Majulah!

The following sections are included:

• FOREWORD
• PREFACE
• EDITORS
• LIST OF CONTRIBUTORS
• CONTENTS
• INTRODUCTION
• JOURNEY AS ONE PEOPLE

During the 2014 National Day Rally, Prime Minister Lee Hsien Loong called on Singaporeans to honour the country's pioneers, as Singapore celebrates its Golden Jubilee (50 years of independence) the following year. Among the pioneers singled out during the speech is Yusof Ishak, Singapore's first President. Lee also announced three initiatives to honour the late president. First, a mosque will be named Masjid Yusof Ishak. The mosque, scheduled for completion in 2016, will be located in Woodlands. The choice of the location of the mosque is significant because it is close to his final resting place: the Kranji State Cemetery. Second, the Faculty of the Arts and Social Sciences (FASS) at the National University of Singapore (NUS) will set up a professorship chair in his honour. The Yusof Ishak Professorship Chair will host prominent academics who research on multiculturalism, a value Yusof Ishak struggled for throughout his life. A committee, led by the Malay/ Muslim community, was set up to raise $3.5 million for that purpose. So far, the committee has raised $7.6 million, exceeding its target. Third, the Institute of Southeast Asian Studies (ISEAS) will be renamed after him. Established in 1968, ISEAS is one of the oldest research institutes in Singapore which hosts academics who research on the region. On 12 August 2015, ISEAS, a statutory board under the Ministry of Education, was renamed ISEAS–Yusof Ishak Institute. On that occasion, the institute also launched a book titled Yusof Ishak: Singapore's First President…

In his lifetime, Zubir Said, or more affectionately known as Pak Zubir, was active in contributing academic papers relating to music and the Malay culture. His written works not only benefited historians and musicologists, but also sociologists who seek to do an in-depth research on the styles of thinking of the independence activists at that time…

This statement is not just the ethos for a nation's anthem by the composer himself. It is a formula for musical creativity and inclusivity, the challenge all composers face at some point in their careers in a multiracial and multicultural independent nation. Singapore became a nation after more than a century of British colonial rule, trying to unify itself with a diverse tapestry of cultural, political, historical and social identities and imbedded realities…

On 28 September 2015, Prime Minister Lee Hsien Loong announced his new Cabinet after the PAP's resounding victory in the 2015 general elections. He named several first time MPs as ministers, in the spirit of leadership renewal, but retained several senior PAP leaders, mainly to mentor the young ones. One of the senior politicians retained is Dr Yaacob Ibrahim, whom Mr Lee reappointed as Minister for Communications and Information (MCI) as well as Minister-In-Charge of Muslim Affairs and recently appointed as the Minister-in-Charge of Cyber Security. Dr Yaacob has been the Minister-in-Charge of Muslim Affairs since 2002, the post he assumed responsibility from Mr Abdullah Tarmugi. Before Dr Yaacob, there were only three Malay/Muslim MPs who held the position: they were Mr Othman Wok, Dr Ahmad Mattar, and Abdullah Tarmugi. The editors interviewed the man who has overseen the evolution of the community for more than 10 years. Dr Yaacob took over as Minister when the community was facing several challenges: post-9/11; the Muslim identity; compulsory education; and collective leadership. During this interview, Dr Yaacob gave us his insights into why he joined politics, the man who inspired him intellectually, how he dealt with the community's challenges, and his vision for its success…

The phrases “gotong royong” and “kampung spirit” have been used side-by-side and at times interchangeably. The two phrases were widely used during the 1960s and 1970s and now making a comeback recently by community leaders, government bodies and local campaigns. What do these terms actually mean…

Following 50 years of independence, the Singapore Malay/Muslim community has forged a unique identity and shines as a role model for the Malay Archipelago. As we marked the nation's journey with milestone SG50 celebrations in 2015, I too would like to term this identity as the “SG50 Malay/Muslim Identity”. The Malay/Muslim community stands out from their brethren in the Malay diaspora largely because the community took special effort in these 50 years to ensure a harmonious balance between national interests and racial/religious interests…

Singapore Prime Ministers have always been concerned about the development of the Malay/ Muslim community. Central to their discourse on the community is their leadership, education and integration. Lee Kuan Yew's views on the community have been well documented, in newspaper reports as well as his writings. Before his demise in 2015, Lee candidly reflected on the Malays in his memoirs The Singapore Story and The Hard Truths. This chapter recaps the views of the other prime ministers: Goh Chok Tong and Lee Hsien Loong. Both Goh and Lee Hsien Loong have not written their memoirs, but their views on the Malays are captured during the National Day Rally. The annual National Day Rally (NDR) is the most important address Singapore's Prime Ministers make to the nation. It is akin to the State-of-Union address in the US. The Prime Minister uses the NDR to appraise society's progress for the past year, and to make important policy announcements for the following financial year. The NDR is generally held two weeks after National Day, 9 August. The Prime Minister will speak in three languages: Malay, Mandarin and English. The Malay speech will be the first speech, as a form of recognition it is the state's national language. The Malay speech normally provides an update on the Malay community…

This question “Who were, are and will be the Malays?” has been and will be a recurring and an extremely significant one for the community and its thought leaders. During the pre-independence period, nationalist leaders such as Yunos Abdullah, Ibrahim Ya'cob, Burhanuddin Helmy and Yusof Ishak tried to define Malays and their role in the future independent nation of bangsa Melayu (Malay race). On 9 August 1965, Malays found themselves asking the same question but in a very different context.

Historically, the Muslim minister in cabinet was entrusted with the additional responsibility of overseeing Muslim affairs in Singapore. Encik Othman Wok, the first Malay Minister in the post-independence cabinet (as the then Minister for Culture and Social Affairs) was entrusted with that task…

The many heart-warming stories that I have heard over the past year provide much hope that things are moving in the right direction for our community. Malays/Muslims — as individuals, families, and organisations — continue to show commitment towards learning, towards volunteerism, and towards nation-building and the community's progress. They reflect a spirit of excellence and a sense of achievement. Allow me to share with you some of the stories that represent the good that is happening in our community.

This year we celebrate 30 years of independence. Beyond the grand celebrations in store, it will also provide us the opportunity to pause from our busy and bustling life to ask ourselves questions about nationbuilding and nationhood…

The Malay-Muslim community in Singapore is going through a period of social and economic change. Such change is never easy. With good leadership and organisation, however, the result can be a stronger and a more dynamic Malay-Muslim community in Singapore. The Association of Muslim Professionals (AMP) can help bring about the transformation.

The following sections are included:

• Strengthening Inter-Racial Ties
• Impact of Race Relations pre-September 11 and post-September 11
• Formal and Affective Disconnect But Things Are Changing
• Meritocracy
• THE POWER OF ME/WE

AMP — the Association of Muslim Professionals — burst onto Singapore's national scene in the early 1990s as a spontaneous movement of young professionals. It was brought about by circumstances at a critical juncture of national leadership transition in the first 30 years of nationhood. The significance of AMP's birth, however, has been much understated. In many ways, it was a major milestone, certainly for Singapore's Malay/Muslim community, but also for Singapore's evolution as a nation. Prime Minister Mr Lee Kuan Yew was stepping down in 1990, making way for his successor Mr Goh Chok Tong. Indeed, AMP was born as the new prime minister marked the rise of a generation of younger leaders. How Mr Goh related to AMP as PM encapsulated very much his approach and philosophy to the Malay/ Muslim community and other minorities; to Singapore's civil society at large; and to the whole question of nation-building, post-Lee Kuan Yew.

You may have heard the story of five blind men identifying an elephant. Being blind, each man cannot define an elephant in full on his own. So, each one of them describes an elephant based on the part of the animal he so touches. For example, he who touches the elephant's leg describes the animal as a tree trunk, and he who touches its body defines it as a wall. They were unable to identify the elephant as a complete entity but instead, each one of them describes the animal differently and in fragmentation…

The development of education in the Malay community from the post-colonial days to the present era has undergone an evolution. It would indeed be voluminous to narrate this educational development spanning over several decades (1959–2014). In this paper, I provide snapshots of the main events occurring during the different stages of the Malays', educational development.

Sir Stamford Raffles conceptualised the idea of establishing a premier educational institution in Singapore where young men of Singapore and Malaya would be educated not only in their language and culture but also in the best English tradition. He had earlier proposed that Sultan Hussein Shah and Temenggong Abdul Rahman send their sons to Calcutta, India, to receive their education, but both the Sultan and the Temenggong were resistant to the idea. An institution in Singapore would therefore enable the sons of the Malay nobility to receive the education deemed good by Raffles without requiring them to travel out of Singapore…

The asatizah fraternity has evolved over the past four decades. But this evolution is a story of a journey not a destination, a work in progress, and must continue to evolve from success to significance. As a young boy, I used to listen to my mother telling stories about her teachers Kiayi Ahmad Zohri Mutamim, Ustaz Daud Ali, Ustaz Ahmad Sonhadji Mohamad and her brother (my uncle) Ustaz Mustajab Shai'en, all of whom had dedicated their lives to helping fellow asatizahs and improving the Islamic education here. They were the founding fathers of the Singapore Islamic Scholars and Religious Teachers Association (Persatuan Ulama dan Guru-Guru Agama Singapura, PERGAS), founded in 1957 to support the welfare and well-being of the asatizahs and to disseminate Islamic teachings through dakwah and education. PERGAS has remained to serve the purpose for which it was founded till today…

Science and technology form the basis of various industrial sectors. Over the past 50 years, Singapore's industries have evolved substantially. We not only have manufacturing capabilities, but also R&D expertise. This has led to the creation of many high value-added jobs, and drawn multinational companies to Singapore for manufacturing as well as research…

In the different fields of study in the arts and social sciences, there are some which are concerned with specific regions of the world. These include Asian Studies, Southeast Asian Studies, Middle Eastern Studies, Central Asian Studies and so on. Malay Studies is one of these so-called area studies. At the National University of Singapore, the Department of Malay Studies adopts a broad definition of the Malay world. The geographical scope of interest is the entire Malay–Indonesian Archipelago consisting of Indonesia, Malaysia, Brunei, southern Thailand and the southern Philippines. The department is also interested in areas with substantial Malay minorities such as Singapore, and countries to which the Malay diaspora had spread such as Sri Lanka, Madagascar and South Africa…

There is a strong-held belief among Malay/ Muslim families in Singapore that children are rizki (providence) from God. Even today, when one hears about an Encik Ahmad with six children, the typical response would be to say “Your rizki will be plentiful, God-willing”. And when we receive the good news that an Encik Ali has received a big pay rise, we congratulate him by saying “Alhamdulilah, this is your children's rizki”…

When the Majlis Ugama Islam Singapura (MUIS) or Islamic Religious Council of Singapore was formed in 1968 to help administer the religious affairs of the Malay/Muslim community, none of its first seven staff members had much experience…

The following sections are included:

• In Harmony with Secular State
• Singaporean Muslims' Unique Context
• Living Islam in a Secular State
• Civil Laws Embody Syariah Spirit
• Singaporean Muslim Identity
• Secular Model of Singapore — Not Anti–thesis to Islam
• Bibliography

Habib Syed Hassan opines that over the last 50 years, Singapore Muslims have demonstrated good progress in so many fields, and praises Singapore leaders for doing a commendable job. Giving the example of the Association of Muslim Professionals (AMP), Association of Muslim Lawyers, he reflects on how well-organised the community is today. He also says that Malays are becoming specialists in all medical fields. Compared to minorities in other countries, Singapore Malays are doing better…

The following sections are included:

• Introduction
• Formation of the Religious Rehabilitation Group
• Responding to the Ideological Threat of ISIS
• Conclusion
• A CAREFULLY CALIBRATED APPROACH

Since the September 11, 2001 terror attacks, terrorism has swiftly brought Islam and Muslims under close scrutiny from local, regional and global communities. Terrorist groups are also leveraging on the exponential growth of the Internet and social media to swiftly spread their ideologies. Reports have shown that terrorist groups are using a host of creative ways to recruit sympathetic individuals via online platforms such as social media, blogs and chat rooms. These are the very platforms that many of today's youth spend a significant amount of time on…

The following sections are included:

• Background
• The Constitution of the Republic of Singapore
• The President of Singapore
• The Minister-in-Charge of Muslim Affairs
• Majlis Ugama Islam
• The Registry of Muslim Marriages
• The Syariah Court
• Conclusion
• References

MUIS' transformation from its humble beginnings to its present position as a key institution in the Muslim community as well as an established statutory board parallels the nation's 50-year post-independence journey. It started off responding to the disruptions and crises triggered by the early pangs of a young nation still finding its way while undergoing rapid change. Nevertheless, MUIS had the fortune of being under the stewardship of forward-looking pioneering leaders who had the foresight and well-grounded understanding of their social realities. Their wisdom and insights have shaped the approach of subsequent generations of leaders who continued the legacy of a progressive outlook to drive MUIS and the community towards excellence. MUIS has since evolved into a more proactive institution with clarity of vision and well-defined processes to achieve its goals. At the heart of this developmental ethos are three key principles which remain constant

• Shaping a Progressive Religious Outlook;
• Forging Trust and Confidence;
• Investing in Assets to Drive Change.

The mosque is a religious institution that is the foundation of the Malay/Muslim community's religious life. The 1970s saw Singapore undergoing rapid urbanisation and with the state's emphasis on pragmatism and developmentalism, the relocation and demolition of religious buildings were inevitable — mosques and suraus included. Between 1974 and 1987, 23 mosques and 76 suraus were acquired and cleared. Despite the issue of acquisition and clearing being contentious, the process went ahead and the urban change was being presented as inevitable, as shown from the extracts from two speeches by Mr Othman Wok (then Minister for Social Affairs)…

The year 2015 marks the 33rd anniversary of Yayasan MENDAKI. Though officially registered with the Registrar of Societies as Yayasan MENDAKI on 10 October 1982, it has its beginnings as early as August 1981 with the formation of the Joint Action Committee on Malay education by the then Malay/Muslim Members of Parliament…

“… We, in the Singapore Malay Teachers Union (SMTU), had suggested the total overhauling of our education system into a single stream, national type school where every subject were [sic] to be taught in English. In order to ensure Cultural Ballast, we emphasised the importance to include Mother Tongue languages, Literature and religious or faith-based learning into the curriculum. This would put us in good stead in facing the future with the vigorous burgeoning era of science and technology dawning upon us and the English language becoming of paramount importance…”

The Internet has made our world borderless, with information travelling across the globe at lightning speed. Mobile phones have become cheap and an effective tool to communicate, allowing users to share news and visuals in real time. In the early years after our independence in 1965, the world was completely different. The source of information then was mainly the so-called mainstream media — newspapers, radio and television — and they played a critical role in shaping our people's attitude towards nation-building…

Undoubtedly, radio played an important role to many homes by providing listeners with entertainment, information and education. The Malay radio broadcast service in Singapore started in 1936 but was interrupted during the Japanese interregnum. The service resumed immediately after the war with a limited number of hours of service, until in 1977, when the Malay radio service began to operate on a 24-hour daily basis. In 1965, Radio Television Singapore (RTS) was formed and continued until it was corporatised into a statutory board as the Singapore Broadcasting Corporation (SBC) in 1980. Currently Malay radio broadcasting services in Singapore are undertaken by Warna 94.2FM and Ria 89.7FM — both owned by Mediacorp Singapore…

The following sections are included:

• Introduction
• Mediacorp Malay Community
• Suria
• Warna 94.2FM & Ria 89.7FM
• Summary

Back in the 1960s, every household was glued to their black and white television watching Pak Awang Temberang, the series that provided some backdrop on the Singapore landscape. The main actor, the late Salim Bachik, became a household name and because of its huge popularity, it even set the trend for a successful drama format then. Pak Awang's furniture also became a must-have for many Malay families back then. Other famous series include Kalong Senandong and Keroncong, where talents such as Datin Paduka Julie Sudiro, the late Datuk Ahmad Daud and Kartina Dahari became famous. The early directors of the Malay media industry include the late Bani Buang, Mockram Kassim and now retired Wahidah Jalil, Rohayaton Rohani and Fatimah Arpah (Variety/Info-Educational/ Children), all of whom were well respected by industry players. Apart from television, both bangsawan and sandiwara on radio also attracted quite a number of followers. With her unique and expressive voice, the late radio deejay Faridah Hanim together with Hamid Ahmad became the talk of the town. The Singapore Malay media industry has since shone since the days of Pak Awang Temberang. From black and white to colour, analog to digital and standard to high definition, here is a recap of some of the talents and programmes that added colour and zest to the Malay media in Singapore.

On 2 April 1963, President Yusof Ishak officially inaugurated the regular service of Television Singapura. It began broadcasting from 7.15 pm to 11.15 pm every day, showing programmes in Singapore's four official languages. On 23 November 1963, a second channel, Channel 8 was inaugurated. It took over Chinese and Tamil programming, while English and Malay programming remained on Channel 5. This essay brings the reader down memory lane of Malay TV programmes over the last five decades providing a brief background of some of the iconic TV shows and explores briefly the challenges of Malay TV broadcast in the new millennium.

Since August 1995, the Malay Television and Radio Programmes Advisory Committee (MPAC) had been evaluating the content and quality of Malay TV and Radio programmes, commenting on the impact of these programmes on the Malay community and making suggestions on how these programmes can be improved. MPAC members were appointed by the Minister for Information, Communication and the Arts on a two-year term. MPAC reports are published at the end of the two year term that provides the committee's observation of programmes that attracted their attention and concerns and a section that sets out MPAC's expectations and recommendations on improving future programming. The MPAC undertook to…

I entered broadcasting in 1985. I was 16 then. A young radio producer, Zakiah Halim, auditioned me for a radio show and she took me under her wings and along with Suhaimi Yusof, Siti Rahimah and Rabaah, introduced us to the world of broadcasting and became our mentors…

The establishment of the Malay Heritage Foundation (MHF) on 28 July 1999 was an important milestone for the Malay community in Singapore. For the first time, a non-government, non-profit organisation has been formed as a steward and champion for the heritage of the Malay community in Singapore. Its objectives are to promote research and study, and public understanding and knowledge of the history and socio-cultural development of the Malay community in Singapore…

The book Malay Heritage of Singapore originated from an idea that sprung while researching for another project which covered seamen's welfare and unions. It was a topic that opened a window into the Malay community, early Singaporean seamen and their lives. Notwithstanding numerous academic papers written on various aspects of Malay culture, I then realised that little existed to capture this very rich culture lavishly illustrated in a large-format book…

The idea of setting up the Malay Heritage Centre first came up when Mr George Yeo, then Minister for Information and The Arts (now Communication and Information) took an afternoon walk with the former editor of Berita Harian, Mr Zainul Abidin Rasheed around the Kampung Gelam area. The Minister said either the Istana Kampung Gelam or Bukit Chandu could be possible venues for a Malay heritage centre. Mr Zainul Abidin recalled it was drizzling at that time. It was finally decided that Istana Kampung Gelam to be the Malay Heritage Centre.

When I look into the future of the Malay/ Muslim Community the next 50 years, I feel very encouraged. I base this optimism on the community's demographics: our huge youth base. As of October 2015, we are a community of 520,923, of which 46% are below the age of 30. This is significantly higher when compared to the Chinese (33%) and Indian (39%) communities…

The following sections are included:

• Long history in Singapore
• Wakaf properties
• Where does the money go?
• Revitalisation of wakaf land
• Overseas expansion

The following sections are included:

• History
• Mission and Objectives
• LIST OF PRESIDENTS OF SMCCI

Stepping into a clean motor vehicle workshop during operating hours is unthinkable but keeping your workspace clean was one of the important lessons workshop owner Mr Hanip Abdul learnt from his industrial training attachments with Toyota in Japan. It taught him discipline is everything, not only in business but in life…

Within a span of 50 years, Singapore has enjoyed an income per capita gain of more than 100 times from US$516.29 in 1965 to US$53,604 in 2015, and the real median wages of Singaporeans have grown 600% since 1965. The economic strategies to achieve such stellar achievement were implemented in phases moving from a low-value manufacturing industry to a high-value-added manufacturing and services industries. Globalisation promotes borderless economic activities where financial and human capital can move seamlessly allowing many countries in the region to replicate Singapore's strategies for their economic development. To maintain the wage rate increase, Singapore has begun to lose its competitive advantage and experience difficulties in attracting multi-national corporations (MNCs) to setup their Overseas Headquarters (OHQ) in Singapore. The tax incentive offered to the MNCs is no longer attractive when competing countries are amenable to extend whatever benefits and privileges for the MNCs to invest and create employment. Singapore can no longer compete on the same platform and need to progressively shift from a value-add economy (borrowed market) to a value-creation economy (owned market)…

The following sections are included:

• SkillsFuture — A Mindset, An Action, A Passion for Lifelong Learning
• Lifelong Learning is in the Malay/Muslim Community's DNA
• SkillsFuture Initiatives
• An Opportunity for a Fulfilling Future

Globalisation — signifying inter-connectedness and inter-dependence on a transnational scale, has become a phenomenon that no state could escape from, certainly not Singapore. Focusing the lens of globalisation on the Malay community in Singapore, the important question here is whether the current globalisation poses a threat or an opportunity and should the Malays be worried? In regard to the popular Malay saying “Takkan Melayu hilang di dunia”, would the Malays be swept away by the tide of globalisation? My short answer is ‘no’ and this is why…

My hope for the Singapore Malay/Muslim community come SG100 is that we will be a progressive community in Singapore contributing beyond its numbers. That we will excel in business and professions that we focus on. That we will be a community with a significant number of global business leaders, entrepreneurs, lawyers, doctors, architects and all fields that can contribute significantly towards Singapore's competitiveness in the global arena as the future challenge is not within but beyond…

The following sections are included:

• AHMAD FUAD ABU BAKAR - UAE
• ANITA SARAWAK - Las Vegas, USA
• ASHLEY ISHAM (ESHAMUDDIN ISMAIL) - UK
• EIRLIANI ABDUL RAHMAN - India
• HARDI KAMSANI - New York, USA
• MAIMOONAH HUSSAIN - Malaysia
• M F MAJEED - Sydney, Australia
• NOOR IMAMBECK - Bahrain, UAE
• NUR AMALI IBRAHIM - Indiana, USA
• RAIHAN MOHAMMED NAWAWI - Melbourne, Australia
• ROSANA GULZAR MOHD - Malaysia
• SHAFIE SHAMSUDIN - Indonesia
• SHAHRIN ABDOL SALAM - UAE
• DR SHAMSIAH ABDUL KARIM - Malaysia
• SUMARLEKI AMJAH - South Asia
• UMAR ABDUL HAMID - New York, USA
• ZACK ZAINAL ABIDIN - UAE

The SMG was formed on 6 February 2006 as an informal non-profit organisation. It was founded by a group of dedicated professionals working and living in the United Arab Emirates (UAE) with a strong desire to volunteer and contribute to the growth and well-being of the Singapore Muslims in the UAE. The founding members were…

This paper discusses selected poems by three generations of Malay writers in Singapore from the first generation poets who received their vernacular education during British colonial period, before Malayan Independence in 1957; to second generation writers who received Malay education when Singapore was part of Malaysia (1957–1965) who established their poems in 1970s; and the third generation writers who received bilingual education after Singapore become a Republic in the 1980s. These iconic poems embody the aesthetic as well as the cultural and political values of Malay society. It is an early attempt to define and search for the canon of Singapore Malay poetry.

Singapore Malay literature showcases the experiences of ethnic Malays, how they grapple with modernisation, and various challenges affecting the community, such as housing resettlement, structural unemployment, educational opportunities, leadership vacuum, economic hardship, religious resurgence, socio-cultural anomie, the feeling of being marginalised and displaced, and the like. In a political and cultural space where Malay medium discursive site is limited, Singapore Malay literature provides the most visible and viable site for the utterances and engagement of Malay thought, aesthetics and vision. Leading Malay writers, who are at the forefront in taking up Malay issues, have used the literary medium to direct their criticisms and advocacy to the larger Malay/ Singapore public. In this process of engagement, they also define what Singapore means to them, while insisting that a dignified presence (kehadiran/kehidupan yang bermaruah) is a real challenge, encountered by every member of the community…

The following sections are included:

• Ini Nasi Yang Kusuap — Masuri S N
• Melayuku, Melayumu — Mohammed Latiff Mohammed
• Jalan Permulaan — Suratman Markasan
• Kemahiran Berfikir — Yatiman Yusof
• Terlupa — Rasiah Halil
• Tasik Rindu — Isa Kamari
• Ikrar — Peter Augustine Goh

When we talk about 50 years of Singapore Malay music, 1965 to 2015, we cannot ignore the fact that for the first two decades since leaving Malaysia, Singapore remained as the centre of Malay music industry. Almost all the classic songs recorded by legends of the Malay music industry were recorded in Singapore — The Swallows, A Ramlie, Jeffridin, Sharifah Aini, Black Dog Bone, Sweet Charity, M Nasir, Search and Wings, just to name a few…

With the above declaration at the inauguration of APAD and the subsequent declaration of Singapore's Independence in 1965, it is generally assumed that visual arts culture or Malay artists only emerged in the same period. This is an issue of terminology, especially if one thinks in terms of the nation–state framework. It is important to understand that other socio-political factors, for example, the separation of Singapore from Malaysia, also had an effect on the development of the Malay artists here, just as how it affected the local literary developments, as exemplified by the history of Asas '50…

The Singapore Malays is not a homogenous group in terms of ethnicity. In Singapore's context, Malay is used as race category by the government, and as an ethnic group identifier of the people originally indigenous to early Singapore (Temasek). When Raffles landed in Singapore, there were already Malays and the Orang Laut (consisting of the Orang Kallang, Orang Seletar, Orang Selat and Orang Gelam) inhabiting under the Johore-Riau-Lingga Sultanate on the island. When Singapore was annexed by the British as a trading post, ethnic groups (such as the Javanese, Baweanese, Minangs, Bugis, Banjarese) from other parts of the archipelago (or the Nusantara i.e., the multi-ethnic groups existing in the islands of Sumatra, Java, Celebes, Kalimantan, that includes, Brunei, Southern Philippines, Southern Thailand and the Malay peninsula) came here in search of employment, trading opportunities and a better life. These ethic groups had, in fact, been traversing around the region well before Raffles, arrived. Though coming from geographically different parts of the Nusantara, these ethnic groups were tied together quite closely based on culture, language and religion. Over time, the various ethnic groups became “Malaynised” by adopting Malay as the main lingua-franca among the Nusantara ethnic groups, when they inter-married between the Malays and the other ethnic groups, and shared a common religion. In post-independent Singapore, the identification of the non-Malay Nusantara ethnic groups became less evident, as many preferred to or simply identified themselves as Malays. The push factor was the Singapore government's policy to promote and categorise the major races into the CMIO (Chinese-Malay-Indian-Others) model as a foundation for racial harmony and multiculturalism that guides government policies and political institutions. There is current interest among the various non-Malay Nusantara ethnic groups to revive some of their cultural art forms, language usage in raising historical awareness. Some of these cultural activities and talks have been supported by the Malay Heritage Centre (Taman Warisan Melayu) located in Kampung Gelam, together with the involvement of local community-based associations which include the Persatuan Jawa al-Masakin, Persatuan Bawean Singapura, and the Persatuan Minang Singapura.

Throughout history, Singapore has been an important calling station between India and West Asia in general and the Far East. Its geographical location at a crossroads of the East and West has contributed to its success as a trading port. The Bugis and several other seasoned traders like the Arabs and Chinese have long recognised Singapore as a city and they knew it was destined to be the future economic hub because of its geographical advantage…

The Arabs of Southeast Asia came, almost exclusively, from the Hadhramaut, that region in what is modern-day Yemen. They can trace their presence and their place in Singapore back to the arrival of Raffles and perhaps even before this. In the Arab Association's 46^th anniversary publication in 1992, then Deputy Prime Minister Lee Hsien Loong paid tribute to the contribution of the Arab community in Singapore's history…

The contribution to our nation by Muslims who hail from the Indian Sub-continent deserves serious study. They have contributed in diverse areas of local life including but not limited to trade and commerce, social philanthropy, language and education, food and arts, law, politics and nation building, to name a few…

The British used to propagate the idea that the history of Singapore started in 1819 with the arrival of Stamford Raffles but there is now irrefutable evidence that shows Singapore was already a busy entrepôt under the Johor-Riau sultanate where Arab and Indian dhows, Buginese schooners and Chinese junks were already making it their port-of-call. Across the history of the Southeast Asian region, Singapore has been referred to by a variety of names, such as “Puluozhong”, “Temasek” and “Singapura”.

Sang Nila Utama remained at Bentan highly enamoured of his wife, Wan Sri Bini. On a day, however, after a long time had elapsed, he was seized with a desire of going to divert himself to Tanjong Bemban, and wishing to carry his young wife along with him, he asked permission of his mother-in-law, the Queen Paramisuri Secander Shah. The queen remonstrated with him, asking what was the need to go to Bemban to divert himself, a place where there was neither elk, nor hog-deer, neither deer nor porcupine, where there was neither variety of fish in the sea, nor sea-flowers on the rocks, where as there was every kind of fruit and flower in the garden…

Alexandre Laurie Johnston, seen here negotiating with a Chinese trader and a Malay chief, while the Indian and Chinese coolies were loading goods onto a bullock cart. The sculpture is the work of Aw Tee Hong — a Singaporean artist who is known for his oil paintings of the old Singapore River as well as for numerous public sculptures themed towards Singapore heritage.

Iskandar Jalil is Singapore's foremost Master Potter and leading ceramist. His numerous accolades include the Cultural Medallion (1988), the Public Service Star (2012), and as well as being the first Singapore artist to receive the prestigious Order of the Rising Sun, Gold Rays with Rosette conferred by the Emperor of Japan in 2015, for his contributions in building cultural exchange and mutual understanding between Japan and Singapore through pottery for more than 40 years…

When Deputy Prime Minister and Secretary–General of the National Trades Union Congress (NTUC) Mr Ong Teng Cheong visited Al-Muttaqin Mosque in 1984, he was introduced to Cikgu Muhammad Ariff Ahmad, the chairman of the mosque…

Sri Warisan is a performing arts company founded by renowned Cultural Medallion recipient, Madam Som Said…

Madam Noriza A Mansor was awarded The Straits Times Singaporean of the Year in February 2016. The inaugural award, in partnership with UBS Singapore, seeks to honour the positive impact made by Singaporeans and celebrate the triumph of the human spirit…

The following sections are included:

• Father to 1000 Children — Cikgu Abdul Rahman bin Omar
• You Can Learn How to be Good. But Greatness Requires Heart — Majid Ariff
• The Best Songbirds are Always Caged — Masadi Masdawi
• The Voice that Moved 1000 Men — Retired Captain Shamsudin Shadan
• Some Men Will Never Fight for Anything. What Terribly Dull Lives They Must Lead — Syed Abdul Kadir
• Never Run from Your Duties — Mdm Timah Haji Abdul Rashid
• Rebel with a Green Cause — Haji Wansi

Every story of success defines a community. Success has many faces and this is a list of individuals in the Malay/ Muslim community who has made positive impact — inspirational individuals with the motivation and determination to make a difference. But success is so much more than just achievements; it is also about values and attitudes. Much as we have tried, the list is by no means exhaustive. We hope readers can draw from their inspiration and motivation from and to reflect on their own potential and possibilities.

Just like government agencies, Malay/ Muslim Organisations (MMOs) play equally important roles in helping the Malay/Muslim community as the young nation grapples with post-independence turmoil and uncertainty. Each organisation brings its particular expertise, experience and also reaches out to its own segment of the community collectively by working together in the spirit of gotong-royong. As the nation progresses, the MMOs will continue to evolve and innovate to meet the community's requirements and expectations. This list highlights the contributions of the various organisations in areas such as education, social welfare, arts and culture.

In 2015, Singaporeans mourn the loss of their founding Prime Minister, Mr Lee Kuan Yew, but at the same time, celebrate the country's achievements for the last 50 years of independence. The Malay/Muslim community can also be proud by what it has achieved: It played its part in contributing to the country's success, and will continue to do so. The articles in Majulah! 50 Years of Malay/Muslim Community in Singapore highlight the community's achievements and future challenges in politics, education, religion, arts, literature and economics. The publication of this book this year is timely; since we have concluded the SG50 celebrations, in 2016, we should contemplate on the future challenges, as we move towards SG100. The following paragraphs highlight my vision for the Malay/Muslim community and the role they can continue to play as Singapore progresses into a mature, developed country. These are mainly my critical reflections and in many ways idealistic. My hope is to generate intellectual stretching within the community, especially our youths, as we write the next course of Singapore's success story…

The last 50 years have been extraordinary for Singapore and for the Malay/Muslim community. Despite the odds, we have emerged as a model of development for many, including other developed countries…

The following sections are included:

• SELECTED LITERATURE
• SG50 MALAY/MUSLIM COLLECTION
• DEMOGRAPHICS—SOCIO-ECONOMIC STATUS
• ACKNOWLEDGMENTS
• EPILOGUE