Sumber: http://www.jkkn.gov.my/v2/?

page_id=43

Pakaian Hingga ke hari ini masih terdapat banyak kaum Nyonya yang memakai kain sarung dan kebaya. Pakaian nyonya ini berlainan dan merupakan satu simbol identiti bagimasyarakat Baba. Pakaian ini dapat membezakan kaum Baba dari Cina dan Baba yang lumrahnya memang tidak memakai sarung dan kebaya. Namun sejak kebelakangan ini, masyarakat Cina bukan Baba mula berjinak jinak dengan sarung sehingga sebilangan kecil masyarakat Cina bukan Baba telah dapat menyesuaikan diri dengan memakai sarung. Masih terdapat perbezaan di antara di dalam pemakaian masyarakat Baba dengan masyarkat Cina di mana kebaya yang dipakai masyarakat Baba memerlukan 3 pasang kerongsang untuk dijadikan butang yang mana budaya yang diwarisi masyarakat Melayu tidak mempunyai butang.

Sumber: http://peranakan.amdi.usm.edu.my/index.php?option=com_content&view=article&id=397&Ite mid=553

Gambar menunjukkan kaum Nyonya memakai Baju Panjang (Kebaya Labuh) yang dipakai dengan kain batik. Biasanya kaum Nyonya akan membawa Sapu tangan sebagai lambang kewanitaan mereka.

Gambar menunjukkan fesyen Baju Panjang yang dipakai oleh kaum Nyonya di Pulau Pinang. Biasanya Baju Panjang yang dipakai oleh mereka adalah berkolar tinggi dan berkancing. Kancing dan barang perhiasan yang dipakai dengan Baju Panjang ini akan melambangkan status kekayaan mereka.

Sumber:

http://kebudayaan.kpkk.gov.my/about/perkhidmatan/?c5=447&menu_id=43&c3=40&click=1

Baju Panjang Nyonya dari kain les dan memakai Baju Kecik kolar tinggi. Baju panjang dipadankan dengan kain batik gerus dan sapu tangan batik Jawa

Sumber: http://www.scribd.com/doc/4342909/Pakaian-tradisi

Baju kebaya Dari Wikipedia Bahasa Melayu, ensiklopedia bebas. Lompat ke:navigasi,gelin tar Baju Kebaya adalah pakaian tradisional yang dikenakan oleh wanita Indonesia dan Malaysia yang dibuat dari kain kasa yang dikenakan dengansarung,bat ik, atau pakaian tradisional yang lain sepertisongke t dengan motif warna-warni. Dipercayai kebaya berasal daripada kaum Cina yang berhijrah ke Nusantara ratusan tahun yang lalu. Lalu menyebar keMelaka,Jawa,Bal i,Sumatera, danSulawesi. Setelah penyesuaian budaya yang berlangsung selama ratusan tahun, pakaian itu diterima oleh penduduk setempat. Sebelum tahun 1600 di Pulau Jawa, kebaya adalah pakaian yang hanya dikenakan oleh golongan keluarga kerajaan di sana. Selama zaman penjajahan Belanda di Pulau ini,

wanita- wanita Eropah mula mengenakan kebaya sebagai pakaian rasmi. Saban hari, kebaya diubah dari hanya menggunakan barang tenunan mori menggunakan sutera dengan sulaman warna- warni. Pakaian yang mirip yang disebut "nyonya kebaya" diciptakan pertama kali oleh orang-orang Peranakandaripada Melaka. Mereka mengenakannya dengan sarung dan kasut cantik bermanik-manik yang disebut "kasut manek". Kini, nyonya kebaya sedang mengalami pembaharuan, dan juga terkenal dalam kalangan wanita bukan asia. Terpisah daripada kebaya tradisional, ahli fesyen sedang mencari cara untuk memodifikasidesain dan membuat kebaya menjadi pakaian yang lebih moden. Kebaya yang dimodifikasiboleh dikenakan dengan seluar jeans. Sumber: KOMPAS.COM Jika dalam tulisan sebelum ini perwakilan Pecinan Jakarta muncul dalam bentuk artikel tentang bangunan tua berarsitektur khas Tionghoa, masih dalam rangka Imlek dan menjelang Cap Go Meh, beberapa kisah pendek lain tentang budaya Tionghoa masih akan bergulir. Sekadar mengingatkan dan memberikan pencerahan bagi pembaca yang boleh jadi terlupa atau masih agak asing dengan Pecinan atau budaya Tionghoa. Hari ini, setelah perbincangan singkat dengan David Kwa, pengamat budaya Tionghoa peranakan, budaya Tionghoa peranakan masih akan jadi bahan tulisan. Akan saya mulai dengan apa itu Tionghoa peranakan dan Tionghoa totok. Tionghoa totok adalah masyarakat Tionghoa yang masih kuat memegang budaya nenek moyangnya, dari urusan berbahasa sampai masak-memasak. Sementara itu, Tionghoa peranakan umumnya tak lagi berbahasa Tionghoa, tapi melebur dalam bahasa di mana ia tinggal. Kaum peranakan inilah yang kemudian menciptakan kuliner peranakan, percampuran antara cara memasak Tionghoa dan lokalkuliner peranakan inilah yang kemudian banyak tumbuh di Pecinan dan digemari khalayak. Selain kuliner, menurut David Kwa, pakaian peranakan (baba-nyonya) dipengaruhi berbagai budaya di Nusantara dan Belanda yang pada akhirnya juga memengaruhi model pakaian perempuan Indonesia. Golongan bukan Eropa dilarang memakai papakean atau pakaian Barat dan para prianya memotongthaucang (kepang/kuncir). Larangan ini
dihapus pada 1911.

Hingga awal abad ke-20 pria Tionghoa peranakan masih menggunakan kostum Tionghoa, yaitu tui-khim dan celana komprang (longgar) untuk sehari-hari. Di kalangan warga Betawi, baju ini juga dipakai dan dikenal dengan baju tikim. Baju ini seperti baju koko, bukaan di tengah dengan lima kancing. Padanannya, celana batik. Untuk acara khusus dikenal thng-sa (baju panjang), sepanjang mata kaki.

Sementara itu, lanjut David Kwa, celana komprang adalah celana yang potongannya sangat lebar, tanpa tali kolor, jadi hanya dilipat di pinggang dan dikencangkan dengan angkin (ikat pinggang dari kain)seperti celana tukang sate Madura. Selain itu ada pula celana phang-si atau pangsi. Tak hanya baba yang pakai celana bikinan China ini, tapi juga pria Betawi. Pakaian para baba mulai bergaya Eropa atau Belanda sejak berdirinya Tiong Hoa Hwe Koan (THHK)-Perhimpunan Tionghoa, perhimpunan modern pertama di Hindia Belanda pada 1900. Kemudian runtuhnya Dinasti Cheng (Mancu) pada 1911 serta makin banyak pria Tionghoa yang diperbolehkan menggunakan papakean Belanda setelah mengajukan gelijkstelling (persamaan hak dengan warga Eropa), maka mode bajutuikhim, celana komprang, dan thng-sa mulai ditinggalkan, berganti dengan papakean gaya Eropa, kemeja, pantalon, dan jas buka serta jas tutup Sumber: babaandnyonya.blogspot.com

Clothing of Baba and Nyonya

The Peranakan retained most of their ethnic and religious origins (such as ancestor worship), but assimilated the language and culture of the Malays. The Nyonya's clothing was identical to that of the native Malay's: baju panjang (long dress), batik sarung (batik wrap-around skirt) and kerongsang (brooch). Beaded slippers called Kasut Manek were a hand-made made with much skill and patience: strung, beaded and sewn onto canvas with tiny faceted glass beads from Bohemia (present-day Czech Republic). In modern times, glass beads from Japan are preferred. Traditional kasut manek design often have European floral subjects, with colors influenced by Peranakan porcelain and batik sarongs. They were made onto flats or bedroom slippers. But from the 1930s, modern shapes became popular and heels were added.

Sumber: http://www.kebayas.com/peranakan.html

Peranakan
Peranakan, Baba-Nyonya () and Straits Chinese (; named after the Straits Settlements) are terms used for the descendants of the very early Chinese immigrants to the Nusantara region, including both the British Straits Settlements of Malaya and the Dutch-controlled island of Java among other places, who have partially adopted Malay customs in an effort (chronological adaptation) to be assimilated into the local communities.
The word Peranakan is also used to describe Chinese Indonesians. In both Malay and Indonesian, 'Peranakan' means 'descendants'. Babas refer to the male descendants and the Nyonyas the female. The word nyonya (also commonly spelled nonya) may originate from the Portuguese word dona, which means 'lady'.

Most Peranakan are of Hokkien ancestry, although a fair denomination of them are of the Teochew or Cantonese descent. Written records from the 19th and early 20th centuries show that Peranakan men usually took brides from within the local Peranakan community. Peranakan families also commonly imported brides from China and sent their daughters to China to find husbands. A small group of Indian Peranakans, known as the Chitty, does exist as well. Another similar group of Eurasian Peranakans also exist as Kristang people.

Language
The language of the Peranakans, Baba Malay (Bahasa Melayu Baba) , is a dialect of the Malay language (Bahasa Melayu), which contains many Hokkien words. It is a dying language and contemporary use is mainly limited to members of the older generation; this is indicative also of the Peranakan culture at large. However most Peranakans do speak English, Mandarin and their respective Chinese dialects in addition to Baba Malay.
In the 15th century, the city states of the Malay Peninsula often paid tribute to various kingdoms such as the kingdoms of China and Siam. Close relations with China were established in the early 15th century, during the reign of Parameswara, when Admiral Zheng He (Cheng Ho), a Muslim Chinese, visited Malacca. In return for such tribute, a princess of China, Hang Li Po was presented as a gift to Sultan Mansur Shah, the Sultan of Malacca, at that time (+/-1459 AD). The royalty and servants who accompanied the princess initially settled in Bukit Cina and eventually grew into a class of straits-born Chinese known as the Peranakan. The Peranakan retained most of their ethnic and religious origins (ancestor worship), but assimilated the language and culture of the Malays. They developed a unique culture and distinct foods. A lot of sources claim that the early Peranakan inter-married with the local Malay population. However, the lack of physical resemblances have also led many experts to believe that the Peranakan Chinese ethnicity has hardly diluted. Some Peranakan distinguish between Peranakan-Baba (those Peranakan with part Malay ancestry) from Peranakan (those without any Malay ancestry). The Peranakan often sent their sons and daughters to China to look for spouses. Also, the religion of the local Malay population was Islam which forbids inter-marriage with other religions without conversion first. In the early 1800s, new Chinese immigrants to the Straits Settlements bolstered the Peranakan population.

History
Over the centuries, the Peranakans have evolved a unique culture that maintains many Chinese traditions, such as celebrating the Lunar New Year and the Lantern Festival, while adopting the customs of the land they settled in, as well as those of their successive colonial rulers. There are traces of Portuguese, Dutch, British, Malay and Indonesian influences in Baba culture.
By the middle of the twentieth century, most Peranakan were English educated, as a result of the British colonisation of Malaya, and the natural propensity of these people who were able to easily embrace new cultures. Because the Peranakans readily embraced English culture and education, administrative and civil service posts were often filled by prominent Straits Chinese. The interaction with the British also caused many in the community to convert to Christianity. The Peranakan community thereby became very influential in Malacca and Singapore and were known also as the King's Chinese due to their perceived loyalty to the British Crown. Because of the interaction of the different cultures and languages that Peranakans had, most Peranakans were (and still are) trilingual, being able to converse with Chinese, Malays and the British. Common vocations were as merchants, traders, and general intermediaries between China, Malaya and the West; the latter was especially valued by the British, since the Babas also enjoyed good relations with the Malay community and served as advisors to the royal Malay courts. In fact the term "Baba" is an honorific term in Malay; probably derived from Hindi/Sanskrit [Baba: literally means grandfather or father, and is used as a term of reverence and affection for an elderly gentleman].

Associations
Associations of Chinese Peranakan include the Peranakan Association of Singapore and the Gunung Sayang Association, a performing arts group. The Peranakan Association has about 1700 members, and the Gunung Sayang has about 200 members. Although the Peranakan Association consists of a mix of young and old, the Gunung Sayang Association has primarily elderly or retired members. In Malacca, there is an Indian Peranakan Association known as the Chitty Melaka. This is a tightly knit community of Saivite Hindus. Chitty Peranakans display considerable similarity to Chinese Peranakans in terms of dressing, songs and folk dances.

Culture
Historical and cultural items from the Baba culture are displayed in cultural establishments on Heeren Street, Jonker Street and other streets in the same neighbourhood in Malacca and in Penang in Malaysia, and at the Peranakan Museum in Singapore. There one can find museums displaying furniture, food stuff, and even traditional clothes of the Baba and Nonya. There are also a small number of "Nyonya" restaurants in Singapore, Penang, Malacca, and the West. Free weekly street shows featuring Baba performances, and traditional and pop Chinese cultural performances are found in Jonker Street in Malacca (Melaka). The shows are part of the night market

scene, and are usually crowded with shoppers, both local and foreign.
The Peranakans were partially assimilated into the Malay culture (especially in food, dress, and language), while retaining some Chinese traditions (religion, name, and ethnic identity), thereby creating a fusion culture of their own. For instance, from their Malay influence, a unique "Nyonya" cuisine has developed using the spices of Malay cuisine (examples are Chicken Kapitan, a dry chicken curry, and Inchi Kabin, a Nyonya version of fried chicken). The women (Nyonyas) have taken to wearing the baju kebaya (a Malay dress, seen most notably as the uniform of Malaysia and Singapore Airlines' female flight attendants). However, most of the Peranakans are not Muslim, and have retained the traditions of ancestor worship of the Chinese; though some converted to Christianity. The wedding ceremony of the Peranakan is largely based on Chinese tradition, and is one of the most colorful and fascinating wedding ceremonies in Malaysia and Singapore.

Peranakan culture is disappearing. Without colonial British support for their perceived racial neutrality, government policies in both countries following independence from the British have resulted in the assimilation of Peranakans back into mainstream Chinese culture. In Singapore, the Peranakans are classified as ethnically Chinese, so they receive formal instruction in Mandarin Chinese as a second language (in accordance with the "Mother Tongue Policy") instead of Malay. In Malaysia, the standardization of Malay as Bahasa Melayu required for all ethnic groups has led to a disappearance of the unique characteristics of Baba Malay. The migration of some Peranakan families, particularly the well-to-do ones, has led to a small Peranakan disapora in neighbouring countries, from Vietnam to Australia. However, these communities are very small, and with the increasing use of the various languages in their respective countries, the use of Peranakan Malay or Baba Malay will be diluted.

Sumber: http://www.sun2surf.com/article.cfm?id=37485

FEATURES :: Merdeka Stories

Peranakan a cultural melting pot

by Opalyn Mok

newsdesk@thesundaily.com

IF EVER there is one culture to represent the slogan 1Malaysia, it will have to be the Baba Nyonya or Peranakan culture, given its mixed influences from the Chinese, Burmese, Portuguese, Indonesian, British, Malay, Dutch, Siamese and Indian cultures in many of its customs, particularly jewellery, clothing and food. Michael Cheah, 57, a fifth-generation Baba, said essentially the Baba Nyonya culture is based on Chinese culture but due to mixed marriages between Chinese immigrants with local women in Malaya in the 15th and 16th Centuries, the Baba Nyonya culture evolved from a mixture of various cultures. "The Baba Nyonyas are not pure Chinese from China but descendents of mixed marriages between Chinese immigrants and local women who may be of Malay, Burmese, Portuguese, Indonesian, Dutch or Siamese stock," he said.

Cheah, whose great-great grandfather first arrived in Penang in 1786, said his forefathers had several wives. The first wives were usually from China while the second and third wives were local women of other races. "At that time, only the men would travel this far from China and when they are here alone, they will usually take on a second or third wife locally and adopt some local cultures, thus the birth of the Baba Nyonya culture," he said.

Fifth-generation Baba Cheah, dressed in traditional Baba clothes, tries to keep the Baba Nyonya tradition alive by giving lectures on the Baba Nyonya culture and organising Baba Nyonya weddings and dances.

While the main concentration of Baba Nyonyas are in Malacca, Cheah said many of them came to Penang too and thats why there is also a community of Baba Nyonyas in Penang. While the Baba Nyonya culture may have strong Chinese and Malay influences, most of the Baba Nyonyas are not Muslims and mainly practise faiths like Taoism and Buddhism. They also mainly speak Hokkien (one of many Chinese dialects) and Malay. Unfortunately, this unique culture is slowly dying out with many of its customs and traditions forgotten or simply not practised. Even the traditional 1800s Baba Nyonya clothing such as baju panjang, which bears some semblance to the baju kurung, is no longer worn but the later fashion of kebayas and sarongs are still being worn in more modernised styles. "As we can see from the Nyonya clothing, it has Malay and Indonesian influences as the Nyonyas also wear Malay-styled kerongsang (brooches) to go with the kebayas and when we talk
Cheah with a display of traditional Malay jewellery worn on clothing by Nyonyas in the past.

about kebayas, there are several different kebayas of different influences such as the kebaya rendah which originated from Indonesia but with Dutch and Portuguese influences in its design," he said. Hand-sewn beaded shoes are also another Baba Nyonya attire, an art which is slowly dying out as not many people relish the idea of spending weeks or months sewing on minuscule beads to form a pattern on a piece of cloth which will later be used to make a pair of shoes. Keeping Baba Nyonya tradition alive Cheah, who also taught the art of making Nyonya-styled beaded shoes, said the Nyonyas of olden times will need to learn this skill to make beautifully hand-sewn beaded shoes to be presented to their in-laws as dowry. "If the beads used are very small, the beadwork for a pair of shoes may take up to six months to make," he said. When it comes to food, what is most apparent about the Baba Nyonya food is that it is a mix of Chinese favourites using local Malay spices, in particular the Chicken Curry Kapitan and Inchi Kabin. "Food is probably the only Nyonya tradition that outlived all as there are many Nyonya food restaurants around serving Nyonya-style dishes," he said. Baba Nyonyas culture is not only about clothes and food as they also have their own dances and songs, in particular the Dondang Sayang song and the Inang Cina dance (dance of the hand maidens). "The Baba Nyonya dances have of a mixture of Malay, Chinese and even Portuguese influences as we also have the joget and keroncong dances," he said. Again, these are slowly dying out as the younger generation of Baba Nyonyas is not interested in learning these traditional dances.
Cheah wears the traditional baju panjang at the Pinang Peranakan Museum.

His love for his own ancestry and the vibrant and colourful Baba Nyonya culture had inspired Cheah to introduce the culture to anyone who would listen to him through lectures, performances and he has even staged Baba Nyonya weddings for corporations or dinner functions. Cheah has hundreds of Baba Nyonya costumes and items in his collection which he often showcases to the public during cultural exhibitions. Another Baba, Peter Soon, took it to another level by taking over the late tycoon Chung Keng Kwees mansion and turning it into a Pinang Peranakan Museum to preserve the Baba Nyonya culture. "This culture is giving way to modern times so I decided to set up this museum in remembrance of my ancestors culture and so that the future generations will still get to

learn what the Baba Nyonya culture is all about," he said. There are thousands of Baba Nyonya artifacts dating from the 1890s displayed at the museum and Soon will be publishing a book on his collection and writing stories of this quaint Oriental culture. Sumber: http://www.ukm.my/penerbit/sari/SARI26-07/sari26-2007[10]new.pdf

DRESS The traditional Nyonya costume was the Baju Panjang which can be traced to Javanese origins. It consisted of a long loose calf-length top with long sleeves worn over a batik sarong. The collar is Chinese and the dress is fastened by a set of kerosang (brooches). They were initially made of cotton but by 1910, French and Swiss voile and organdie became the fashion. sari26-2007[10]new.pmd 164 06/26/2008, 16:45The Peranakan Baba Nyonya Culture: Resurgence or Disappearance? 165 By the end of the 1920s, young Nyonyas abandoned the old-fashioned austere baju panjang for the more modern nyonya kebaya. The word kebaya is derived from the Portuguese word kobaya. The short kebaya was more flattering, as it was figure-hugging and shapely, with intricate embroidery at the neckline, sleeves and hem. The use of lace on kebayas may have been an influence from Portuguese and Dutch women who wore blouses with lace trimmings during colonial times. The kebaya sulam with its elaborate embroidery used to take six months to make by hand in the past. The kebaya is worn with a batik sarung. Nyonyas preferred Pekalungan batik from Java because of its vibrant combination of colours, and motifs of flowers, birds, insects, and other animals (Pepin Van Roojen Productions 1993) Sumber: