Singapore’s economy has undeniably flourished, with its economic development and rapid industrialisation. Since gaining independence in 1965, Singapore’s GDP growth has averaged about 7%, with an impressive peak of 9.2% in the first 25 years1. This success can be attributed to a combination of strategic economic policies, a robust financial sector, a commitment to innovation and education and many more. Although known for its rapid development, one aspect that is often overlooked would be the rich intangible culture that Singapore has to offer.
One of the most fascinating yet often overlooked aspects of this intangible culture is the story of the Orang Laut (meaning ‘sea people’ in Malay) who once dominated the waters of Singapore. Now, the islands are currently used for different functions: recreational, petrochemical production, oil storage, and others. Although these are seen as positive developments by Singapore as it contributes to economic activities, such developments fail to consider the negative impact of these transformations — especially on the Orang Laut community. Preserving the legacy of the Orang Laut is crucial for maintaining a connection to Singapore’s historical and cultural identity.
This article delves into the rich intangible heritage of the Orang Laut and highlights the significance of their narrative, not just for the Orang Laut community, but for all Singaporeans. Before diving into that, let us deep dive into what intangible heritage means to Singapore.
CULTURAL WEALTH AND ITS INTANGIBLE HERITAGE
Singapore’s intangible heritage encompasses a diverse array of traditions, practices, and expressions that form an essential part of the nation’s cultural identity. From performing arts, festive events, to knowledge and culture, these intangible cultural elements are woven into the fabric of Singaporean society. Intangible Cultural Heritage (ICH) theory highlights the importance of preserving these non-physical aspects of culture, recognising them as living traditions passed down through generations2. ICH theory further stresses that the dynamic and evolving nature of culture underscores community participation3. Ultimately, ICH is expressed through processes, know-how, skills and abilities that are passed down through generations, which also includes associated objects and cultural spaces.
Hawker culture is deeply ingrained into the Singaporean culture, characterised by a combination of a variety of foods from different cultures coming together in one unique communal dining space. It serves as a gathering place for families and friends, offering an extensive variety of choices that makes it a go-to spot for those who are not able to decide what to eat. The food that originates from the food cultures of different ethnicities and cultures has over time evolved into distinctive local dishes that we love today, forming an important part of Singapore’s food heritage.
Additionally, apart from its unique concept of community dining rooms and variety of food being available in one space, the hawkers and their skills are central to Singapore’s hawker culture. It is important that the hawkers’ knowledge, culinary skills and values are passed on through the generations. Although the younger generation respect and admire the hard work of hawkers, they understand that the benefits they enjoy as consumers come at the expense of the hawkers’ physical well-being and monetary capital, which often discourages them from pursuing hawking as a viable career4. Without new hawkers to replace old ones, hawker culture will certainly fade out in the future. Hence, one of the notable efforts made by Singapore would be the recent inclusion of Singapore’s hawker culture in the UNESCO’s intangible cultural heritage list. Mr Edwin Tong, Minister for Culture, Community and Youth, mentioned that Singapore’s hawker culture is a source of pride for Singapore, and it reflects the multiculturalism and living heritage that are an integral part of many Singaporeans’ daily lives5. Having hawker culture on the list commits Singapore to protecting and promoting it, as the country would need to submit a report every six years to UNESCO to show the country’s efforts in safeguarding and transmitting hawker culture to future generations6. This ensures collective effort will be put in to preserve the hawker tradition.
Singapore is also one of five countries that are involved in the multinational nomination of kebaya — alongside Brunei, Indonesia, Malaysia, and Thailand — to be inscribed on the UNESCO Representative List of Intangible Cultural Heritage of Humanity (ICH). The nomination was submitted back in March 2024. The five countries have worked together to celebrate kebaya (an upper garment traditionally worn by Southeast Asian women) as a form of shared history in Southeast Asia. The element of ICH facilitates dialogues, and the collaborative effort to submit the UNESCO nomination unites Southeast Asian communities (National Heritage Board, 2023).
Efforts in preserving intangible heritage relies on the younger generation to attain relevant skills, know-hows and its historical narrative. Subsequently, non-state and state actors have their significant role to play in achieving the implementation stage of preserving true narrative and culture. As much as we have shown love to the hawker culture and the traditional kebaya, the article shall turn back time, where the Orang Laut was still living on the islands — citing the earlier days when Singapore was first discovered by Sir Stamford Raffles in 1819.
THE NARRATIVES OF THE ORANG LAUT
The Orang Laut in Singapore has a profound and intricate history in Singapore and the surrounding Malay Archipelago. Historically, they inhabited the coastal regions and islands, living as seafarers, fisherman, villagers, and traders before the arrival of the British in 1819. The earliest mention of Orang Laut residing in the islands of Singapore dates back in the 14th century. The Orang Laut’s in-depth knowledge of the sea and their navigational skills made them indispensable to local rulers in the past, playing a significant role in Malay politics as fishermen, traders, and even naval forces. The tribes of Orang Laut in Singapore would include the Orang Seletar (who lived in the mangroves near the Seletar River), the Orang Biduanda Kallang (from the Kallang River), the Orang Gelam (near the mouth of the Singapore River) and the Orang Selat (from the Southern Islands). Other Orang Laut communities can be found in Southern Peninsular Malaysia as well as Indonesia’s Riau Islands.
Unfortunately, as a result of Singapore’s rapid industrialisation, the Orang Laut were displaced and forced to move to the mainland. Their settlement and villages were demolished, and they were relocated to public housing flats in various parts of Singapore, some of which include Telok Blangah, Kampong Bahru, Pasir Panjang and many more. The majority of the Orang Laut chose areas that are closer to the sea, to prevent themselves from getting homesick. Over time, they assimilated into the broader Malay community and have lost their unique language, which some have equated to losing their roots. Much like the future of Singapore’s hawker culture, the younger generation are increasingly influenced by the allure of urbanised life and modern employment opportunities, causing them to increasingly move away from their ancestral ways. This leads to a gradual eradication of traditional knowledge and practices. Moreover, the lack of documentation and formal state recognition of the Orang Laut’s contributions to Singapore’s history exacerbates the risk of their cultural heritage being forgotten by Singaporeans. Ultimately, it is important to acknowledge that Singapore’s historical narrative contains many gaps that need to be explored. As previously mentioned, intangible culture bridges the past, present and future by ensuring continuity of culture preservation7. Nevertheless, through a number of ground-up initiatives, the descendants of Orang Laut are slowly reviving their traditions in the arts and culture.
Preserving the heritage of the Orang Laut requires a multifaceted approach, which include documentation of their oral histories, language, and traditional practices. Educational programmes and cultural initiatives can also play a vital role in raising awareness about the Orang Laut, fostering appreciation among Singaporeans. This is where relevant stakeholders come into play, where the descendants of Orang Laut can collaborate with academic institutions, heritage boards and relevant non-profit organisations.
Orang Laut SG is a compelling initiative that aims to preserve the culture of the Orang Laut through food. It began with an Instagram account aimed at sharing stories about their family who once lived in Pulau Semakau. They later started offering dishes, some of which are unique to the Orang Laut, for sale to the public, as a way of educating others about the culinary dishes of the Orang Laut and how they differ from the local Malay fare. They have recently expanded their community outreach through a collaboration with the National Heritage Board (NHB), National Library Board (NLB), and other ground-up initiatives — enabling more to learn about their community.
Back in 2023, Orang Laut SG organised an event called Panggilan Anak Pulau (translates to the Calling of the Islanders) — a gathering of former Southern Islanders and their descendants. Supported by the Malay Heritage Centre, the event aimed to have conversations about the Orang Laut’s heritage preservation, history, maritime traditions, as well as their maritime culture and traditional fishing techniques. Firdaus Sani, the founder of Orang Laut SG, recognises that even the making of bubu (fish traps) is considered a form of art, and as such, he hopes to still preserve what he can by documenting the stories around these traditions, and advocating for the Orang Laut’s concerns to be heard. This includes calling for policies to ensure that they have access to their traditional fishing grounds, supporting sustainable fishing practices that can help maintain their way of life, and providing platforms for the Orang Laut to share their knowledge and skills with the broader community that can also promote cultural exchange and mutual respect.
Some notable efforts by other Orang Laut communities include those of the descendants of Tok Sumang. Tok Sumang was the founder of Kampong Wak Sumang, one of Singapore’s earliest kampungs, which had been rebuilt after the Japanese Occupation ended. Tok Sumang had also restored Masjid Wak Sumang and other community spaces. It was during this time that the kampung took in refugees from villages in Johore. As the original inhabitants and descendants of Wak Sumang identified themselves as Orang Laut, the Johoreans identified themselves as Orang Darat (land people). Presently, descendants of Tok Sumang have gathered to share their family narratives in NLB’s effort called the “Punggol Stories”, which covers Punggol’s history dating back to 200 years ago, when it was a thriving community before the land was reclaimed for urban development.
A similar example of how Singapore’s history is documented through the descendants of such communities is the initiative started by Nor Syazwan bin Abdul Majid, or Wan, a descendant of the Orang Pulau community. He shares stories of the place his family once called home on Wan’s Ubin Journal and holds free tours around Pulau Ubin’s Malay kampung. The tour, named “Malay Kampung Heritage Tour”, brings participants around the Malay kampung as Wan shares old stories of the Orang Pulau Ubin’s community, way of life, culture and heritage.
CONCLUSION
Documenting the efforts made by the descendants of the Orang Laut for this article highlights the dedication of various generations, coming together, in educating and raising awareness about the true identity of the Orang Laut. The ultimate goal is to ensure that Singaporeans recognise that islands such as Lazarus Island, Sentosa Island, and others are more than just recreational areas; they are a vital part of the heritage for our Orang Laut in Singapore. Each island had its own thriving community, with their own unique culture, people and heritage, not to mention, a vital part of Singapore’s cultural tapestry.
Preserving this heritage not only honours the contributions of the Orang Laut to the region’s history but also enriches the cultural diversity and tapestry of Singapore. As Singapore continues to evolve, it is crucial to remember and protect the stories and traditions of the Orang Laut, ensuring that their legacy endures for generations to come. By doing so, Singapore can celebrate its past while charting a course for a future that respects and values its diverse cultural roots. As we approach Singapore’s 59th birthday, it seems like an opportune time for us to learn, appreciate and commemorate how these communities have contributed to our rich cultural heritage.
1 World Bank Group. (2024). Overview: The World Bank in Singapore. https://www.worldbank.org/en/country/singapore/overview#:~:text=In%20the%20decades%20after%20independence,in%20the%20first%2025%20years.
2 Petronela, T. (2016). The importance of the intangible cultural heritage in the economy. Procedia Economics and Finance, 39, 731-736. https://doi.org/10.1016/S2212-5671(16)30271-4
3 Liu, S. & Pan, Y. (2023). Exploring trends in intangible cultural heritage design: A bibliometric and content analysis. Sustainability, 15(13). https://doi.org/10.3390/su151310049
4 Wong, D. & Ling, Y. Z. (2021). Understanding Singapore youth’s perceptions on hawker culture. Pioneer Road, 1, 156-172.
5 Oh, T. (2020). Singapore’s hawker culture clinches spot on Unesco’s intangible cultural heritage list. Today Online. https://www.todayonline.com/singapore/singapores-hawker-culture-clinches-spot-unesco-intangible-cultural-heritage-list
6 Yong, C (2020). Singapore’s hawker culture added to UNESCO list of intangible cultural heritage. The Straits Times. https://www.straitstimes.com/singapore/singapores-hawker-culture-added-to-unesco-list-of-intangible-cultural-heritage
7 Petronela, T. (2016). The importance of the intangible cultural heritage in the economy. Procedia Economics and Finance, 39, 731-736. https://doi.org/10.1016/S2212-5671(16)30271-4
Qamar Jannah Fateen is currently a Research Analyst at the Centre for Research on Islamic and Malay Affairs (RIMA). She holds a master’s degree in international development practice, specialising in sustainable economy. Her current research interests include social inequality, cultural development and diaspora of Austronesians/Malays.
