July 2020 – Museum Volunteers, JMM

History of Kajang

by Eric Lim

Kajang, the capital of the Hulu Langat district, is located around 21 km south from Kuala Lumpur. There are a number of theories on how the name Kajang came about. The Malay dictionary defines kajang as ‘stuffed objects from leaves of nipah (bamboo, mengkuang or palm leaves) that are used as rooftop or awning’. The Temuan had already been exploring the area since at least the 16th century and they found an abundance of bamboo and palm leaves, which they folded to make rooftops. Thus, they called the place Kajang. Two other theories date from the time of the Austronesian migration. We look at the word as used by two different ethnic groups –for the Mandailing, berkajang means ‘to take shelter’; and for the Bugis, it means ‘to stab / to fight’. Raja Alang, a Mandailing, was cruising along the Langat River with his followers when half way they decided to stop and berkajang. He then called the place Kajang. The Mandailing and Bugis were trying to escape from the Selangor Civil War and both arrived near Kajang. They then fought each other because of the misunderstanding of the meaning of the word to them. After the event, the place was called Kajang.

In 1848, Raja Berayun, a Mandailing, wanted to claim ‘blood money’ from Datoh Klana Sendeng, a Rawa, for the killing of one of his friends. He brought 500 men and invaded Sungai Ujong but they were defeated and they retreated to the north of the Langat River where they established a village called Rekoh. The current name for Rekoh is Sungai Tangkas; it is about 4 km from Kajang. It was to be the earliest settlement around Kajang.

Kajang, like many towns on the west coast of the Peninsular, started as a mining settlement. An American prospector started a tin mine at Rekoh in 1855. However, the locals objected as he did not possess any consent and the venture was abandoned. The tin boom in the district occurred in the middle of 1890’s, when Chinese businessmen made huge investments in the district. One of the Chinese miners was Goh Ah Ngee,who was active in Balau (Broga today). He even built a church for a small group of Chinese Christians in the area. The first mine at Semenyih was opened by a Hokkien named Cheah King. Other Chinese miners were Khoo Seah, who had mines at Sungai Cheow (Sungai Chua today) Road (1896), Loke Yew at Sungai Merbau in Hulu Langat (1896) and Sungai Kachau in Semenyih (1897), Low Boon Kim at Sungai Jebat (1897) and Chan Yoke who operated a mine at Kajang (present Metro Kajang site). Tin was also found just outside of Kajang where Hakka coolies called it Xi Mi Shan (Tin Ore Hill).This site is the only mining pool left in Kajang. Recently, the Kajang Municipal Council converted the site into a recreational park.

Only mining pool left in Kajang (at Sungai Chua) converted into a recreational park

Tin mining industry in the district turned out to be a relatively minor enterprise, paling in comparison to other towns in the state. This prompted the District Office to suggest moving to agriculture. Tobacco had been planted in 1890 on a trial basis in Semenyih but the project failed. Coffee was next and it gained interest amongst European planters who were applying for land for coffee planting. Chinese businessmen were equally interested and joined in the demand for land. However, at the turn of the 20th century, faced with strong competition from Brazilian coffee producers, fluctuation of coffee prices and the appearance of a fungal disease called H. vastatrix and further assisted by the outbreaks of Cephonodes hylas moth that threatened to cripple the local coffee production, the industry soon vanished from the scene.

Rubberwas the next big crop. The Inch Kenneth Estate located just outside Kajang became the first estate to plant rubber on a commercial scale in Malaya. Among the Chinese planters who obtained land in Kajang for rubber plantation were Choo Kia Peng with 182ha in 1910, Loke Yew with 41ha in 1912 and Low Ti Kok with 24ha. Goh Ah Ngee, who had tin mines in Balau, also ventured into rubber plantation in Semenyih after his failed ventures in coffee planting. The development of the rubber industry was also helped by the extension of the railway track southwards from Kuala Lumpur to Kajang in 1897. Before that, Kajang was connected to Kuala Lumpur via a cart road built in 1888.

A prominent person in Kajang was Raja Alang, son of Raja Berayun. He attended Malay schools in Malacca and Singapore and, upon his return, worked as a Forest Ranger in 1883. When Raja Alang ended his working career, he was made an aide to the District Officer and was his right hand man in Malay affairs. He rose to become a very influential man in Kajang. In his honour, two roads in the town were named after him but both roads have since been expunged. He also became very rich; in fact, it is said that he was the richest man in Selangor in the early 20th century. He built a mosque in Beranang, which is named after him. In his later years, he moved to Kuala Lumpur and stayed at his residence at 13, Jalan Raja Laut (present day Jalan Ipoh Kecil), in front of the former Capitol and Federal cinemas. Raja Alang died on 11 December 1927 and he was buried at the Ampang Islamic Cemetery in Kuala Lumpur. His dream of a road to be named after him became a reality when his son, Raja Muhammad was the given the privilege to rename Perkins Road in recognition for his services in the struggle to achieve independence for the Federation of Malaya. Raja Muhammad chose to rename the road after his father.

Kajang Town

Ulu Langat District Office was set up in 1883 and records of that time show that the Ulu Langat village was the largest settlement in the district but Kajang was chosen as the district capital because of its central location. An early census of Kajang is interesting – one police clerk (indicating that the police station was already established), one ranger (most definitely Raja Alang), twenty-two shopkeepers (of which sixteen were Sumatrans) and one gambler (most likely a Chinese!). The district office building was built in the 1910s and was in operations until it was demolished and a new building (Bangunan Dato Nazir) constructed in 1970. Situated nearby, across Jalan Cheras, is the Police Station, which was established in 1875, after the British succeeded in crushing Sutan Puasa’s suspected uprising. Across Jalan Hishammudin is the Post Office, which was also built at about the same time as the former Ulu Langat District Office; it is still in operation until today.

Old Ulu Langat District Office. Photo source bebasnews.my.

Located between Jalan Tukang and Jalan Mendaling is the Sin Sze Si Ya temple, the oldest Chinese temple in Kajang. The temple was initially located at Rekoh but was later moved to its current site in Kajang in 1892. It went through some construction work in 1898 and a grand ceremony was held in 1899. Today, the temple is among thirteen Sin Sze Si Ya temples that can be found in major tin mining towns in Perak, Selangor and Negri Sembilan.

Rev. Fr. Francois Terrein MEP started a Catholic mission in Kajang and a church was built on a former rubber estate donated by Goh Ah Nee. The Church of the Holy Family was consecrated on 24 February 1901and it had a bell and three stained glass windows each depicting a member of the Holy Family. Goh Ah Nee also donated a piece of land for the purpose of a burial ground in 1903, which is still in existence. Later, the parish administrator allowed the Infant Jesus Sisters to start a girl’s school in Kajang. In 1939, the new Convent School (present site of SK Convent Kajang) was ready for the school year. During the Japanese Occupation, Japanese warplanes bombed Kajang on 12 January 1942; their target was the old railway station but unfortunately the bombs landed on the church and school compound. The church was damaged but somehow the three stained glass window panels suffered only minor damage. Today, the panels can be seen at the back of the altar.

The first English school in Kajang was opened by Reverend William Edward Horley in 1905. It was to be a private school and limited only to residents in Kajang. Since then, there were no further records of the school. Thanks to the efforts of a group of local community leaders, saw the resumption of English education in the district with the setting up of the Kajang Government English School, which was officially opened on 1 April 1919. The old Rest House building at Jalan Semenyih had been converted to accommodate the school premises. The school started with an enrolment of 100 students and grew to 129 the following year, with 10 female students. When Ng Seo Buck became the first Malayan Headmaster of the school in 1923, he was forced to turn the kitchen of the old Rest House into a classroom. By 1926, the school was overcrowded and the building had dilapidated. Ng left the school in 1927 and started a campaign to seek a new site and building for a new school. He was joined by Low Ti Kok, Raja Muhammad (son of Raja Alang), Haji Abdul Jalil and Ronald CM Kindersley (of Inch Kenneth Estate) and they succeeded in securing a site, which was a hillock along Jalan Semenyih. The school was named Kajang High School. Sultan Sir Alaiddin Sulaiman Shah officiated at the opening ceremony on 19 March 1930. Among the first batch of students was Tan Chee Koon, who went on to become a major figure in our country’s politics and was nicknamed ‘Mr Opposition’. The first Headmaster for the new school was C.E. Gates and he turned out to be a great inspiration to the students. When he returned to England in 1936, the Kajang Town Board named the road near his residence Gates Road. During the Japanese Occupation, the school became the headquarters of the Japanese army and it was called Toa Seinan Gakko. After the war, the boys from the school made two interesting discoveries – they found a skull and skeleton, which were later used as authentic visual aid during Biology classes, and they discovered a tunnel linking the school to the nearby cemetery!

Kajang High School opening ceremony by Sultan Sir Alaidin Sulaiman Shah on 19 March 1930.
Photo credit: hanafiahlubis.blogspot.com

Chinese education came at about the same time as English education. Boon Hua Chinese School started in the 1910s and, by 1917, the school was attached to the Merchant Club at a shop lot located at Main Street. It then shifted to two shop lots at No.2 & 4, Sulaiman Street when enrolment increased. The Chairman of the school, Low Ti Kok, and the Headmaster, Tan Yi Hoh, had applied for a piece of land in town as a site for the school. It was granted and works to build the school started in 1918; by the following year, the school operated from the new site. The school was renamed Yu Hua School. The school acquired the adjoining land in 1935 for its expansion. In 1958, the school was separated into Yu Hua Middle School and Yu Hua Primary School. To honour the contributions of Low Ti Kok to education in Kajang, the road in front of Yu Hua School is named after him. Low Ti Kok died during the war in 1943 and his residence, which is located near Yu Hua School, has been converted into the Hulu Langat Hokkien Association.

Another site that brings back fond memories to the people of Kajang is Stadium Kajang. It was built in the 1970s and, over the years, the stadium was the training ground for football legends such as Arumugam, Santokh Singh, Soh Chin Aun and Mokhtar Dahari. In 2014, it was turned into a public area called Kajang Square. Finally yet importantly, when one mentions ‘satay’, Kajang automatically springs to mind. Satay Kajang was first introduced by Wak Tasmin Bin Saiban who came from Java in the 1910s. Haji Samuri who married the granddaughter of Wak Tasmin, took Satay Kajang to new heights by expanding outside of Kajang and started operating a satay factory. Today, Haji Samuri satay restaurant is housed at the former site of Ulu Langat District Office. In front of the restaurant is the Stadium Kajang MRT station. The MRT line to Kajang was opened on 17 July 2017 and it has greatly improved public transportation and accessibility to KL city centre and beyond.

To end this article, here is a look at some current street names that still carry the names of people linked to the history of Kajang.

Jalan Gates – named after C.E. Gates, first headmaster of Kajang High School
Jalan Kendersly – named after Ronald CS Kindersly of the Inch Kenneth Estate
Jalan Low Ti Kok – named after Low Ti Kok, a prominent businessman who was also the Chairman of Yu Hua School
Jalan Mendaling – commemorates the Mandailing community, which was amongst the earliest in Kajang
Jalan 13 – this street is in Sungai Chua New Village. It was formerly known as Goh Ah Nee Road, after the prominent businessman in Ulu Langat district.

References

The peopling of Ulu Langat – David Radcliffe – https://core.ac.uk/reader/127607722

A short history of Ulu Langat – www.jstor.org

Chinese pioneers in the Ulu Langat district of Selangor – Voon Phin Keong / www.newera.edu.my

Migration, settlement and the rise of a middle class in Chinese society : a case study of Kajang -Diana Wong, Lin Chew Mun and Tan Pok Suan / www.newera.edu.my

Some old forgotten things about Kajang High School – hanafiahlubis.blogspot.com

Parish history – hfckajang.org.my

Lee Kim Sin – Kajang Heritage Centre – Facebook and Blog

On the trail of the Chams

by Annie Chuah Siew Yen

Once lords over a great empire known as Champa, the Chams have been relegated to ethnic minority status in the very lands over which they once lorded. Today, they inhabit parts of southern Vietnam and Cambodia.

The Chams are an Austronesian group and the history of Champa begins with their migration to mainland South East Asia. Patterns and chronology of migration suggest that the Cham arrived via Borneo (this assumption is still being debated) in the early centuries CE. What is today the South China Sea was known to ancient navigators as the Champa Sea, named for the great empire that controlled the seas off central and south Vietnam. Existing between the 2nd and 15th century CE, Champa was actually a collection of polities; at the peak of its power, Champa lands included parts of eastern Cambodia and Laos.

Champa and its neighbours around c. 1100 CE. Champa is shaded in green, the Khmer Empire in violet, and Dai-Viet in yellow. Major polities are marked. Image credit: Wikimedia Commons (public domain)

Their culture was heavily influenced by Hinduism, mainly Shaivism, represented by a linga with temple carvings depicting Hindu deities. Later, Hindu doctrines were blended with local beliefs and Buddhism.

The Chams have left traces of their existence in the lands they occupied. Archaeologists have identified Cham citadels and temple sites along Vietnam’s coast. Recent explorations suggest that hundreds of ruined sites may line rivers leading into the Central Highlands and beyond, to eastern Cambodia.

I have always been fascinated by lost kingdoms and ancient civilisations. I first came across the Chams when I was travelling in central Vietnam in 2006, and again in 2007. Although most Chams now live in Cambodia, the kingdom of Champa flourished in southern Vietnam and this is where the architectural legacy of the Cham people is located.

A tower at the Champa complex at My Son. Image credit: http://architecturalmoleskine.blogspot.com/2012/01/my-son-in-vietnam.html

The Chams were greatly influenced by Funan (precursor to the Khmer Empire) from whom they adopted the Hindu religion and art. Sandstone pillars and red brick flooring of temples and royal burial sites are features of Cham architecture. The oldest artefacts with these distinct characteristics found together with pottery in Tra Kieu, date to the 2nd century CE.

The people of Champa kept written records in Sanskrit and the old Cham language. They wrote on palm leaves and inscribed on stone steles. Their records on perishable materials are all gone but numerous stone inscriptions have been preserved and transcribed.

Cham culture is believed to have started thriving from the 4th century CE. Its spiritual centre was at My Son, which was established by King Bhadravarman. Over 70 temples – red brick structures – have been excavated here. The buildings within the My Son temple complex were constructed over a period of 1000 years, from the 4th to 14th century CE, making this complex one of the longest-occupied archaeological sites in the world. My Son is located about 70 kilometres southwest of Da Nang and close to Champa’s ancient capitals Simhapura (Tra Kieu) and Indrapura (close to Dong Duong). Within these three locations, more than 30 stelas dated between the 5th to 12th centuries CE have been discovered. The stele inscriptions focus mainly on political and religious topics, written from the perspective of kings to affirm their legitimacy and their relationship with the divine.

My Son complex – the largest collection of Cham ruins are located here. Image credit: https://kyotoreview.org/wp-content/uploads/ChamRemains.jpg

My Son was discovered during the construction of telegraph lines in Central Vietnam in 1889 when Camille Paris stumbled upon its ruins. Decades of research revealed it as the religious centre of the long-forgotten Champa Kingdom. Sadly, much of this site was devastated by B52 bombing from 1969 to 1972 during the Vietnam War as the Viet Cong had set up base there. What is left was saved when President Nixon declared the area off-limits on the advice and urging of a Chan art expert, Philippe Stern. Bomb craters still punctuate the monument grounds, and land mines lurk beneath the surrounding jungle. However, many structures have been restored, giving visitors a glimpse into the spiritual life of the ancient Chams.

2006 – crumbled structures awaiting restoration. Image: from author’s collection

My Son Sanctuary, the ancient architectural ruins in the middle of a forest near Hoi An, is preserved as a World Cultural Heritage site. Inscribed on the UNESCO World Heritage List in 1999, it is worth visiting for those seeking the exotic, away from mainstream Asian tourist destinations. During my visit in 2006, a ride in an archaic military vehicle, a war relic left behind by the Americans after the Vietnam War, took us through rough terrain to the lush valley, overshadowed by the holy mountain, Mount Mahaparvata (known to the locals as Cat’s Tooth Mountain). Visitors today can now expect easier access – it has been more than a decade since my visit.

During my visit in 2006, the ride in an archaic military vehicle brought me to the entrance of the complex; the ruins were about 1.5 km from this entrance. *Images: from author’s collection*

**left**: Nandi, vehicle of Shiva, faithfully standing guard at the My Son sanctuary; ***right***: lingga and yoni (Hindu symbols of fertility) had not been removed from their original spots. *Images: from author’s collection*

Several international organisations have backed restoration projects, painstakingly re-assembling the bombed-out monuments and planning for increased on-site security. Ecole Francaise d’Extreme Orient (EFEO) of which Henri Parmentier, a prominent archaeologist was a member, was responsible for the establishment of the Danang Museum of Champa Sculpture, which opened in 1919. This museum, though small, has the best collection of Cham art that survived looting and decay. These masterpieces are a wonderful complement to My Son and Po Nager.

Inside the Museum of Cham Sculpture at Da Nang. *Image: from author’s collection*

My travels in 2007 across Indo-China, approximately along the 18th parallel, took me from Nong Khai in northeast Thailand to Hue in Central Vietnam and back to Thailand, to Mukdahan in Nakhon Phanom, crossing the then completed Thai-Laos Friendship Bridges across the Mekong. Along the journey were pockets of Cham villages and ruins, the most significant being Wat Phu in Champasak in southern Laos.

Between the first and ninth centuries CE, Champasak Province was part of Funan (which influenced early Champa) and then the Chenla Kingdoms before falling to the Khmers. Archaeological research has identified the ancient city as Shrestrapura, a 5th-century CE, pre-Khmer site. The city was at one time the capital of the Chenla and Champa Kingdoms.

Aerial view of Wat Phu as seen from mid-level. *Image: from author’s collection*

Although Wat Phu is considered Khmer, elements of Champa art, culture and architecture are recognisable within the temple complex. The UNESCO site includes Phu Kao mountain and the remains of the ancient cities of Lingapura and Shrestrapura. Wat Phu, designated a UNESCO World Heritage Site in 2001 was an important Hindu temple dedicated to Shiva. During the 13th century CE, it became a centre of Theravada Buddhism and remains so until today.

***left***: These images bearing Cham facial features are still worshipped at Wat Phu. Votive offerings include incense sticks, flowers and constant change of saffron robes.
***right***: From the tree stump I was sitting on, the panorama in every direction suggests the grandeur of the past. *Images: from author’s collection*

The final annihilation of Champa by Minh Mang’s troops in 1835 marked the end of two millennia of continuous Champ existence. The remnants of Champa in Kauthara (Nha Trang) and nearby Panduranga were fully incorporated into the Vietnamese realm. The marginalised Cham communities of Indo-China today are the last vestiges of Champa.

During the purge by Minh Mang, large groups of mainly Muslim Chams fled to Cambodia where they were given refuge. They settled around the area now known as Kampong/Kompong Cham and along the shores of the Tonle Sap. However, they struggled to retain their culture and language. The Chams were again severely persecuted, this time by the Khmer Rouge from 1975 to 1979. It is estimated that as many as half a million Chams were murdered to ‘ethnically cleanse Cambodia’.

Kampong Cham market, French colonial architecture. Photo credit: flickr (Keith Kelly) https://www.flickr.com/photos/keithkelly/4529785741/in/photostream/

In Phnom Penh, a small community of Chams still live on boats and stilted houses but with rapid land development in Cambodia’s capital, they are under constant threat of eviction. Today, there is a small Cham Muslim (some practising a blend of Hindu-Buddhist practices) community in Thailand and in Laos as well.

Cambodian Chams. Image credit: Wikimedia Commons, attribution: Sorinchan Suzana

The majority of the 120,000 Chams who remained in Vietnam retained their Hindu faith but those who later converted to Islam still worship their gods at Po Nagar Cham Towers in Nha Trang during the religious festival of Thap Ba, which falls around April/May. The two major enclaves of Chams in Vietnam are in Nha Trang (ancient Cham city of Kauthara) and the highlands around Da Nang.

In the 8th century CE, the political centre of Champa moved from My Son south to Kauthara. At the site of modern Nha Trang, a temple was built in honour of Po Nagar, the indigenous Earth Goddess whom the Chams believed was the ‘Mother of the Country’ who taught agricultural and weaving skills to the Chams. Later historians identified Po Nagar with the Hindu goddesses Bhagavati, wife of Shiva, and with Durga, the buffalo-demon slayer.

Central stairway, for monks only, on mandapa leading to the main shrine of Po Nagar Temple

Pirates from Java burned the temple of Po Nagar and carried off the image of Shiva. Cham king Satyavarman pursued the raiders and defeated them in a naval battle in 781. This victory over the ‘dark-skinned savages who feed on cadavers’ was recorded on a stele erected by Satyavarman at Po Nagar. The Chams continued building – the tallest tower was completed in 817 CE. Further expansion continued until the 17th century CE when the Chams were gradually displaced by the Viets.

The building techniques from 8th century to 13th century remain a mystery. Scholars still do not understand how the Cham people placed 20×20 cm bricks in close proximity without any adhesive. This unique feature attracts interest in the towers. My guide drew my attention to the Chams’ ingenuous use of red bricks without any binding mortar in the construction of these octagonal pillars, a technique that still baffles engineers and archaeologists.

Free standing red brick columns in artistic arrangement on the mandapa

The kalan was the brick sanctuary, typically in the form of a tower, used to house the deity. The religious life of the Chams is evident from these extant monuments, which have syncretized elements of Shaivism, Buddhism and indigenous religious practices.

**left**: black statue of Yan Po Nagar heavily garlanded with strands of beads.
**right**: this sanctuary contains a linga and a statue. *Images: from author’s collection*

There were once ten towers, each dedicated to a different deity, but today only four remain to provide a fascinating glimpse into the region’s past and the locals’ present-day spiritual beliefs as pilgrims still come here to pray and offer incense.

*Towers of Po Nagar, silent witnesses of the powerful Champa Kingdom*. *Images: from author’s collection*

I spent half a day at this site in December 2019, admiring the temples, wandering around and finally sitting in the shadows of the soaring temple towers. I felt the serenity of the hillock and the greatness of antiquity while pondering over the past splendour of the Cham culture, much of it long lost to the world … but comforted by the thought that I had ventured on the trail of the Chams.