Happy New Year 2018

Dear readers,

Happy New Year 2018, everyone!

The number of hits for this blog has gone up to 565,671 on 12 January 2018. That's more than half a million!

I have good and bad news.

First, the good news.

The Islamic Arts Museum Malaysia (IAMM) in KL will host a Medicine Exhibition from March to October 2018. Come one, come all!

I have been invited to speak about my research on The Early Malay Doctors at IAMM in conjunction with the Medicine Exhibition. In sya Allah, I will be speaking at IAMM in KL on Saturday, 28 April 2018, between 10 am and 1 pm. Meet you there! Please buy my book online and bring it to IAMM if you want my autograph.

I met a few of the doctors' families at wedding receptions where I was invited and was able to attend. I managed to obtain better information about one doctor - Dr Omar bin Din. I thank his family for inviting me.

Second, the bad news.

Ampang Park closed on 31 December 2017. This was covered on national TV. I chanced to listen to Tan Sri Dr Ridzwan Bakar speak about his mother's clinic as I was working near my TV that night. I managed to record that and listen to it again. I managed to obtain help from 3 people to get me photos of Klinik Salma. One lady who helped me was Noraini Ismail, my former classmate in 1972 & 1973 at Malacca Girls' High School (MGHS) who happens to live in the vicinity. The other two persons are my eldest daughter Nuraishah Bazilah and my son-in-law Mohd Nizam. So now I have some photos of Klinik Salma at Ampang Park.

I have started updating some biographies from 2011 as I received more (better) photos and updates from the respective doctors' families. However, not all the doctor's families have submitted new (better) photos and updates. I hope many more families will be willing to send in photos, stories and updates.

I am still collecting information on The Early Malay Doctors, especially those whom I did not include in the first round of publication in 2012. There are 12 doctors who have not made it into my books. I hope that the respective families will come forward and participate so that we can have all the biographies and complete the research by December 2018.

I lost 3 siblings between 2015 and 2017. My younger brother Farid died in Dec 2015. My eldest brother Sharif died in July 2017. My elder sister Sharifah died in Dec 2017. The world is now a sad place for me. I will miss my deceased siblings.

I retire from USM and academia on 15 October 2018. I don't know if I should still be writing and maintaining this blog or shut it down beyond that date. The Facebook accounts for my 2 books are still open to public. If there is no more interest on The Early Malay Doctors, then I will close this blog and the 2 Facebook accounts on my 2 books.

The heavy rain has not ceased since December 2017! My Internet access is poor or none at all. C'est la vie ...

I want to wish everyone a good life ahead and many happy moments whenever you have time for them. Eat well and exercise more. Leave the handphones alone and out of reach. They are no good if you want health. Rest well and sleep well. Enjoy life and whatever remains of it.

Keep your good friends and make more friends.

Thank you for being my loyal readers and followers.

Faridah

Malaysia's Increasing Islamization Will Trigger Mass Hijrah

Malaysia’s Increasing Islamization Will Trigger Mass Hijrah

M. Bakri Musa

www.bakrimusa.com

In his recent blog “Hijrah To London,” Datuk Zaid Ibrahim wrote on the Erasmus Forum lecture he attended celebrating Martin Luther. Zaid highlighted the exemplary humanist qualities of both great Christian leaders. He went on to make a short side comment urging young Malays to emigrate.

            He had a torrent of responses, not on Erasmus or Luther, the focus of his essay, rather his side commentary, which was more an expression of his despair and frustration over the increasing role of Islamist extremists in Malaysia, as well as Malay (and thus Muslim) leaders’ egregious corruption and mindboggling incompetence. Zaid urged young Malays not to repeat his mistake in not undertaking Hijrah (emigrating).

            For Muslims, following the seerah (the Prophet’s sayings and practices) is the highest expression of faith. Malay men already ape it with gusto in such areas as having long beards and multiple wives. So why not hijrah?

            Zaid is no ordinary Malay, Malaysian, or mortal. After qualifying at a local MARA institution, he went on to London University to get an additional law degree. He later founded Malaysia’s largest law firm, and the first to have foreign branches. He is also an entrepreneur and philanthropist.

            Zaid remains unique in that he is the only Malaysian minister to have resigned on a matter of principle. To be historically meticulous, Dr. Ismail did too, but he was ailing and had contemplated retiring. More telling, Zaid’s reputation soared with his resignation. No minister or even prime minister could claim either point.

            Boundaries are meaningless in today’s globalized world. In practice however, that’s true for only two groups. First are the poor, destitute, and desperate. For them, survival comes ahead of visas and passports, or political boundaries, as Western Europe now discovers. Second are gems like Zaid. With their wealth, language fluency, entrepreneurial flair, and social graces, they are welcomed in London, Sydney, and New York, or even Dubai and Bahrein.

            Most Malays, young or old, male or female, are not like Zaid. Most lack skills, could speak only the local kampung dialect, and have minimal entrepreneurial desires. The Rempits, both Mat and Minah, are more typical. No country would want them. Even Malaysia would be better off without them. At least the Minah Rempits could work abroad as maids, a la the Filipinos and Indonesians. The Mat Rempits are but a road menace.

            After over sixty years of Malay rule, with the sultans, prime ministers and most ministers being Malays, and public institutions in Malay control, how come we produce a glut of Rempits and scant few of Zaids? If you leave things alone, simple momentum would dictate that the Zaids would grow in number, his sterling success inspiring others.

            It would not be far wrong to suggest that it is not incompetence, stupidity, or even dereliction of duty by Malay leaders that we are inundated with the Rempits and not blessed with the Zaids, rather a deliberate policy, the willful intent of Malay leaders, incredulous as that may sound.

            In mid 1960s in Canada, I met a Malay graduate student from Brunei who would later become his country’s top educator. I remarked on the splendid educational opportunities afforded young Canadians and added that wouldn’t it be wonderful if a rich country like Brunei were to do likewise for its young. Then Brunei could again assume its pivotal role in Malay civilization.

            I was stunned when he disagreed, and with atypical Malay forcefulness. Educating them would only make them uppity, dissatisfied, and rebel, he thundered. Brunei had then gone through a near-successful coup with Ahmad Azahari sending the sultan scooting off to Singapore. He would have remained there if not for the Gurkhas.

            Such a sentiment was also shared by my kampung folks. Educate your children, especially daughters, and they will marry someone from outside the village and never return. Who would then take care of you in your old age?

            I was tangentially associated with Universiti Kebangsaan in 1976. I suggested then that it drop its proposed MMed program and instead have its trainees sit for the FRCS and MRCP. Those learned Malay professors, all from English-medium universities, disagreed. They would then migrate, one academic sniffed. He was no different from my fellow villagers or that Brunei guy.

            Perhaps UKM was traumatized when its first Professor of Surgery, one Hussein Salleh, absconded to Australia the moment his received his professorship.

            The language nationalist Nik Safiah Karim, also the product of English education right up to her doctorate, asserted that Malaysia needs no more than five percent of her population to be English-fluent. Rest assured that her children and grandchildren would be in that select group.

            Tun Razak too exhorted the masses to support Malay schools, but then sent his to England! His children, today’s leaders, and others like Khairy Jamaluddin, are doing likewise. Hypocrisy is a now the norm with Malay leaders.

            Those Malay leaders remind me of the ancient Chinese who bound the feet of their infant daughters so when they later got married, they could not run away from their husbands. Trapping by handicapping!

            While I share Zaid’s concerns, I have a contrarian take. Let the likes of Zakir Naik, Hadi Awang, and that Perak Mufti loose. Their zeal would force Malays, young and old, and especially the Mat and Minah Rempits, to grab the nearest sampan to escape Malaysia.

            Millions of Muslims today are forced to undertake their Hijrah not by the crusaders and atheists invading but by their own leaders. Millions are forced out of Syria not by the Israelis or Americans but by Islamic radicals.

            Zaid is on to something profound. Ironically, the current frenzy of Islamization may just be the tipping point for a Malay mass hijrah.

            Anticipating that, young Malays should prepare themselves for the global stage; the old kampung panggung won’t take you far. Learn another language, acquire some skills, and go beyond mere tolerating to embracing the differences we have with others.

            To non-Malays, encourage Malays to be consumed with hadith and revealed knowledge. The fewer of them pursuing STEM, the less the competition for you. Support them when they want to build more Tahfiz schools, introduce hudud, or ban modern banking and finance. Not only would that make you a hero to Malays, you would also make tons of money. Malaysia’s increasing Islamization is not a crisis but an opportunity, and a very lucrative one.

           

The serialization of my Liberating The Malay Mind will resume next Sunday 

Blog stats 1 October 2017

This blog has existed for 8 years, 4 months and 3 days since 2009.

The number of hits on 1 October 2017 is 547,720.

I don't have the statistics for number of unique readers.

There are altogether 1,217 posts for this blog, of which 67 are still drafts, and only 1,150 were published.

There are altogether 355 comments and replies.

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8-year review

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Suasana Hari Raya

We have come to the end of the one-month long festivity following one month Ramadan fasting. In Malaysia and worldwide, the Malays listen to and sing this song (and other related songs) to celebrate Aidilfitri (Eid, Eidulfitr, Eid-al-fitr).

This song below is one of the many songs enjoyed by all Malays and Malaysians. I hope you will enjoy the song too. The original lyrics are in Malay (Bahasa Melayu) - the language spoken by the Malay people (the Malays, Orang Melayu) of Malaysia.

Some YouTube comments have asked for the Arabic translation of this song. I have literally translated the song into English (scroll down). It will give you a sense of what the song is about. I have not been able to translate this song into other languages. However, you can try with Google Translate.

There is a piano rendition of this song in Azima Othman's Facebook - her daughter played it on the piano. You too can try and play this song on your own musical instrument, or for your club, band, orchestra and marching band. Give it a try. You can also dance to this song.

The greeting for Hari Raya Aidilfitri is "Selamat Hari Raya Aidilfitri. Maaf Zahir dan Batin." The meaning of which is "Have a Happy Hari Raya Aidilfitri. (I beg for) Forgiveness, for my Physical Self and my Soul." Something like that.


Title of song: Suasana Di Hari Raya 
Malay singers: Anuar & Elina
Boy's voice is that of young Anuar.
Girl's voice is that of Elina.
Uploaded by Amir88xx
https://youtu.be/A_dxcMDcGbs
Malay lyrics provided by Nyajimura
(edited for web)

Anuar Zain:
Berlalulah sudah Ramadhan sebulan berpuasa
Tiba Syawal kita rayakan dengan rasa gembira
Anak muda di rantauan semuanya pulang ke desa
Ibu dan ayah keriangan bersyukur tak terkira

Elina:
Bertukar senyuman dan salam ziarah-menziarahi
Tutur dan kata yang sopan saling memaafi
Suasana Hari Raya walau di mana pun jua
Memberikan ketenangan dan mententeramkan jiwa

Anuar Zain:
Kuih dan muih beranika macam
Makanlah jangan hanya dipandang

Elina:
Ketupat rendang sila nikmati kawan
Penat memasak malam ke pagi

Anuar Zain:
Wajik dan dodol jangan lupakan
Peninggalan nenek zaman berzaman

Elina:
Asyik bersembang pakcik dan makcik
Hai duit Raya lupa nak diberi

Anuar Zain & Elina:
Berlalulah sudah Ramadhan sebulan berpuasa
Tiba Syawal kita rayakan dengan rasa gembira
Anak muda di rantauan semuanya pulang ke desa
Ibu dan ayah keriangan bersyukur tak terkira

Anuar Zain:
Kuih dan muih beranika macam
Makanlah jangan hanya dipandang

Elina:
Ketupat rendang sila nikmati kawan
Penat memasak malam ke pagi

Anuar Zain:
Wajik dan dodol jangan lupakan
Peninggalan nenek zaman berzaman

Elina:
Asyik bersembang pakcik dan makcik
Hai duit raya lupa nak di beri

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English translation by me, 27 July 2017:

Anuar Zain:
One month Ramadan fasting has passed
Syawal has come for us to celebrate with joy
Our youngsters from overseas are all returning to the villages
Mothers and fathers are happy and grateful beyond belief

Elina:
Exchanging smiles and salam when visiting
Polite spoken words for mutual forgiveness
The Hari Raya joyful spirit fills the air everywhere
It gives tranquility and soothes the soul

Anuar Zain:
There are various cakes and delicacies
Please eat and not just look

Elina:
Please try the ketupat and rendang, my friend
It was tiring to cook them from night till morn

Anuar Zain:
Don't forget to try the wajik and dodol
They are our ancestor's legacy

Elina:
Uncle and aunt are passing the time talking
Have they forgotten to give us the Raya money packets?

Anuar Zain & Elina:
One month Ramadan fasting has passed
Syawal has come for us to celebrate with joy
Our youngsters from overseas are all returning to the villages
Mothers and fathers are happy and grateful beyond belief

Anuar Zain:
There are various cakes and delicacies
Please eat and not just look

Elina:
Please try the ketupat and rendang, my friend
It was tiring to cook them from night till morn

Anuar Zain:
Don't forget to try the wajik and dodol
It is our ancestor's legacy

Elina:
Uncle and aunt are passing the time talking
Have they forgotten to give us the Raya money packets?

Merdeka Minda Melayu!

         Merdeka Minda Melayu!

(Liberate The Malay Mind!)

Merdeka Tanah Melayu! “Freedom for the Malay Land!”

            That was our rallying cry in the first half of the last century. That culminated in our nation’s independence from British colonial rule in 1957. With independence came the freedom to chart our own course. Through that precious gift, we achieved much. We can be proud of having crossed numerous milestones and accomplished many goals, some of which we would not have even dared aspire to had we remained under colonial rule. Such are the promises and rewards of freedom.

            By no means were those goals and rewards assured. Today, many in Asia and Africa yearn for what they consider (and with valid reasons) to be their good old days under colonialism. To them, independence became (and continues to mean) not freedom to pursue their dreams but brutal lawlessness and endless nightmares. To them, merdeka is overrated.

            Malaysians need to be reminded of this harsh reality every so often, not to gloat but as a warning that things could easily have gone the other way for the nation. Malaysia could have been another Rwanda or Sri Lanka, wrecked with deadly sectarian strife. Those countries have been independent too, some for longer periods than Malaysia, and each fearlessly proud of their freedom. Increasingly however, their pride is becoming hollow.

            The colonials oppressed us socially, culturally and for more than a few, also physically and mentally. Our culture was denigrated and our faith pushed aside. Our language was belittled if not ignored while our brave leaders who dared speak out were imprisoned or banished. The colonialists were interested only in exploiting our land, while our ways and society fascinated only their linguists and anthropologists, quite apart from their eccentrics with their voyeuristic curiosity for things exotic. Despite all that we survived. Indeed, we went beyond; we ultimately prevailed and became independent.

            Today we may be free from colonial rule but we have willingly let ourselves be entrapped mentally, this time by forces of our own making. We have let our culture be our oppressor, and we are imprisoned by our religion. Our chauvinistic pride in our language traps us from learning new ones, thus handicapping us in this global age. Worse, by willfully wrapping ourselves in our national language we have also consciously imprisoned our minds.

            The banality of our leaders’ corruption is now beyond our rage. When they are not engrossed in enriching themselves at our expense, they are busy degrading us. They belittle us at every opportunity for not measuring up to the standards they have set for us. They however, conveniently disregard or are otherwise contemptuous of those standards and values. Conditioned by the dictates of our culture, we remain loyal to them.

            If those irritants are not enough, we are also being strangled by the rigidity, crudity and intrusiveness of our laws; laws that are of our own making, or more correctly that which our leaders have created and imposed upon us. As for our current system of educating our young, far from liberating those precious young minds, our schools and universities actively entrap them.

            Then there is the economy. Malaysia is rich with abundant natural resources and spared nature’s many calamities. Yet Malays are increasingly marginalized. All the socio-economic indices are not in our favor; worse, they are deteriorating with alarming rapidity.

            There was a time when we were active in trade and commerce. That was how Islam came to us. Malacca, then the center of our civilization, was a blossoming entrepôt port, located in the protected waters in the path of the prevailing trade winds. Today, rent-seekers, pseudo-entrepreneurs, and the various government-linked companies (GLCs) define our “engagement” in commerce. Our capitalists are not the genuine variety, rather what Yoshihara Kunio termed as “ersatz capitalists.” We have our own term, Ali Baba “businessmen.” The quotation marks are unnecessary as that expression is now a permanent part of our lexicon.

            We are hooked on special privileges like drug addicts their illicit fixes; we have been indoctrinated to believe that our very survival depends on them. We fail to sense that these privileges are but burdens impeding our very progress and dragging us down. Instead we have been programmed to view them as floaters without which we would have long ago been underwater. Our leaders have convinced us, and in turn themselves of this myth; hence we clamor for more privileges and ever-increasing “special rights!” Our struggle then focuses solely on that:  achieving more and ever generous privileges, subsidies and bailouts.

            Those are the perceptions we have of the world and of ourselves. We plan our actions and react to unfolding events based on those views. That is the self-narrative we have crafted. We imagine our future based on that, and we do not like that future at all. Our fear of it makes us hold on even more tightly to what we have today, and then in a mistaken belief that our very survival depends on those privileges, we demand even more. And the destructive downward spiral accelerates until we are thrown into an uncontrollable vortex.

            Things need not have to be that way. We cannot change the current reality; those barnacles on our society’s hull are as obvious to us as to others. We can however, change our perception. Once we have done that, we will begin to see the world as others do. We can then appreciate what had been obvious to others all along, that is, those barnacles on our vessels are not keeping us afloat. Far from that; they effect a heavy drag. Once we realize that we can then begin to aggressively get rid of them as they have now become tightly encrusted upon and fast making themselves a part of us.

            We have to remove our blinders so we can view reality under varying shades and angles of light. Only then could we see the big elephant in the room in its entirety, and not be trapped by the individual assessments of blind leaders groping its various parts. Then we could appreciate and understand the beast in all its beauty, totality, and yes, complexity. There will be disquieting disequilibrium initially as old certitudes get mercilessly demolished. That could be humiliating, and humility is a very good place to start the learning process. Who knows, with greater understanding we might even be able to tame the elephant and make it work for us by using its might to do the heavy lifting.

            A free mind is a prerequisite for us to see the world as it is and not as what we may imagine it to be or what others tell us it is. Staying the course would condemn us and future generations to the roles others have assigned for us, and we would be perpetually at their mercy. Such a destiny and fate should haunt us; hence the need to be obsessed with liberating our minds. Sans a free mind, we condemn ourselves and future generations to be Pramoedya’s Sabuw and Inas.

Next:  The Current Malaysian Ship of State

Adapted from the author’s book, Liberating The Malay Mind, published by ZI Publications, Petaling Jaya, 2013. The second edition was released in January 2016.

Menora, Mak Yong and Main Peteri Dances

Both Mak Yong and Menora dances are Thai dances. They are different dances. Menora dancers are usually males, while Mak Yong dancers are females.

The Menora originates from northern Thailand, where it is called Khon. It is not called Menora in Thailand.

Menora is performed as part of a worship and involves a mantra before it is presented to the audience. Since it is a part of worship, it is no longer performed by Malay dancers.

There are two types of Menora - the Thai Khon (Menora Siam) and Malay Menora (Menora Melayu).

The movements of the Thai Khon are sudden jerks, jumps and turns, which differentiates it from the Malay Menora.

The Malay Menora has smooth graceful movements - like that of a flying eagle, and with the arms spread out during the dance.

Thai Khon (Menora Siam) oil on canvas painting by Ayub Mohamed, Kota Bharu, Kelantan.

Mak Yong is a Kelantan royal court dance, but is now performed at many public occasions. It is not part of worship, but it has Hindu elements, and is no longer performed by Malay dancers.

Mak Yong water-colour painting by Ayub Mohamed, Kota Bharu, Kelantan.

Main Peteri (Main Puteri) is performed in plain kampung clothes by male dancers, as part of a ritual to entertain mothers after maternal delivery. Certain mothers feel depressed. Main Peteri is performed to prevent them from suffering from postnatal blues. The men dance to make the mother(s) happy. There are many versions.


Acknowledgement:
Source of information on Menora and Mak Yong:
En Ayub Mohamed, Kelantan painter, based at Kg Kraftangan in Kota Bharu.

Other links:
Thai Khon (Menora Siam):
https://www.youtube.com/watch?v=o9RMPkIYgxc
https://www.youtube.com/watch?v=YxVkI4_PY8s
https://www.youtube.com/watch?v=Kiu9U9bvmvc
https://www.youtube.com/watch?v=-OWBs48qUuA&list=RDKiu9U9bvmvc&index=2
Mak Yong:
https://www.youtube.com/watch?v=4c2FWWJUNLc
https://www.youtube.com/watch?v=8Qb2K5MgRJg
https://www.youtube.com/watch?v=o6w0TJu8fCg
Main Peteri:
https://www.youtube.com/watch?v=hyyZVa9vT98&t=30s
https://www.youtube.com/watch?v=y1I_arVKRA4
https://www.youtube.com/watch?v=hyyZVa9vT98

Portuguese colonial Influences in Malacca

Of the 3 European colonial masters in Malacca, which had the most influence (or impact) on Malayans and why?

Portuguese

1. The Portuguese were the first European power to attack Malacca in 1511. The Portuguese took note and came to trade in Malacca in 1509. They studied Malacca for 2 years before launching an attack on Malacca, causing grave damages to Malacca and its people.
2. The Portuguese Settlement remains the only Portuguese village community in Malacca. They are mainly fishermen.
3. There was no Portuguese hospital (none mentioned in relation to Malacca history).
4. There was no Portuguese school built in Malacca
5. There was no Portuguese church
6. There were no significant Portuguese structures built except for the famed fortress, A'Famosa. Only one gate of that fortress remains today, the Santiago gate.
7. There was no Portuguese market or square mentioned in Malacca history.
8. Malacca's history is still remembered today and so are the names Alfonso and de Sequira. But the names are forgotten by Malays who disliked the Portuguese invasion.
9. Malacca was the only Malay state that fell to the Portuguese in our history. The other states did not meddle with the state of affairs in Malacca at the time when the Portuguese ruled Malacca. It sounds intimidating or the Malacca people lived in fear or were intimidated somewhat.
10. The Portuguese community of the Portuguese Settlement dance Portuguese folk dances despite they haven't been to Portugal or lived long enough in Portugal or speak Portuguese. Culturally, the Portuguese conquerors lived their lives Portuguese-style in Malacca and the people of Malacca merely allowed it. Even though the Portuguese only ruled Malacca for 150 years, culturally they transformed Malacca to follow the Portuguese way of life with Portuguese folk dancing and music. 
11. Portuguese is not spoken in Malacca today but there are Portuguese words used in spoken Malay in Malacca. Examples are (similar words): sapatos (Malacca Malay sepatu, Malay kasut, English shoes); camisa (Malacca Malay khamis, Malay baju, English shirt); toalha (Malacca Malay tuale, Malay tuala, English towel); bazar (Malay bazar, English bazaar); pistola (English & Malay pistol); varanda (English verandah, Malacca Malay berande, Malay berandah); bandeira (English flag, Malay bendera, Malacca Malay bendeire); tanque (English tank, Malay tangki); tombar (English fall, Malay tombang); tomate (English & Malay tomato); ananas (English pineapple, Malay nenas); manteiga (English butter, Malay mentega; Malacca Malay mentege); 
12. Many Portuguese words did not assimilate into the Malay language in Malacca (dissimilar words): escravo (English slave, Malay hamba), dinheiro (English money, Malay duit), navio or nau (English ship, Malay kapal); mercado (English market, Malay pasar); rio (English river, Malay sungai); casa (English house, Malay rumah); dona de casa (English housewife, Malay surirumah); portao or porta (English gate, Malay pagar/pintu); coco (English coconut, Malay kelapa, Malacca Malay kelape); leite de coco (English coconut milk, Malay santan); saco (English sack, Malay guni or karung); Dom (English Sir, Malay Tuan).
13. Altogether, the Portuguese have contributed some 1,400 words into the Malay language.

That's 500 years of Portuguese history in Malacca today.
https://www.youtube.com/watch?v=JCIlySE8V5o
https://www.youtube.com/watch?v=2hSoJJEfpeU
https://www.youtube.com/watch?v=_slCMEmaVHA
https://www.youtube.com/watch?v=kKXjgfZ0FSE

Haji Shamsuddin bin Md Joonos bin Raboo

PART 1

There is some confusion as to who was Haji Shamsuddin bin Md Joonos in our Penang history.

• I have checked 2 family trees and Haji Shamsuddin's descendants via Facebook.

• There is only one person named Haji Shasuddin bin Md Joonos. His father is Md Joonos bin Raboo. His namestring is Haji Shamsuddin bin Md Joonos bin Raboo.

• Md Joonos bin Raboo's wife is Hjh Wan Chik. They had 4 children - Che Mat, Hj Shamsuddin, Che Kassim, and Mat Sutan.

• Hj Shamsuddin bin Md Joonos was Commissioner of Postal Services. He married Hairani Othman(?). They had 3 children - unknown, Md Noor, and Aminah (deceased 24 June 2016).

• Aminah married to Eusoff Abdullah and their son is Johan Eusoff. Johan Eusoff is in Facebook.

• **Tan Sri Sheikh Ahmad (MB Perlis) married Hairani Othman. Their children are - Mustapha Kamal, Rokiah, Fatimah (no children; deceased 2015), Abdul Rashid, Idris, Khatijah (married and migrated to UK), Aishah (married and migrated to UK), Elias, and Aminah.**

• Che Kassim bin Md Joonos was District Officer at Alor Star (DO Alor Star), Kedah. He married ___. His daughter is Wan Nacar bt Che Kassim.

• Md Noor bin Hj Shamsuddin married his cousin Wan Nacar bt Che Kassim. Their son is Hj Zainal Abidin (eldest son). Hj Zainal Abidin's son is Haniff. They are in Facebook.

-----
PART 2

These comments are copied from http://theearlymalaydoctors.blogspot.com/2011/03/penang-general-hospital-penang-gh.html

We have these questions to work on:

1. Is Dr Che Lah bin Mohd Joonos related to Shamsuddin bin Mohd Joonos?
2. Is Dr Che Lah bin Mohd Joonos related to Dr Abdul Ghani bin Mohammad?
3. Who was Mohd Joonoos bin Mas Raboo?
4. Who was Mas Raboo?
5. How did Mas Raboo arrive in Malaya?

Many wrote to ask for the identity of Shamsuddin bin Mohd Joonos. Many asked whether Dr Che Lah bin Mohd Joonos was related to Shamsuddin bin Mohd Joonos. Dr Che Lah was an early Malay doctor. I don't have the evidence that they are blood relatives or related by marriage of their relatives. Shamsuddin is not in Dr Che Lah's family tree. However, Shamsuddin is in another family tree belonging to Iszham Idris, whose mother is related to Dr Abdul Ghani bin Mohammad, an early Malay doctor. Dr Abdul Ghani bin Mohammad and Dr Che Lah bin Mohd Joonos graduated together from the King Edward VII College of Medicine in Singapore in 1930. They also worked in Kuala Lumpur and Dr Abdul Ghani replaced Dr Che Lah in Klang when Dr Che Lah moved to Kuala Lumpur. They seem to be close friends but I still can't see how they are related. Dr Abdul Ghani's daughter (Fadzilah) knows Dr Che Lah but has not mentioned that they are related.

Mas Raboo
From Haniff:
Mas Raboo was said to come from Java and fled to India (Karachi) because of the war with the Dutch. He later came to Malaya maybe around 1850s, I am not sure.

From Nazz:
Mas Raboo was a sultan in Java and fled to Ceylon during the Dutch Occupation. Then migrated to Penang.

M. Joonoos bin Mas Raboo
From Haniff:
M. Joonoos bin Mas Raboo bought a land in Penang around 1880s.

From Nazz:
M. Joonoos married Hajjah Wan Chik and had 4 sons: Che Mat , Shamsuddin, Che Kasim and Mat Sutan. M. Joonoos was also married to another lady and Che Lah might be his son.

From me: This cannot be as their surnames are different. There are 2 men named Md Joonos who can be easily confused.

1. Md Joonos bin Shaik Ahmad
2. Md Joonos bin Raboo/Mas Raboo

Joonoos
From Sellene:
Another point regarding Joonoos is that the spelling brings to mind the Ceylonese Malay link. It seems to be a favourite way to spell Yunus among the Ceylonese Malays.

Shaik Ahmad
From Kamaruddin bin Capt. Mohamed Noor:
Dr Che Lah's grandfather (Shaik Ahmad) was from Hyderabad, from the Darjeeling area of the Deccan plateau. He came to Malaya with the British Army.

Dr Che Lah bin Mohd Joonos
From Sellene:
Looking at Dr Che Lah's features, I might say that there is a possibility of some Ceylon link but as he is your grandfather, you are in a better position to clarify.

From Assoc. Prof. Dr KNS Sirajudeen:
He thinks that Dr Che Lah looks like a typical southern Indian, probably a Tamil Muslim.

From me:

Dr Che Lah's grandparents:

Grandfather: Shaik Ahmad

Grandmother: Hajar

Children (Dr Che Lah's father, uncles and aunts):

1.      Hamidah Bee bt Shaik Ahmad

2.      (“Tok Jan”) Jan Bee bt Shaik Ahmad

3.      Mohd Joonos bin Shaik Ahmad

4.      Mohd. Ali bin Shaik Ahmad

5.      (“Tok Mariam”) Mariam bt Shaik Ahmad

6.      Captain Mohd. Noor bin Shaik Ahmad

Dr Che Lah's parents:

Father: Mohd Joonos bin Shaik Ahmad

Mother: Juma Bee bt Kassim

Children (Dr Che Lah's siblings):

1.      Mak Besar Bee bt. Mohd Joonos

2.      Dr Che Lah bin Mohd Joonos

3.      Ali Baba bin Mohd Joonos

4.      Osman bin Mohd Joonos

5.      Mohamad bin Mohd Joonos

Dr Che Lah spoke Tamil to his PWD gardeners. He spoke English to his family members. He spoke Penang Malay to his maids. I have not heard a word of Chinese from him. He married a Ceylonese Burgher and a Chinese Hokkien lady. He did not marry any Malay lady. I suppose because he was not 100% Malay but was an Indian Muslim and therefore preferred to marry non Malays. I have heard his Penang relatives spoke what I think is Urdu (I don't speak Urdu). They did not speak Arabic because I did not hear any Arabic words. It must have been Urdu. If the relatives spoke Urdu, then he must have been a northern Indian and not a southern Indian who speak Tamil. I suspect that Dr Che Lah was of Punjabi descent (with Bee in their names) and his people were fluent Urdu speakers. His people reside in Kampung Sungai Gelugor, across the road from his last residence in Minden Heights. The village and houses are still there in Kampung Sungai Gelugor but many of the original home owners may have passed on.

Dr Che Lah is interred at Tanah Perkuran Islam at Masjid Jamek Sg Gelugor, which is a Muslim graveyard nearest his village.

Captain Mohamed Noor bin Shaik Ahmad
Captain Mohamed Noor bin Shaik Ahmad was Dr Che Lah’s youngest uncle. Captain Mohamed Noor bin Shaik Ahmad married three times, each time when his wife died, first to Wan Teh, then Che Wan and finally Mariam (Che Wan’s younger sister). Captain Mohamed Noor had six, five and eight children from his first, second and third wife, respectively. Altogether, Captain Mohamed Noor had 19 children.

His children from his third wife are:

1. Zainal Abidin (m. 1. Khatijah - 5 kids, 2. Naimah - 1 son, 3. Nor Azma - 4 kids, 4. Nor Mala - 2 kids, 5. Suzana - 3 kids)
2. Juma Bee (m. Jamal@Roger Heady - 2 kids, Canberra, Australia)
3. Kamarudin (m. Fatimah Mohd Siraj - 6 kids, Petaling Jaya)
4. Samsudin (deceased)
5. Sharom Bee (deceased)
6. Kalthom Bee (Lily) (m. Abdul Jabbar - 5 kids)
7. Amirudin (m. 1. Aminah - 4 kids, 2. Maizun - 5 kids, 3. Rose - 3 kids)
8. Tajudin (m. Asnah - 6 kids)

Kamarudin bin Capt Md Noor bin Shaik AhmadKamarudin's mother is Mariam Bee, third wife of Capt Md Noor. Kamarudin had 8 siblings from the same parents. Kamarudin bin Md Noor had worked in the Income Tax office in Kota Bharu, Kelantan in the 1960s and retired as Deputy Director-General from the Income Tax office at Kampong Attap in Kuala Lumpur. Kamarudin bin Md Noor is married to Fatimah bt Mohd Siraj (also from Penang) and they have three married daughters and three grandchildren. Kamarudin bin Md Noor is Dr Che Lah's cousin and he knew Dr Haji Abdul Ghani.

Samsudin bin Capt Md Noor bin Shaik Ahmad
Samsudin's mother is Mariam Bee, third wife of Capt Md Noor. Samsudin had 8 siblings from the same parents. Samsudin died without issue (based on the family tree). He was Dr Che Lah's cousin.

Dr Abdul Ghani bin Mohammad
He is interred at Tanah Perkuburan Islam in Bayan Lepas, quite far away from where Dr Che Lah is buried. The airport in Bayan Lepas is approx. 10 min by bus from Kampung Sungai Gelugor.

Dr Abdul Ghani's village is at Kg Bukit in Bayan Lepas, not far from his grave. His surviving children are, daughter Fadzilah, son Faisal and another son. Iszham Idris and his mother may also know the village location.

Shamsuddin bin Mohd Joonos bin Mas Raboo
From Sellene:
Shamsuddin Joonoos was formerly president of the Malay Association in the 30s and used to work in the postal department. He was more commonly known as Hj S.M. Joonoos. Mohamad Joonoos may as well be his father.

From Haniff:
Shamsuddin Md Joonoos is my great grand father, he has a brother, che kasim m. joonoos, who was with the kedah civil service in 1930s (Director of Land). M. Joonoos bin Mas Raboo [...]. Shamsuddin was ill during his death and likes to write malay dictionaries in Jawi.

From Nazz
Hi Haniff, if Hj Shamsuddin M.Joonoos is your great grandad, we are related then. He's my grandfather. I'm son of Elias Shamsuddin.

From Nazz:
Hj Shamsuddin was the secretary of post (highest position a Malay can hold during British reign) and also a religious leader and friend to Ahmad Badawi (Tun Abdullah's father).

From Nazz:
Look me up on Facebook. Nazri Elias. My father just passed away and i was just googling the family name and found this.

From Iszham Idris:
Haniff is not in his family tree.

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PART 3

Early newspaper reports of Shamsuddin bin Md Joonos (SM Joonos) were from 1927-1930.

Newspaper reports of S. M. Joonos

Straits Times Weekly Issue, 30 July 1890, Page 6
Negri Sembilan News.
- Mahomed Joonoos

The Singapore Free Press and Mercantile Advertiser (1884-1942), 10 November 1927, Page 9
MATTERS MUSLIM.
- Mr Haji S. M. Joonoos

The Singapore Free Press and Mercantile Advertiser (1884-1942), 23 March 1927, Page 8
MATTERS MUSLIM.
- Haji S. M. Joonoos
- Dr S. Mohamed Baboo

The Singapore Free Press and Mercantile Advertiser (1884-1942), 4 March 1929, Page 14
MATTERS MUSLIM.
- Mr S. M. Joonoos

The Singapore Free Press and Mercantile Advertiser (1884-1942), 8 February 1930, Page 7
MATTERS OF MUSLIM INTEREST.
- S. M. Joonoos

The Singapore Free Press and Mercantile Advertiser (1884-1942), 12 February 1930, Page 10
MATTERS OF MUSLIM INTEREST.
- S. M. Joonoos

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What happened to Shamsudin bin Md Joonos from 1930 to 1934? He was already a Haji in 1927. He was Haji Shamsudin bin Md Joonos from 1927 onwards, the earliest newspaper report of him, till 1936 (10 years) - last report of him.

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Haji Shamsudin bin Md Joonos was a nominated member of the Penang Mohamedan Advisory Board for 1934 and 1936. His name appears together with that of Hafiz Ghulam Sarwar and Dr Kamil Mohamed Ariff.

Newspaper reports of Haji Shamsudin bin Md Joonos:

The Straits Times, 14 February 1934, Page 10
THE GAZETTE. --- note: this refers to the Govt of the Straits Settlement Gazette.

Members of the Penang Mohamedan Advisory Board for 1934:

Mr AV Aston, MCS (Chairman)
Mr Hafiz Ghulam Sarwar, MCS (Retired) (Vice-Chairman)
The Hon. Mr Mohd Rouse bin Chee
Syed Salleh bin Syed Hashim Alsagoff
Syed Mohdar Idid bin Syed Hassan Idid
Mr PK Shakkarai Rowther
Haji Noh bin Haji Ahmad
Haji Hashim bin Haji Md Sakaff
Mr Md Sheriff bin Chanda
Che Hussain bin Abdul Halim
Haji Ibrahim bin Haji Kechil
Mr Hamid Khan
Haji Shamsuddin Md Joonos
Mr MA Pitchay Gunny
Dr Kamil Md Ariff, JP (Secretary)

The Straits Times, 16 February 1934, Page 12
Untitled

Members of the Penang Mohamedan Advisory Board 1934:

Mr AV Aston, MCS (Chairman)
Mr Hafiz Ghulam Sarwar, MCS (retired) (Vice-Chairman)
Hon. Mr Mohd Rouse bin Chee
Syed Mohd bin Syed Hashim Alsagoff
Syed Mohdar Idid bin Syed Hassan Idid
Mr PK Shakkarai Rowther
Haji Noh bin Haji Ahmad
Haji Hashim bin Haji Md Sakaff
Mr Md Sheriff bin Chanda
Che Hussain bin Abdul Halim
Haji Ibrahim bin Haji Kechil
Mr Hamid Khan
Haji Shamsudin Md Joonos
Mr MA Pitchay Gunny
Dr K Md Ariff bin Kader Mustan (Secretary)

The Straits Times, 25 January 1936, Page 17
PENANG MOHAMMEDAN BOARD.

Members of the Penang Mohamedan Advisory Board 1936:

Mr RJF Curtis, MCS (Chairman)
Mr HG Sarwar, MCS (Retired) (Vice-Chairman)
The Hon. Mr Mohd Rouse bin Chee, JP
Syed Salleh bin Syed Hashim Alsagoff, JP, MBE
Syed Mohdar Idid bin Syed Hassan Idid
Mr AK Seeni Rowther
Haji Noh bin Haji Ahmad, JP
Haji Hashim bin Haji Md Sakaff, JP
Mr Md Sheriff bin Chanda
Che Hussain bin Abdul Halim
Haji Ibrahim bin Haji Kechil
Mr Hamid Khan, JP
Haji Shamsuddin Md Joonos
Mr MA Pitchay Gunny
Dr Kamil Md Ariff, JP (Hon. Secretary)

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