun is setting above sleepy Pekon. Parts of its old city lie submerged under the blue water that has snaked miles from Inle Lake into Kayah State in the south. On its glassy surface is a picture-perfect reflection of the Shan Hills rippling gently against the golden sky.

"Our mother was a dragon," says a man in a grey jumper. His soft voice has a hint of a British accent. "Some people say that to remember our dragon mother, they have the same sort of neck."

Pascal Khoo Thwe is referring to an ancient legend about the women of Kayan, who are known for their giraffe-like neck that looks unnaturally stretched in the clasp of brass rings. Their striking appearance has not only fascinated tourists from the world over but also made the Kayan one of the most recognisable ethnic groups in Southeast Asia.

While the legends are centuries old, the practice faces an uncertain future. Some women have decided to abandon it, choosing a more modern style. And some that continue to wear the rings do so not because of any dedication to the tradition, but for pragmatic, commercial reasons instead: Big-spending tourists come to the area to take pictures of long-necked women.

Pascal is no stranger to the unusual accessories. A Kayan himself, he grew up seeing his grandmother with brass coils gleaming around her neck. "The rings were fourteen inches high and rose to her head as though they were supporting a pagoda stupa," wrote the 49-year-old in his award-winning autobiography From the Land of Green Ghosts: A Burmese Odyssey.

The neck-rings have been part of an ancient tradition among female members of Kayan Lahwi, a sub-tribe of the Kayan ethnic group native to Kayah State. They were expensive fashion items and commonly reserved for favourite daughters in each household. Today, they are a rarity.

"Only a small handful of the women still wear them, in some parts due to economic pressure. So the number will be reduced considerably," Pascal said.

He estimates that there are now fewer than a hundred long-neck women across the whole of Myanmar, a decline from a few decades ago when there were 300 to 400 in Shan and Kayah states alone.

The gradual disappearance of the centuries-old custom is obvious in Pan Pet, a remote Kayan native village of more than 1,000 residents. For decades, armed conflicts and a heavy military presence kept it shut from the outside world, making it one of the least visited areas in the country. It was not until 2012 that Pan Pet opened its door to visitors and, seemingly, new social values.

"Most kids aren't wearing them nowadays because of the modern culture." Old Mu Lone makes a remark about the fading culture in the tribe, her long neck glimmering in the sun.

"In my time, women weren't beautiful without neck-rings. But now, they think they look beautiful without them," said the 88-year-old.

Many myths and legends surround the ancient tradition. Some people say the rings are used to imprison women. Others claim they are worn as self-protection from tiger bites. More common theories point towards beauty and wealth.

"People have an idea that having a long neck is beautiful and also to show off their wealth. The longer the neck, the more men like them," Pascal said.

That seems to be no longer the case. In Pan Pet, as the community has modernised, many Kayan females have opted for a more contemporary style, with t-shirts, blouses and trousers taking the place of traditional dress, and more discreet jewellery replacing the neck rings.

The issue for many young women is two-fold: Firstly, the influence of outside cultures is resulting in a rethink of what constitutes beauty. Perhaps more important, though, is that many women are not willing to put up with the discomfort of wearing the neck rings.

A full set comprises three spiral brass rings - one on the collarbones, another on the neck and the last one wrapped around the bottom piece. Together, they weigh about 10 kilogrammes.

"It was painful," said 23-year-old Muu Pley. At the age of seven, she was fitted with shiny neck-rings. Thirteen years later, she took them off, partly for fear that her neck would grow too long.

"I felt so free and so light."

For many old Kayan women though, their elegance is well worth the pain.

"The rings choked me and felt too tight at first. Food would get stuck when I tried to swallow. I had to stretch my neck to eat. But I got used to it," Mu Lone said with a smile.
CULTURE ON DISPLAY
She was fitted with the rings when she was nine, almost eight decades ago. With help from one of the elders, straight pieces of brass were expertly coiled around her neck, one by one. The whole process took hours to complete.

Despite the pressures, the tradition lives on. A limited number of Kayan females continue to wear the neck-rings, for various reasons. Muu Pley is one of them.

Less than a year ago, the mother-of-two put the rings back on her neck, mainly because of a tourism boom in the village. Long-necked women have never been more popular among visitors and their incomes are growing.

Dust filled the air as a busload of tourists drove past her small souvenir shop. Its foreign passengers waved at the small woman and other villagers nearby. They had snapped a few photographs of her when the long-necked woman was cradling a baby in her arms. Many of them then bought bracelets, scarves and other trinkets after securing their perfect shot.
THE PRICE OF MODERNISATION
"I'll continue wearing the neck-rings," Muu Pley said softly.

While some women still wear the rings, there are concerns that the tradition could be under threat, especially if the main driving force is commercial gain.

Pascal is worried this could mean that the deep foundations that have sustained the practice will start to erode: "It seems to keep the culture, but it doesn't keep the spirit of the tradition. It's just a kind of physical appearance."

Attempts are being made to protect the practice. Pascal (below) is the national consultant for the International Trade Centre (ITC) - a joint agency of the United Nations and the World Trade Organisation - devoting his time to promote trade opportunities through sustainable development in Kayah State.

Part of the plan is to promote Kayan traditions in Pan Pet and use them to generate income from tourism for the villagers, while preserving their fading culture. The process is in its early stages. Villagers are being trained to operate tours around their community and a centralised accounting system is being put in place to manage incomes from tourism.

"We're trying to find ways to sustain tourism so that it is inclusive, everyone can take part in it," Pascal said.

But the clock is ticking and the community is trying to work out how it can preserve the tradition of the long-neck women - if, indeed, it actually wants to.

In Pan Pet, the sun has already gone down and the village is bidding farewell to the last tour bus of the day. A group of small children has gathered around a campfire to keep themselves warm.

Nearby, a young girl is loitering in the street, her neck-rings rattling softly. Nobody knows how long she will keep them on. But for the likes of Mu Lone, the rings will rest on their necks for life.
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"I'll wear them until I die and have them buried with me," the old woman says.

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Ancient tradition of long-neck women fades as Myanmar develops

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High up on the Karen Hills, the existence of an ethnic tribe is in peril. Known for their 'giraffe women', the Kayan in Myanmar's remote east are struggling to keep their traditions alive after prosperity and modernisation arrived in their community. High up on the Karen Hills, the existence of an ethnic tribe is in peril.

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This article talks about how Mediterranean cuisine is losing to fast food culture in the countries like Croatia, Cyprus, Greece, Italy, Morocco, Spain and Portugal. According to the article, "In Greece, it has decreased by 70 per cent over the last 30 years, in Spain 50 per cent". This shows a drastic drop in consumption of local Mediterranean cuisine by citizens of these countries. The fast food chains, a result of globalisation, have led to the many citizens of the countries bordering the Mediterranean Sea to choose fast food over local traditional cuisine. This leads to a declining trend in people eating their own local food which is a representation of their identity, and their preference of fast food has caused their own local food at risk of extinction local skills and traditions such as harvesting and fishing, and the losing of a key part of their identity (Mediterranean Cuisine) due to globalization. Thus, this article shows the culture impact on a few countries due to globalization.

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MILAN (AFP) - It may be on the Unesco heritage list, but global experts warn the Mediterranean diet, prized for its health benefits, is losing so much ground to the fast food culture that the decline may be irreversible.

Rich in vegetables, fruits, cereals and extra virgin olive oil, the Mediterranean diet is based on a moderate consumption of fish, dairy products, eggs, red wine, and a small amount of meat.

Found to varying degrees in all countries bordering the Mediterranean Sea, it was put in 2010 onto Unesco's Intangible Cultural Heritage of Humanity list for seven countries, from Croatia to Cyprus, Greece, Italy, Morocco, Spain and Portugal.

But the diet, which the United Nations also praises for promoting hospitality, neighbourliness, intercultural dialogue and creativity, is going rapidly out of fashion.

"In Greece, it has decreased by 70 per cent over the last 30 years, in Spain 50 per cent", Mr Lluis Serra-Majem, head of the International Foundation of Mediterranean Diet, told AFP at a recent conference in Milan.

The experts, from Israel to New Zealand to Sweden, explored ways to revive the diet, from making it appealing to teenagers, to persuading people to buy fresh and sometimes costlier food in a period of economic crisis.

In Spain, celebrities like actress Penelope Cruz may add some glamour with their love of Mediterranean cuisine, but ever fewer people are enticed.

Less than 15 per cent of the Spanish population still eats a Mediterranean diet, while 50 to 60 per cent do so sometimes. Between 20 to 30 per cent have ditched it altogether, Mr Serra-Majem said.

And it's the same in Greece, says Ms Antonia Trichopoulou from the Hellenic Health Foundation. Unsurprisingly, over 65-year- olds are the best at eating traditional dishes, while the youngest generations have succumbed to the lure of fast food.

"The decline has various causes. We are witnessing a globalisation of eating habits, with (the spread of) the Western diet", said Mr Serra-Majem, pointing a finger of blame at the growth of the tourism sector in particular.

It has been more marked in coastal areas, particularly in Spain or on Italy's Adriatic coast.

"Uncontrolled tourism leads to high urbanisation and... increased consumption of meat, refined flours and a reduction of the traditional diet, " he said.

The change in eating habits is having a significant impact on public health with the rise of obesity, cancer, cardiovascular disease and diabetes among populations previously known for their longevity.

Seven in 10 Greek adults are now overweight or obese, and about 11 per cent have diabetes, according to Ms Trichopoulou.

Mr Serra-Majem said the Mediterranean diet combined with physical activity could prevent many diabetes cases.

While some regions are doing better at resisting fast food - such as southern Italy and northern Africa - the race is on to find a way to slow or reverse the diet's decline, with the meeting in Milan just one such bid to save it.

As well as the health fallout and associated medical costs, dropping the diet also has an impact on the environment since "almost 25 per cent of greenhouse gas emissions come from food production," he said.

It also puts at risk of extinction local skills and traditions such as harvesting, fishing, animal husbandry and conservation.

Healthy eating has not fallen by the wayside completely: the Mediterranean diet is a hit with "educated people and those who belong to higher social classes" in Greece, Ms Trichopoulou said.

"It is more related to a social problem and education than money, because vegetables and fruits are relatively cheap," she said, but people are cooking less and advertisements promote sugary or preserved products.

What's needed is to encourage initiatives in local communities and find a way of selling sustainable tourism - including a return to local food production - even in mass tourism areas, says independent expert Florence Egal.

In Spain's Balearic Islands, including the hugely popular Majorca and Ibiza, "thousands of tourists eat at buffets in large hotels", while "in the countryside orange trees are weighed down with unpicked fruit", which rots because imported oranges cost less.

And she warns, as groves are abandoned and migration to cities increases, the Mediterranean diet takes one more step towards becoming a thing of the past.

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Global push to make Mediterranean diet sexy again

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MILAN (AFP) - It may be on the Unesco heritage list, but global experts warn the Mediterranean diet, prized for its health benefits, is losing so much ground to the fast food culture that the decline may be irreversible.. Read more at straitstimes.com.

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This article shows the cultural impact of globalisation as it shows the mixing of cultures. In this case, a global Multinational Corporation(MNC)  Kentucky Fried Chicken (KFC) came up with a twist to their original fried chicken to cater to Singaporeans that love the popular craze of mala. The American culture in this case has been diluted and homogenised so that KFC can earn more money in a certain part of the world. This causes a threat to the existence of the American culture as it is being infused into other cultures. Therefore, this article shows the cultural impact of globalisation.

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KFC's Mala Fried Chicken is setting fire to the menu

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This article talks about whitewashing, where white actors are cast in historically non-white character roles or in roles which are scripted for non-white characters. It talks about how many are disappointed and even angered that the tv series is inaccurately portraying the story of the Chinese novel, Journey to the West, published in the 16th century. This shows the cultural impact of globalization as it shows tensions created as a result on a culture making a tv show adapted from another culture.

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An upcoming Netflix series based on the classic Chinese story Journey To The West has been slammed for "whitewashing", after none of its main cast was revealed to be Chinese.

The Legend Of The Monkey, a Netflix collaboration with the Australian Broadcasting Corporation and Television New Zealand, features Australian-Thai actor Chai Hansen as Monkey, New Zealand actress Luciane Buchanan as Tripitaka, New Zealand actor Josh Thomson as Pigsy and Australian actress Emile Cocquerel as Sandy.

Production for the series, which is set to air with 10 half-hour episodes in 2018, has begun, News.com.au reported last week.

Many versions of Journey To The West have been made, and Netflix's reboot is based on a live-action Japanese adaptation called Monkey, produced by Nippon Television and broadcast from 1978 to 1980.

Other than turning all the actors white, producers have made Tripitaka - a male monk also known as Tang Sanzang in the original novel by Wu Cheng En - female.

Online, Asians have responded with almost-tired exasperation at the whitewashing.

Facebook user Ivan Chew, who says he works at ABC, said the casting disappointed him.

He wrote: "I may work at the ABC and grew up with Monkey as a legend of a show, but you know what? I'm also a proud Australian Born Chinese and the casting for this story, which originated in China and was then adopted in Asian countries, has disappointed me."

Sharon PikaPika Ho wrote that "this is the worst time to be whitewashing the Chinese".

"You've seen what Asian influence can do to movies that we don't approve of," she wrote. "Do Ghost In The Shell and Great Wall show you nothing? The way they completely flopped in theatres with ratings lower than a comedy movie, all of that should have shown Netflix the consequences of whitewashing important pieces of Asian culture."

Ghost In The Shell stars American actress Scarlett Johansson as the originally Japanese lead, while Matt Damon infamously took centre place in show posters for Zhang Yimou's The Great Wall.

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Netflix remake of Journey To The West slammed for whitewashing

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An upcoming Netflix series based on the classic Chinese story Journey To The West has been slammed for "whitewashing", after none of its main cast was revealed to be Chinese.

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The article is about plans to bid to list Singapore's hawker culture in UNESCO's Intangible Cultural Heritage List, explaining how food can serve as a marker of identity and how Singapore's hawker culture and local food has been heavily influenced by our multi-racial and cosmopolitan society(showing cultural homogenisation and hybridisation). It also mentions about how the growth of multinational and food service businesses(globalisation) has generated fear about homogenisation and the imposition of foreign tastes alongside damage to domestic enterprises and how globalisation has been shown to strengthen the desire to protect locally distinctive food cultures and the two interact in an ongoing process which is potentially constructive. Hence, showing the cultural impact of globalisation in Singapore's food and hawker culture.

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The bid to list Singapore hawkers may help preserve hawker culture as a distinctive expression of Singapore's customs but continued efforts are needed to boost the hawker scene, says one observer.

(Updated: )
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SINGAPORE: What do traditional Mexican cuisine, Croatian gingerbread-making and Korean traditional kimchi-making have in common?

If you guessed they're the topics of expensive, popular cook books, I'm sure you're probably right.

But these three are items inscribed into the UNESCO Intangible Cultural Heritage List.

UNESCO, also known as the United Nations Educational Scientific and Cultural Organisation, is responsible for the World Heritage List, to which the Singapore Botanic Gardens was added in 2015, recognising natural and cultural sites of outstanding and universal value.

Less well-known is the Representative List of the Intangible Cultural Heritage of Humanity, comprising cultural practices and intangible elements which demonstrate the diversity of a place's heritage. Nominations are put forward by states party to the 2003 Convention and decided on by a committee.

FOOD, AN EXPRESSION OF A COUNTRY, A PEOPLE

There has been strong citizen support for Singapore's hawker culture bid for inclusion into the list, which Prime Minister Lee Hsien Loong announced was to be proposed in his National Day Rally speech last week.

Food serves purposes besides physical sustenance, having a socio-cultural significance. Culinary customs vary widely worldwide and food can be a marker of identity, helping to define a country and culture. Local and ethnic foods too are seen as an expression of a place and people.

Food is central to identity at an ethnic and national level and has its own heritage, even though defining a national cuisine and determining ownership of national dishes are complicated by the myriad flavours and influences.

CONCERNS ABOUT HOMOGENISATION

Hawker fare in particular represents Singapore's multiracial and cosmopolitan population, and has a relatively long history. It is a source of affordable food, on which many rely, and hawker centres are democratic and inclusive spaces shared by people of all backgrounds.

Hawkers have clearly made a major contribution to Singapore's food culture in the past and the integral part they play in current everyday life makes them highly appropriate as a nomination. The fact that they are found elsewhere in Asia and beyond, albeit differing by locality, does not invalidate the UNESCO submission.

Indeed, there may be disagreement about what exactly constitutes these categories of food worth preserving in the UNESCO list, but they are often perceived to be at risk from multinational production and food service companies.

The activities of these businesses generate fears about homogenisation and the imposition of foreign tastes alongside damage to domestic enterprises.

Concerns have prompted endeavours globally to celebrate and conserve indigenous cuisines, although the local and global can co-exist. Globalisation has been shown to strengthen the desire to protect locally distinctive food cultures and the two interact in an ongoing process which is potentially constructive.

The UNESCO list itself makes fascinating reading and confirms the many forms taken by intangible cultural heritage, much of which is under threat in the modern era.

Hence attempts at formal recognition and guardianship so that the world's rich cultural heritage is available for the appreciation of future generations in a home state and more widely.

These ideas resonate in Singapore where analysis of eating and dining habits sheds light on the history of the country, its geography and contemporary society as well as political and economic systems.

Growing popular and official awareness of the hawker centre's vital role in Singapore are reflected in initiatives to sustain the trade, but there are uncertainties about what lies ahead. A successful listing might assist the campaign to ensure that hawkers have a future in light of acknowledged problems.

Skills are being lost as older practitioners retire without passing on their expertise and younger Singaporeans tend to shun the job, deterred by the working conditions and remuneration.

At the same time, there are grounds for optimism and young cooks are entering the sector in what the late Anthony Bourdain described as a "hip hawker" movement. Dining environments are also being updated with hawker centres designed to meet 21st century demands.

Admission into the list would underline the significance of hawkers and enhance their status, perhaps encouraging more to consider it as a career.

There are also implications for tourism given that food is a tourist attraction and a theme in tourism promotion. Eating out is an entertainment for visitors, affording insights into a society's culture and way of life.

NOT ENOUGH TO SAVE HAWKER CULTURE

Food can be a primary motivation where gastronomy and culinary tourism cover a spectrum of engagement from serious to the more casual. Whatever their position, many tourists are looking for authentic experiences and hawker centre food meets this need.

Singapore already has a reputation for street food, indicated by the featuring of hawker stalls in the Michelin Guide, but UNESCO listing might boost interest among outsiders and would be useful in Singapore Tourism Board's marketing.

The attitudes of some visitors, however, may be unaffected. The Intangible Cultural Heritage of Humanity is not as well publicised as the World Heritage List, selection for which can be a major stimulus for tourism development at destinations in a way exemplified by the Angor Wat in Cambodia.

The plan to propose hawker culture for UNESCO inscription is to be welcomed, yet clearly will not be enough to guarantee its continuation and other efforts should be maintained.

It should also be noted that food cultures, encompassing hawkers, constantly evolve as production and consumption patterns respond to internal and external factors. While they are a type of cultural heritage and part of a living tradition, hawkers cannot and should not be trapped by the past.

Modern hawkers must be allowed to keep up with the times, including raising prices in line with costs which seems to be a move resisted by patrons. Such increases should be accepted and may indeed be essential if hawking is to remain commercially viable.

In addition, younger practitioners should feel free to experiment and innovate as well as specialise in familiar dishes. New hawker centre models should be explored.

Hawking is not only a representation of intangible cultural heritage, but a vital aspect of contemporary life which is of practical relevance to hawkers and their customers.

Securing a balance between continuity, respecting the historical legacy, and change to meet the requirements of the present and future is a formidable challenge.

Joan Henderson is an Associate Professor at Nanyang Business School and specialises in tourism with a particular interest in heritage.

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Commentary: UNESCO listing may lift hawker culture but saving it is a different challenge

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The bid to list Singapore hawkers may help preserve hawker culture as a distinctive expression of Singapore's customs but continued efforts are needed to boost the hawker scene, says one observer. (Updated: ) Share this content SINGAPORE: What do traditional Mexican cuisine, Croatian gingerbread-making and Korean traditional kimchi-making have in common?