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In a matter of several months, hundreds of Malays from Malacca came to Singapore, encouraged by the British who wanted to develop Singapore as a centre for trade and administration Siebel, When Singapore became more developed and there were better economic opportunities, many Malays from JohoreRiau IslandsSumatraPenang and Malacca came to Singapore Roff, ; Census Many of these Malays lived in the towns and worked there Siebel, The census for showed that the total number of Malay men working here were as many as 11, In the s and s, many Malay residents from Malaya were working in the British uniformed services.

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In alone, there were more than 10, Malays working in the uniform services because the British preferred them to the Javanese or Malays from Indonesia Betts, ; Djamour, However, during the period - most of them returned to Malaysia when their terms of services ended. The second largest Malay group were the Javanese. They came from Java in the Dutch East Indies modern Indonesia.

In the Population Census, the number of Javanese in Singapore was 16, However, many Javanese had actually registered themselves as 'Malay'.

It is likely that the actual percentage of the Javanese within the Malay population was much higher.

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In the midth century, they came and worked as ironsmiths, leather makers as well as spice merchants and religious books dealers.

There were also a group of Javanese printers and publishers in the Arab Street area. There were also community of pilgrim brokers that played an important role in encouraging the migration of the Javanese to Singapore.

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The political situation in the Dutch East Indies created by the Dutch government caused many Javanese to go through Singapore to travel to Mecca to perform the hajj. From the midth century untilbetween 2, and 7, Javanese travelled to Mecca through Singapore until the regulations were eased Roff Usually, these pilgrims would work in Singapore for several months or years before or after performing the hajj to earn money or pay their debts to their pilgrim brokers.

Many of them stayed on in Singapore and became part of the Muslim community in the city Roff, A number of Javanese also came to Singapore with the help of the pilgrim brokers.


They came voluntarily and a majority of them were young men who stayed in the lodgings of the pilgrim brokers until they found work. They worked as food sellers, gardeners and provided labour for the pilgrim brokers to build lodging homes for them.

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The pilgrim brokers also took in bonded labourers who worked for Malay or Javanese employers to clear forests to set up settlements in JohoreMalaya Roff, The activities with these bonded labourers continued until the s. From tillas many as 21, Javanese became bonded labourers with the Singapore Chinese Protectorate, an organisation formed by the British in to monitor the Chinese population.

They performed manual labour in the rubber plantations.

After their bond ended, they continued to open up the land and stayed on in Johore. After the Second World War, the total number of Javanese coming to Singapore continued to increase. The first wave consisted of conscript labour that were brought by the Japanese and their numbers were estimated to be about 10, Turnbull, The second wave were those who moved to Singapore through Malaya.

The Population Census showed that a total of 21, Malays who were born in Malaya later Malaysia had moved to Singapore in the years -; and as many as 29, moved to Singapore from - Census Interviews conducted showed that a majority of them were young men of Javanese descent from Johore who wanted to find a better life in Singapore.

Most of them were not educated and not highly skilled and worked as manual labourers in the post war years. The Baweanese or Boyanese came from the Bawean Island in the Dutch East Indies indonesia Now. They built the Kampung Boyan Boyanese Village by the banks of the Rochor River, between Jalan Besar and Syed Alwi Road since the time of Munshi Abdullah.

Most of them came to Singapore in the late 19th century until the end of Second World War. The majority of them worked as horse cart drivers and later as motorcar drivers.

They could not be considered poor as their lands in Bawean were fertile; they had come in search of cash earnings. They wanted to purchase jewellery made of gold and goods that they could bring back to their villages.

Some also wanted to build a better life for themselves in Singapore. Most of them were young men who came and supported themselves, living in communal houses.

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There were several such houses built in Singapore. They were found in places like Adam Communal House in Ann Siang Hill, Teluk Dalam Communal House in Dixon Road and Dedawang Communal House in Sophie Road. There was also a village within the town area that was inhabited by the Baweanese called Kampung Kapur literally 'Lime Village' in the western part of Kampung Boyan Boyan Village.

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A mosque called the Masjid Bawean Kampung Kapur Bawean Mosque of Lime Village located at Weld Road was built in There was also a communal house that became the gathering point for writers and their friends from the literary group called Jejak Kembara literally 'Wanderers' Steps' in the late s.

Due to the fact that they shared the same religion and were closely related racially, both the Baweanese and the Javanese were able to mix freely and even intermarried with the Malays. In time, this caused the differences between them to be less obvious and more Baweanese and Javanese began identifying themselves as Malays.

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The Bugis came from Sulawesi Island in Indonesia. They were well known for a long time as maritime traders.

In the mid-seventeenth century, the Bugis were spreading out from Celebes to set up trading centres throughout the region. Often they had to sail to distant lands and fight indigenous tribes. They rarely lost and acquired a reputation as fierce warriors.

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The Dutch control of the Dutch East Indies and their blockades cut off the Bugis from their traditional spice trade routes from Celebes to Java. This forced them to migrate to other areas to continue trading. Their migration to what is today Malaysia and Riau Archipelago began around the 18th century or even earlier.

Their influence in Riau was strong. Among the Bugis traders were also members of the nobility like Engku Karaeng Talibak who married the daughter of Raja Ali Haji.

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According to Raja Ali Haji in his work, Tuhfat al-Nafisthe presence of Karaeng Talibak brought more Bugis traders to Riau. Inconflicts between the Dutch and Bugis result in a number of Bugis leaving Riau, and soon after Raffles arrival to Singapore, a group of Bugis led by Chieftain Arong Bilawa fled to Singapore.

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Sailing from Sumatra to north Australia, the Bugis ships brought cargoes of cotton cloth, gold dust, birds-of-paradise feathers, pepper, trepang sea slugssandalwood, tortoiseshell, coffee, and rice to Singapore. Most of these goods were very much in demand by the Chinese merchants in Singapore. The Bugis also traded in slaves. James Cameron gave a description in of the various ships that would visit Singapore's harbour.

According to him, each year during October and November, the Bugis ships would come from Bali and the Celebes. By the s, the Bugis had established themselves in Singapore and formed the majority of the pioneer communities in the Kampung Gelam area.

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Bythe Census of Population reported over 2, Bugis in Singapore. The Bugis gradually formed kampongs and settlements in places like Kampung Bugis around the Kallang RiverKampung Soopoo, Jalan Pelatok and Jalan Pergam. The number of Bugis however would decline as they lost their dominance in the sea trade, and bythere were only about Bugis left in Singapore.

The Minangkabau people came from Western Sumatra. The Minangkabaus are known for their matrilineal social system and their tradition for travelling. The Minangkabaus would leave their homes and travel in search of work, knowledge and experience. They would usually return home once they had fulfilled their objective.

This tradition of travelling was a rite of passage for the young Minangkabau men and was considered a way for them to be in touch with the outside world. The Minangkabaus have been migrating to Malaysia and Singapore since long ago.

This only stopped when Malaya achieved independence from the British inwhen the immigration laws were tightened.

The majority of Minangkabaus who came to Singapore came from Pariaman and Agam in Western Sumatra.

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The majority of them were engaged in business. The Minangkabaus also sold religious items, toys and clothes. They had shops in Arab Street and Geylang. The Minangkabaus even formed an association at one time but this was subsequently banned during the Indonesia-Malaysia confrontation.

After Singapore became an independent state inthe majority of Minangkabaus either migrated to Malaysia or returned to Sumatra. Those who stayed in Singapore assimilated into the Malay community.

, , , Malay Singaporeans (Malay: Melayu Singapura, Jawi: ????? ???????? ?) are a local ethnic group in Singapore. Recognised as the indigenous people of the country, the group is defined as Singaporean who is of Malay ethnicity or whose ancestry originates from the Malay world. Local Malay Singaporeans constitute 15of the country's citizens, making them the second largest ethnic @6inchmalay

Not many Minangkabaus brought their wives or women with them to Singapore. As such, many married the local Malay women and did not maintain strong ties with the other Minangkabau communities.

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Byit was estimated that there were Minangkabaus family in Singapore and almost all of them were Singapore citizens. The Banjar people originated from the southern and eastern coast of Kalimantan in Borneo.

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Malaysian teenager Ain Husniza Saiful Nizam uses her phone to check on the comments towards her TikTok video in her bedroom in Kuala Selangor, Malaysia April 29, The hashtag began trending as Ain explored the backlash she received from some students and teachers, who accused her of drawing negative attention to her school. She also received a rape threat from a schoolmate, as well as lewd remarks about her appearance from some social media users.

Ain's parents said they were initially unsure of how to respond but decided to report the teacher's remarks and the rape threat to the police. my younger children will probably go through this too with the same teacher," said Ain's mother, Norshaniza Sharifudin, who has five children.

Police have vowed to investigate Ain's complaint while the women's ministry on Thursday called for stronger action over rape jokes, sexist remarks and body-shaming.

The country's education ministry said on Wednesday it would investigate. Cheryl Fernando of education advocacy group Pemimpin GSL said students like Ain represented a new generation who were not afraid to use social media to speak up.

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