The Scope and Dimension of Portuguese Consciousness in the Far East

In venturing to examine the scope and dimension of Portuguese consciousness in the Far East, I have attempted to briefly trace our mutual past. I would however prefer to dwell in greater detail on problems pertaining to the present and the future. For in there lies the hope and aspirations of the young and the continuence of Portuguese presence in the Far East.

I am also aware that no two countries in this region that have exprienced Portuguese influence are confronted with similar challenges and characteristics. Each country possess pecularities akin to their nation or culture. However, I am confident in the diverse differences that exist between them, identical parallels can be found and it is within the scope of this paper to indentify those Portuguese characteristics in the cultures of this region. By doing so, we will have a better knowledge of the influence Portuguese domination in this region has permeated into the lives of the people in the Far East.

"We believe if Portuguese identity, culture and traditions, have survived in Malacca and in this region for several hundred years, we can survive for many more years."

It is, therefore, imperative that a more comprehensive study on Portuguese descendants in the Far East be undertaken after this conference to gauge their common strength, their problems and destiny. In this paper, I will attempt to offer, within its limitations, some suggestions which I hope would merit consideration.

When we realise how important this region was to the Portuguese, the delay is regrettable.

The significance of the topic is the scope of the subject. It does not confine us to a discussion on history but allows us to examine the conditions of life among the descendants of the Portuguese. It does not restrict our observation to what da Gama, Cabral, Albuquerque, had done in India, Brazil and Malacca but it futher enables us to focus our attention on the Portuguese descendants residing in such areas as Flores, Singapore, Malaysia, Hong Kong, Timor and Macau besides tracing elements of Portuguese influences in the history and cultures of Japan, China Thailand, Burma Pupua and Indonesia. A subject which is extremely relevant and timely for us, Portuguese descendants in the Far East especially when we consider the position of Macau. What fate lies for thee and for Timor? While not wanting to confine our observation solely to history, we cannot at the same time dismiss the importance of history in our lives since it was out of the pages of history our existance began.

A great deal has been written and translated by reknown authors about the exploits and explorations of the Portuguese to the Far East, about arduous journeys through all the seas and continents of the world. We would not be wrong to say that by the close of the XVI century, except for Antartica, the entire world was known to the Portuguese.

The initial probings began in the mid XV century. Portuguese Monarchs in their zeal to spread the Catholic Faith and for the glory of the Luisitanian heritage, gave encouragement to those voyages. With the discovery of new routes and territories, the commercial empires of the Portuguese increased, additional land came under Portuguese jurisdiction and more converts to the church.

The countries beyond the Indian Ocean received their ealiest attention.

Much were spoken about the grandeur of the Golden Chersonese and the spice islands in the markets and capitals of Europe. Da Gama's success in reaching the Cape in 1498, opened the passage to India. By 1509, the Portuguese under De Sequeira arrived in Malacca. Two years later in 1511, Albuquerque conquered the cosmopolition emporium of the East. With that Portuguese presence and expansion into the Far east began. The determination to explore and expand its territorial jurisdiction and influence was so compelling that Albuquerque wasted on time, dispatching immediately after the Malacca's defeat in 1511, three missions to the neighbouring countries. Da Cunha was sent to Pegu (Burma) and Antonio Miranda to the Siamese Court. To the spice islands of Mollucus, Banda and Ambonina, he sent three vessels led by De Abreu and Francisco Serrão, who ended up in Ternate where he subsequently became the adviser to the king.

Determined to go further East and reach Marco Polo's Cathay, more expeditions were mounted. By 1513 Jorge Álvares found his way to China. In 1526, Jorge de Menezes discovered and named Papua. Japan was visited by three Portuguese in 1542: António da Mota, Francisco Zeimoto e António Peixoto. It was not long after trade between Japan and Portugal flourished that the Chinese gave the Portuguese the island port of Macau in 1557.

Within a span of ten years after the capture of Malacca, Portugal began to radiate its presence in the Far East. The entire spice island were known to them. The islands of Borneo and Southern Phillipines, Korea, Japan, China, Burma, Thailand, Indonesia and later from Macau missions were sent to Cochin, China, Cambodia, Tongkin and Hinan.

It is never easy to visualise a situation where the Portuguese, as the first European, came not merely to trade but to bred sons and daughters through intermarriages with the local inhabitants for the purpose of making their stay here more permanent.

We know of the existance of mestiços communities in Thailand, Burma and throughout the Indonesian islands. Through the mestiços communities of Malacca, Macau and Timor, Portuguese communities have found their way into the various states of Malaysia, Singapore and Hong Kong. In Thailand, Burma, Japan and in a few of those former territories, traces of Portuguese presence are found in surnames, in concrete structures and shrines.

"If we agree that the present generation of Portuguese descendants cannot forsake the demands of their conscience it is enevitable that we consolidate in order to assist the thousands of Portuguese descendants scattered in the nooks and corners of this region. What should take precedence is to increase the degree of Portuguese consciousness within our respective communities, governments and the region as a whole."

For more than 10 generations, intermarriages with the local men and woman continued. Through those intermarriages, Portuguese communities in the region began to evolve. Though those evolutionary processes, over a period of time, entire new communities emerged. The Portuguese language began to blend and enrich the indigeneous languages. In Malaysia more than a thousand words in the Malay language can be traced to its Portuguese origin. Simultaneously in Malacca, Malaysia and Singapore we have retained the old Portuguese language, which we call 'Cristao'. Variations of the 'cristao' languages are also spoken in Flores, Andonara and until recently Tegu in Jakarta.

I am told that Portuguese in Macau and Timor speaks the current Portuguese language, and those of Malacca, Singapore and Flores converse in a language 500 years old but those Portuguese descendants in Hawaii speak a Portuguese language 150 years old. Even the wines of Madeira cannot boast of such vintage.

But whether it was 500 years, or 150 years or less, with the influence of the Portuguese language other aspects of the indigeneous culture were similarly affected. Their dances, their clothings, their music, their cuisine and their way of live came under Portuguese influences. Musical instruments such as the 'biola' and 'tambo', are common features of the Indonesian and Malaysian cultural scene. Most 'asli' or classical songs are sung with the accompliment of the 'biola'.

I have previously stated in my book, 'My People, My Country', Portuguese idioms, proverbs and riddles such as 'bota fogo' to 'Batu Api' meaning to instigate, have found its way into other languages.

The wedding coats of the Minangkabaus, the colourful costume of the Kadazans of Sabah, when performing their traditional dance the 'Sumazau', the ceremonial dressings of the Bajaus of Sabah, the Iban, and Dayaks of Sarawak are all of Portuguese origin. The velvet coats of the Portuguese aristocrates which were so regal and commanding, had evolved to became part of their cultural heritage.

When language and musical instruments exerts it influence, invariably the songs and dances began to mould accordingly. The Indonesian Lulluby such as the 'Nina Bobo' is an adaptation of our 'Nina Boboi', the Malay pantuns and Ronggeng, have its origin in the Portuguese Branyo and mata-Kantiga. Even the most sacred of their traditional songs, the 'Asli lagu Nasib' the traditional songs of hope and fate, according to the Malaysian Prime Minister, Datuk Seri Dr. Mahathir bin Mohd. those traditional songs could have originated from the Portuguese Fado, which enchanted him so much that he spent two whole days at the travans of Lisbon listing to the Fado singers.

Though not understanding the language he bought several Fado tapes to take home. On one of his visits to the Portuguese Settlement, he offered those tapes to anyone wishing to emulate the Fado singers.

Over the years, we have been promoting Portuguese culture and traditions by sending cultural troops to perform in the various Malaysian States, including Singapore. By organising traditional feast days such as San Pedro, San Juang, Intrudu, Natal, which were well publicised in the mass-media which helped to reinforce our presence in this region.

Cakes is another area where Portuguese influences can be traced. Similar to the fruits and vegetables which they enjoyed in the other lands that they dominated such as Africa, Brazil and India. Those items were introduced in the Far East; and from the Far East to those lands. Jack fruits (Nanka) from this region to Brazil and chew-nuts (Cajus) from Brazil to this region.

In this field of research a new study has emerged. The study on Luzo - tropical civilisation, where the effects of Portuguese influence in the Far East are also included. Dr. Giberto Freye has spoken much about this study. A more detail analysis of its effects primarily in the countries within this region will reveal new insights into our understanding of the subject. Translation of classical Portuguese works on this region requires attention. Gracia D'Orta's recorded observations and remedies on drugs and herbs of this region will benefit mankind. Australia, India, West Germany are now leading produces of capsuled herbs, used for a variety of medical problems. The world is hungry for nature's cure to replace synthetic chemicals. Maybe in those pages can be found a fortune, perhaps more important, a media from which people of this region and the world can obtain the cure they seek.

The Portuguese cake 'Bolu' have found its way into the culinary traditions of the Malays and Chinese in Malaysia and Singapore. It is served by the Malays during Hari Raya and the Chinese during the New Year. The enterprising Chinese have commercialised the 'Bolu'. It is distributed to various countries in and out of this region. We are hoping yet another Portuguese cake will on day find its way into their culinary tradition - the 'Putugal'. Perhaps it would be the finale of our efforts to infuse Portuguese culture into the peoples of this region when 'Putugal' becomes an integral component of their culinary tradition.

Other countries in the Far East have not been immune to the effect of Portuguese influence on their cuisine. The Japanese are known to have exploited on those influences and have commercialised what they have learned from the Portuguese. A recent visit by some Japanese tourist to the Portuguese Settlement is a good example. After a luncheon at a restaurant they demonstrated to the Portuguese cook how fried squids were prepared in Japan - the traditional way.

When the demonstration was over one among them who was a cook said that he had learned it from his grandmother in Nagasaki, who had had learned it from the Portuguese a long time ago.

Thus concluded the Japanese tourist, 'since the Portuguese were kind to teach us the secrets of this dish, we are returning their kindness to their descendants'. That dish, good sirs, is now a best seller at the Portuguese restaurant in Malacca.

In the search of these new lands, special tribute should be paid to the Catholic missionaries whose devotion to their vocation helped to spread Portuguese heritage. The personality of St. Francis Xavier, is so transending that is he is regard as the patron Saint of the Far East including Australia and New Zealand. Besides spreading religion, he translated the word of God into the local languages. He started the first 'sekolah' in Malacca in 1548.

Religious organisations such as the Confratanity of the Holy Rosary or Irmãos da Igreja, was founded by Gaspar de Cruz in 1553. These confratanities continued to function not only in Malacca, but in the islands of Flores at Sikaa and Larantuka. Those religious ceremonies associated with Holy Week, which were introduced to Malacca had found its way to those islands. Portuguese descendants leaving Malacca in 1641 for Makassar, took with them the religious customs, rites and habits to those remote islands after being driven by the Dutch from Makassar in 1660. At Anadora, Sika and Larantuka, the community of Portuguese descendants from Malacca can still be found. A village referred as 'Kampung Malayu' or Malay Kampung, exist to indicate the vacinity of their first arrival.

Among them can be found religious works of gold, ivory, silver and precious stones, dating to the XV century, perhaps in them, we will discover Portuguese customs, traditions and culture, intact and undiluted.

Being isolated in that corner of the Globe, untouched by the changing patterns of time and influence, the Portuguese descendants of these islands, could be the best custodians of our past.

Adding to that layer of old Portugal, a new chapter appear to be emerging in the Far East. The Portuguesse descendants of Timor and Macau and those that have spilled over to Hong Kong. A new layer of Portuguese descendants have super-imposed on the old fabric. Timor is no more a Portuguese Territory but the people continue to be Portuguese descendants.

Macau, you may yet face your finest hour in the last days of Portuguese rule in this region.

Before reacting to what should be doned to maintain the continuity of the Portuguesse presence in the Far East, there may be those who may question the reasons for those actions. To some it is a waste of time and purpose. They believe in time Portuguese presence in this region would sink into oblivion. They say that the pressures of this era, would cause us to loose our identity. We are advised to accept assimiliation into the major races and cultures of our respective countries. Fortunately the majority do not agree.

However, I must concede and agree that the citizens of the respective countries in the region, the present generation of Portuguese descendants, are confronted with numerous pressures.

New systems of Government, changing policies, increasing demands for nationalistic educational syllabus and political considerations, are exerting pressures for conformity to national objectives. These requirements of nationalistic precedence over community desires, can and usually result in the decline and disintegration of minority cultures. Although admittedly it increases the burden of responsibilities on the promoters of our heritage, it does not mean that we should abrogate our responsibilities in our desire to sustain and develop Portuguese presence in this region.

Many share the view that we have an obligation. A moral responsibility to those Portuguese descendants that were left behind and forgotten, in those lands. Whether leaving them behind was a consequent of war as in Malacca or the abandonment of an historic territory as in Timor the obligations to the Portuguese community in those land remain unchanged.

The creation of Portuguese communities was a policy strongly advocated by the Portuguese Monarch. Portuguese men and women, were encouraged to many local inhabitants whose off-springs were accorded rights similar to those in Portugal. It is obvious that pockets of Portugal began to emerge in these lands before the close of the XV century. The Portuguese communities of Timor, Macau, Malacca, Flores, were established for the purpose of extending the grandeur of old Portugal. It was part of a grand design to extend Portuguese territory and heritage.

"In this context, Macau is best suited to take the lead. An institution perhaps called the Far East Council on Portuguese Heritage could be established on this island. The Council could then be extended to include other countries of this region where Portuguese descendants are found. From its initial beginnings it could evolve to perform the role of a mini United Nation's of Portuguese descendants”

"More cultural exchanges can be organised within the Portuguese communities of this region to improve our collective prestige and presence in this region."

Though the Dutch and the English ruled Malacca 30 years more than the Portuguese, they did not leave behind a community of Dutch descendants nor a culturally orientated Euro-Asian community. Unlike the Portuguese who on leaving the shoes of Iberia, were fully motivated towards creating pockets of Portugal in those foreign lands.

For unless we project ourselves collectively that we exist as a race within this region, with our own culture, language and religion, their knowledge of our existance would be confined to the history books and the archives. The Governments of this region unfortunately relegate our presence here to those pertaining to history and cultural fields only. Can we improve their opinion about us? Can we instill in their minds that we are capable of contributing in the socio-economic aspect; that we can cater for the educational demands of our descendants in this region; that our existance is an asset and not a liability to them?

In this context, Macau is best suited to take the lead. An institution perhaps called the Far East Council on Portuguese Heritage could be established on this island. The Council could then be extended to include other countries of this region where Portuguese descendants are found. From its initial beginnings it could evolve to perform the role of a mini United Nation's of Portuguese descendants and former territories including Brazil, Angola, Cabo Verde, Goa and those descendants that have migrated to America, Canada, Paris and Australia.

One important factor that may have deluded our attention are the cultural bridges that Portuguese influence in this part of the world have contributed to the multipe cultures of the Far East. We may find that Portuguese culture may be the common denominator bridging the cultures of Indonesia, Japan, Thailand, Burma, Malaysia and Papua.

The necessity to increase Portuguese consciousness in this region were long perceived by us in Malacca. Having been left behind due to the fortunes or misfortunes of war, we had to persevere in order to survive. In our faith and our culture, we found our strength. Having experienced the worse in human existance, we cherish the freedom and little prestige we now enjoy in independant Malaysia.

Our efforts to increase Portuguese consciousness in our state, country and region took a new dimension, when our Chief Minister Datuk Seri Rahim bin Tamby Chik, led a delegation to Lisbon in January 1984 to sign a Twin City Accord linking Lisbon with Malacca. As a consequent of that Accord, visits between Lisbon and Malacca are progressing. The Gulbenkian Foundation is now assisting the Government to restore old Portuguese buildings and historical works.

2. The tapestries-news, according to the Indo-Portuguese taste and made in the 16th century, are a collection of artistic documents which picture, in a most suggestive way, the meeting of the Portuguese with other worlds and other peoples.

In their exuberant formalism and baroque profusion and in their vitalistic tranquility, they are the true representatives of two worlds, the kingdoms of Nature living together in perfect harmony, where the flowery sea prolongs the finite land and upon which men walk over the tapestry of the waters.

They exhale a breath of the first days of Genesis, where everything was new and a mutual gift: the language, the rituals, the clothes, the gastronomy, the flora and the fauna, all this exotic and desired. An appropriate illustration of what the former Portuguese life in the far-eastern lands and islands was like.

The frequent visits by Portuguese experts to Malacca helps to improve our prestige and reaffirm our presence here. We would like to conclude a similar agreement with Macau. To this end, I have the blessings of our Chief Minister. We would like to see a state delegation from Malacca visiting Macau. One that will lead to the signing of the Macau-Melaka Accord. Eventually through our joint efforts and the Malacca Government, we may extend that fraternal and cultural ties to include the Indonesian islands of Flores and Timor. In this manner, more cultural exchanges can be organised within the Portuguese communities of this region to improve our collective prestige and presence in this region.

In our determination to increase the scope and dimension of Portuguese consciousness in Malaysia, efforts are being made to introduce Portuguese architure in the design of our homes. Such a step has already been taken at the Portuguese Settlement in Malacca.

The Malacca State Minister of Housing when referring to this matter on 30th May, 1986, remarked, "The aim of having a standard design is to conserve the identity of the Portuguese community.”

As if what is being done is insufficient, we at Malaca are in the process of embarking on an extremely ambitious project. One that can be regarded as the epitome of our efforts to sustain and propagate Portuguese presence in the Far East and the world. After ploughing for more than a year trying to convince the Government to agree with the concept, an official application was submitted on 13th May, 1986. Permission is being sought for the re-construction of the "La Famosa". The Fortress built by Albuquerque in 1511 but indiscriminately destroyed by the British in 1807.

It is a massive building with a land area of more than 30 acres. From the ashes of the "La Famosa" will rise again the glory of the Luisitanian descendants in this region to take their place once again on the threshold of the world.•

Illustrations

1. The Far-East "from Comorim Cape to Japan and the Molucas" - Fernão Vaz Dourado, 1570; Tabularum Geographicarum Luistanorum Specimen, Portugaliae Monumenta Cartographica, Vol. I, Lisboa, 1960.

2. The tapestries-news, according to the Indo-Portuguese taste and made in the 16th century, are a collection of artistic documents which picture, in a most suggestive way, the meeting of the Portuguese with other worlds and other peoples.

In their exuberant formalism and baroque profusion and in their vitalistic tranquility, they are the true representatives of two worlds, the kingdoms of Nature living together in perfect harmony, where the flowery sea prolongs the finite land and upon which men walk over the tapestry of the waters.

They exhale a breath of the first days of Genesis, where everything was new and a mutual gift: the language, the rituals, the clothes, the gastronomy, the flora and the fauna, all this exotic and desired. An appropriate illustration of what the former Portuguese life in the far-eastern lands and islands was like.