Issn: 0219-8126 - National Library Singapore

procurement of election management technologies, as recognized by the Supreme Court,greatly increased the likelihood of future challenges. Additionally, the overall conduct of theelections and the tallying process did not occur in a manner which would guarantee theirintegrity or minimize the likelihood of court challenges.The history of previous lawsuits, investigations by the Ethics and Anti-CorruptionCommission and the fact that the IEBC has been the subject of over 180 court petitions todate, are clear indications of significant shortcomings by a body tasked with upholding theprinciple of conducting free, fair, transparent, credible, accurate and efficient elections.According to the Commission’s enabling legislation, these include ethical conduct, (Article25(g) of the IEBC Act) and the discharge of all duties in a professional, timely and efficientmanner, in line with the rule of law, under Article 4(c) of the Commission’s own Code ofConduct.Similarly, the refusal of IEBC Commissioners to take an oath prior to reporting the results ofthe election raises grave concerns that individual IEBC employees do not have faith in theprocess which produced these results. As their own standards for personal integrity do notallow them to vouch for the accuracy of the numbers being produced before theParliamentary Committee on Justice and Legal Affairs, the public can have little confidencein these results. In their defiance of a parliamentary committee order, the commissionerslost a significant opportunity to reaffirm their own and the public’s confidence in the resultsbeing released this month by the IEBC.Failure to meet initial and subsequent deadlines has created a widespread public perceptionof incompetence and divisions within the IEBC. If tallying is done correctly, there can beonly one set of numbers and one opinion from the IEBC. In order for the outcome of theelection to have been announced, the results must have been tallied and have remained inthe custody of the IEBC. These must now be released to the public in their entirety, with theguarantee that they are the final and official results of the March 2013 Election, in keepingwith the IEBC’s mandate, Kenyan election law, and the East African Community Principlesfor Election Observation, Monitoring and Evaluation, to which Kenya is a signatory.Failure to release electoral results immediately following the conclusion of the election inaccordance with Section 39(1) of The Elections Act of 2011 has raised concerns aboutdiscrepancies between figures released for total votes cast, presidential votes cast, andgubernatorial votes. The on-going election petitions have led to judicial orders for recounts.Evidence of tallying discrepancies was admitted by IEBC officials leading to the declarationof a new winner in Kibwezi West.Accordingly, we hereby affirm our request for the immediate and comprehensive finalresults of the election, for all elective positions and all polling stations, without further delay,and bearing the full authority of the Independent Electoral and Boundaries Commission.KPTJ 22/7/13

director’scolumn“The Legacy of Tan Kah Kee and Lee Kong Chian” exhibition was launched on 18 July 2008.This tells the story of two of Singapore’s most well-known entrepreneurs and philanthropists,who had such a big heart for charity that their names live on till today. Do visit the exhibitionat Level 10 of the National Library and find out how the generosity of these philanthropistsmade a positive difference to the lives of so many people. The exhibition is on till 31 December2008.In this issue, you will find a research article written by our Lee Kong Chian Research Fellow,Tran Ky-Phuong. In his article titled “Interactions Between Uplands and Lowlands Through the‘Riverine Exchange Network’: An Exploration of the Historical Cultural Landscape of CentralVietnam”, Tran Ky-Phoung explained how exchanges between people on the Thu Bon riverbasin and the ‘salt roads’ laid the economic and political foundations of Central Vietnam. Ifyou would like to find out how you can apply for the Lee Kong Chian Research Fellowship, thebrochure and application form are available for download at http://www.nl.sg (click on "SiteMap", followed by "Lee Kong Chian Research Fellowship").To remember the late David Marshall, whose birthday was exactly 100 years ago, we presentthe article “Icon of Justice: Highlights of the Life of David Saul Marshall (1908 – 1995)” writtenby Ang Seow Leng, Senior Librarian, National Library. This is a heart-warming piece. It celebratesthe life and accomplishments of Singapore’s first Chief Minister.This issue also features the Gibson-Hill Collection, a Malayan treasure containing rarecollections on birds, boats and ships, travels and voyages, and accounts on early Malaya. DrCarl Alexander Gibson-Hill (1911-1963) was the Director of the Raffles Museum (now calledthe Singapore History Museum) from 1958 to 1962. During his lifetime, he acquired a valuablecollection in the fields of history, art, archaeology, zoology and ornithology. His collection waspurchased by Mrs Loke Yew, mother of Dato Loke Wan Tho (1915-1964), the first Chairmanof the National Library Board from 1960 to 1964, and an influential businessman of his time,heading the Cathay Organisation chain of cinemas. Mrs Loke presented the collection to theNational Library in June 1965. At the time of its purchase, the Gibson-Hill Collection wasconsidered one of the most outstanding private collections of its kind in this part of theworld.The other collection we have highlighted in this issue is the Lim Kong Thing Collection. Thiswas donated to the National Library in 2007 by Mr Lim's youngest son, Mr Lin Qiong, a retiredteacher and writer. The collection comprises some 800 pages of Chinese documents offeringan insight into the Chinese diaspora of pre-WW2 Malaya and Southeast Asia during the firsthalf of the 20 th century. The collection has been digitised for easier online access.We are also pleased to announce the launch of the architectural book “The NationalLibrary of Singapore: Redefining the Library" on 22 July 2008. The book illustrateswhat makes the National Library building a green building in Singapore. It isavailable for sale and details can be found on page 43.We hope you will enjoy reading this issue. Do send us your valuable commentsand feedback.Ms Ngian Lek ChohDirectorNational Librarybiblioasia |

f e a t u r eInteractions Between Uplands andLowlands through the‘RiverineExchangeNetwork’:An Exploration of the HistoricalCultural Landscape of CentralVietnam 1by Tran Ky-PhuongLee Kong Chian Research Fellow,National LibraryMap of Vietnam locating the Thu Bon River ValleyImage extracted from Yamagata Mariko. (2006). “InlandSa Huynh Culture along the Thu Bon River valley in CentralVietnam”, p. 169. Edited by Elisabeth Bacus, Ian Glover &Vincent Pigott. Singapore: NUS Press.All rights reserved, NUS Press, 2006In this paper, I have used the term ‘upland’ to indicatethe higher land in the upstream areas. The Vietnamese incentral Vietnam have divided the land in this region intothree parts from west to east, called mien nguoc, trungdu and mien xuoi, which may be referred to in English asupland, midland and lowland.In this paper, I examine the history of the riverine-based uplandlowlandexchange network in the Thu Bon river basin of QuangNam province in central Vietnam, by providing a detailed picture ofthe exchange network and the political economies of the Champakingdom(s) and of Central Vietnam.I also argue that land routes—which were known to the locals as‘salt roads’—complemented the rivers in the creation of the lowlandand upland exchange network. Together, rivers and roads broughtpeople from diverse geographical areas and ethnicities together toforge the economic and political foundations of Central Vietnam.Central Vietnam is regarded by historians as a site of cultural interactionsbetween the uplands and lowlands, and between northand south. According to Bennet Bronson’s ‘upstream-downstream exchangenetwork’ model, the riverine exchange network system typicallyfeatured a coastal-based trade center, which was usually locatedat a river mouth as an entrepôt port. There were also distant upstreamor inland trading centers, which functioned as ‘feeder stations’ or initialconcentration points for products originating from more remoteparts of the river watershed. People living in upland or upriver villagesproduced and transported these forest products to the river mouthtrading center, where they found a larger population through whichthey could tap into ‘a more productive and technologically advancedeconomy’. 2Bronson’s model has been applied by scholars studying the historyof early states in Peninsular Malaysia and Sumatra, as well asChampa, an ancient Hindu kingdom in central Vietnam. This modelcorresponds equally well with the geographical conditions of centralbiblioasia |

f e a t u r einternational relationship between the SaHuynh culture, India, and China, thattook place in the following stages:firstly, from the 5 th century BCE tothe 2 nd century CE, central Vietnam(the Thu Bon river basin) was a meetingground between two cultural currents, i.e.Chinese influences from the North and Indianinfluences from the South. The numberand kinds of imported items indicated thatthe Chinese influences from the North wasstronger than the Indian influences from(Siva)”. 3 This Cham inscription is thebest evidence available that this areawas previously ruled by Cham kings.In the Thach Bich community, a prehistoricarchaeological site was alsouncovered in August 2001. Thus, wecan conclude that the ‘upland-lowlandexchange network’ was already establishedby the Cham people (the urangCampa) as early as the 7 th century, oreven before the Champa period.Several Cham artifacts have beenthe South. Secondly, during the later period,from the 2 nd to the 5 th century CE,The Chinese bronze vessels of the prehistoric SaHuynh culture found in the lowlands of Quangfound in the famous riverine marketsof the Thu Bon basin, providingevidence that all of these plac-Nam provinceIndia and China both had equal influenceCourtesy of Dr Lam My Dzungupon central Vietnam. However, the Indianes were related to past Champainfluence became more dominant in the region from the5 th century CE onwards. The cultural space of the Sa Huynharchaeological sites in Central Vietnam, from the coastal regionup to the mountainous area, exactly overlapped thoseof the Champa kingdom(s) or polities that emerged duringthe successive centuries.historical sites. Therefore, we might also argue that thepatterns of interaction between lowlands and uplands inthis region were already established in ancient times inorder to collect forest products for export, even beforethe heyday of the port city of Hoi An in the 17 th and 18 thcenturies. Then, it was known as “the nexus of a far-flungnetwork of commerce and trade, making it one of theThu Bon – The Longest of the Main Rivers in Central VietnamThu Bon River in Quang Nam province is the longest of themost important export and transhipment markets in theSouth China Sea”. 4main rivers in central Vietnam. The average amount of rainfallin this area is approximately 4,000 mm per year. Thanksto this huge amount of rain, the Thu Bon River is full ofwater all year round. This is the main stream connecting themountainous and coastal areas, and it has played an importantrole in the exchange of goods between the uplandsand the lowlands. Since the 5 th century CE, the river wasworshipped by the Cham dynasties as a holy river namedMahanadi (Great River) or Goddess Ganga, the consort ofGod Siva.The Thu Bon basin is the meeting place of allthe main streams in Quang Nam province.Several prosperous markets along the ThuBon River have served as collecting placesfor the forest products headed for theport city of Hoi An.Along the upper reaches of Thu BonRiver is the junction between the mountainousarea and the midland at HonKem-Da Dung Wharf of the Thach Bichcommunity, where a 7 th century Chamstele was found. The inscription stated thatthe stele belonged to King Prakasadharma ofThe ‘Upland And Lowland Exchange Network’ During theChampa Period (from the 2 nd to the 15 th centuries CE)The economy of the Champa kingdom(s) or polities, 5 beyondits agricultural and fishing base, was largely centredon the coastal trade with India, China and the otherlands of Southeast Asia. Champa was the closest sourcefrom which China could import many luxury goods, suchas ivory, rhinoceros horns, cinnamon, aromatic woods andspices, while port-entrepôts located along the coastprovided useful shelter, fresh water and firewoodfor ships travelling along the coastfrom South Asia to East Asia. Thus, theChampa kingdom(s) provided someof the most significant middlemen inthe South Sea or Nanhai trade.The richness of the Cham sovereignscan be seen from religiousarchitecture. Examples of such architecturecan still be found in alarge number of Hindu and Buddhistbrick temple-towers in central Vietnam.The most remarkable of these temples arethe 7 th The Indian agates and beads of thecentury CE, “Sri Prakasadharma, kingfound in the Hindu complex of the Myprehistoric Sa Huynh culture found inof Campa always victorious, master of the Quang Nam province.Son Sanctuary, including 68 temple-towersland, … has installed here the god Amaresa Courtesy of Dr Lam My Dzungbuilt from the end of the 4 th to thebiblioasia |

f e a t u r e13 th century CE. These have been included in the UNESCOWorld Cultural Heritage List since 1999. There is also theDong Dzuong Monastery complex that was built in 875CE,now one of the most significant Buddhist historical architecturalsites in Southeast Asia.The inhabitants of the Champa kingdom(s) (known asthe urang Campa), were considered by historians to havebeen very accomplished merchants. Based along the mainrivers in the region, they established an economic networkfor exchanging goods between the upland and lowland areas.These merchants handled the exchange of commoditiesbetween the coastal people and the inland people ofthe mountainous areas.The Katu People as the UplandersQuang Nam province’s mountainous area is the homelandof the Katu people, who are Mon-Khmer speakers. TheKatu population of Vietnam, which now numbers about25,000, have treasured and sustained their own ancienttraditional culture very well. The majority of the Katu peopleare living mostly in the Sekong province of Laos PDR,along the border with Vietnam. They still retain “a wealthof interesting customs, traditions, knowledge and folkloreabout astrology, medicine and other sciences”. 6The scattered villages of the Katu people in Quang Namprovince were built from the upper reaches all the waydown to the lower reaches of the main rivers in this area.Nowadays, the Katu people who live closest to the lowlandare concentrated at Phu Tuc hamlet, west of Danang City,about 15km from the seashore. The Katu people also callthemselves ‘Phuong’, meaning ‘people living in the upperland in the jungle’.Salt is the most important item of trade between lowlandersand uplanders. Salt was emphasized in most ofthe studies of uplanders. They even built a main tradingroute called ‘the road of salt’. In the mid-20 th century, theFrench ethnologist, Jacques Dournes (Dam Bo), succinctlydescribed this ‘great road’ from the highland to the coastin his monograph on the ethnic people in the highland ofcentral Vietnam. 7 The Salt Road connected uplands andlowlands and brought people together, not only for theexchange of commodities, but for cultural and intermarriagereasons as well. Even now, local Kinh people in thelowlands and Katu people living in the uplands still carryout the trade in salt within the Thu Bon basin. 8The trading of salt with lowlanders in the early 20 th centurywas recorded in a Katu folksong:“He is the master of salt,We are always his friends,Because he provides us with buffalos to eat,And makes trading convenient,We drink a cup of rice wine with him,Our village communal house is his house,Because he is strong and wealthy,We want to make friends with him”. 9The ‘Upland-lowland Exchange Network’ in Central Vietnam:the Patterning of Multiethnic Coexistence in the RegionBecause of its geographical location midway betweenNorth and South Vietnam, Quang Nam province is a meltingpot of cultures. This accounts for the coexistence ofMalayo-Polynesian speakers and Mon-Khmer speakers, aswell as the Kinh people or Vietnamese speakers among theformer local people. During the pre-Vietnamese period, inthe 16 th century, people in the Thu Bon basin spoke theirown Cham language and maintained the old customs ofthe Cham. These lowlanders may have started speakingVietnamese sometime during the 17 th century. Linguisticmixture is clearly reflected in the unique dialect of the Vietnamesespeakers who live in the Thu Bon basin.The Thu Bon River (Mahanadi or Ganga Holy River)with the My Son Mountain (Mahaparvata or SivaHoly Mountain) in the backgroundThe Cham Hindu My Son B5temple built in the 10 th centuryMy Son Sanctuary, the largest Hindu templeof Champa kingdom built from the 4 th to 13 thcentury CEbiblioasia |

f e a t u r eThe colourful traditional culture of the Katupeople in the uplands of central VietnamLife in the ancient Hoi An port-city is still closely associated with waterThe cultural elements of the Champa Kingdom(s) stillpersist in central Vietnam. The Cham cultural influenceswere still very strong in the 16 th and 17 th centuries, whenthis region was called Ke Chiem or Xu Chiem, meaning the‘Territory of Champa’, according to most of the accountswritten by Westerners and Japanese who came to centralVietnam or Cochin-China at that time. Historical and linguisticevidence clearly indicate that a pattern of coexistencehad long characterised the interactions among thepeople in the Thu Bon basin in particular, as well as in centralVietnam as a whole.The author wishes to acknowledge the contributions of AssociateProfessor Bruce Lockhart, Department of History, Facultyof Arts and Social Sciences, National Universityof Singapore in reviewingthe paper.ENDNOTES1 Bennet Bronson, “Exchangeat the upstream and downstreamends: Notes toward afunctional model of the coastalstate in Southeast Asia”, inEconomic Exchange and SocialInteraction in Southeast Asia:Perspectives from prehistory,history, and ethnography, ed.Karl L. Hutterer (Ann Arbor:Center for South and SoutheastAsian Studies, University ofMichigan, 1977), pp. 39-52.The Cham Buddhist bronzestatue of Laksmindra-Lokesvara madeat the end ofthe 9 th century2 The Sa Huynh culture was an Iron Age culture belonging to aperiod between 500BCE and 100CE. Most of its sites were foundin central Vietnam through the archaeological excavations carriedout since the beginning of the last century up to the presenttime. Sa Huynh is a small village on the coast of Quang Ngaiprovince in central Vietnam nowadays, where the first excavationof this culture was conducted in the early twentieth century byFrench archaeologists.3 Karl-Heinz Golzio (ed.), Inscriptions of Campà (Aachen: ShakerVerlag, 2004), p. 5.4 Charles Wheeler, “Re-thinking the Sea in Vietnamese History:Littoral Society in the Integration of Thuan-Quang, Seventeenth-Eighteen Centuries”, Journal of Southeast Asian Studies, 37 (1),Singapore: The National University of Singapore, 2006, p. 134.5 The Champa kingdom(s) of Vietnam is dated from late 2 ndcentury CE. Its territories ranged from south of the Ngang pass inQuång Bình province to Bình Thuân province (approximately betweenlatitudes 11° N and 18° N) in south-central Vietnam. Accordingto Chinese historical documents, in 192 - 193CE due tothe harsh rule of the Han Dynasty (206BCE - 220CE), the peopleof Tòng Lâm district (Xiang Lin) revolted, killed the local Chinesemandarin official, gained their sovereignty and established theirown independent state. It was first named Lâm Âp (Lin-yi) (192- 758), later known as Hoàn Vòng (Huan-Wang) (758 - 886), andthen Chiêm Thành (Zhan Cheng) (886 - 1471). The name ChiêmThành (Zhan Cheng) comes from Champapura in Sanskrit, thecity of Champa. The Champa kingdom(s) was basically located ona strip of land that was more than a thousand kilometers alongthe coast of central Vietnam. Recently, historians have arguedthat Champa kingdom was a composition of several independentstates/polities, which indicates that the kingdom was not oneunified political entity, but a federation of several regions whichhad their own political centers. In 1471, the capital city of thekingdom(s) known as Vijaya (in Binh Dinh Province today) wascaptured by the Vietnamese. A small Cham kingdom survivedunder Vietnamese influence, though its territory continued toshrink. In the 19th century, the last remnant of Champa wasformally absorbed by Vietnam. See: Bruce Lockhart and WilliamDuiker, Historical Dictionary of Vietnam (Maryland: The ScarecrowPress, 2006), p. 65 - 66.6 Nancy Costello, “Katu Society: A Harmonious Way of Life”,in Laos and Ethnic Minority Cultures: Promoting Heritage, ed.Yves Goudineau (Paris: UNESCO, 2003), p.163.7 Dam Bo (Jacques Dournes), Les Populations Montagnardesdu Sud-Indochnois (Numero special de France-Asie) (Lyon:Derain, 1950), pp. 3-47.8 Quach Xan,”Giac Mua”, in Ngoc Linh, chuyen de nghien cuu,sang tac ve Mien Nui & Tay Nguyen, No. 1 (Da Nang: Trung tambiblioasia |

f e a t u r eKhoa hoc Xa Hoi va Nhan Van, Dai Hoc Da Nang va Nha XuatBan Da Nang), pp.71-106. [“Seasonal Enemy”. In Ngoc LinhMagazine, Special Researches and Literary Works on MountainousArea and Central Vietnam Highland, No. 1 (Danang: Centerfor Social Sciences and Humanity of Danang University and9 Le Pichon, “Les Chasseurs de Sang”, Bulletin des Amis du VieuxHue, No. 4, 1938, p. 364.References1. Andaya, L. Y. (2008). Leaves of the same tree: trade and ethnicityin the Straits of Melaka. Honolulu: University of Hawai Press.Call no.: RSEA 305.80095951 AND2. Bellwood, P. S. (1997). Prehistory of the Indo-Malaysian Archipelago.Honolulu: University of Hawai’i Press.Call no.: RSEA 959.01 BEL3. Bronson, B. (1977). Exchange at the upstream and downstreamends: notes toward a functional model of the coastal state inSoutheast Asia. In K. L. Hutterer (Ed.), Economic exchange andsocial interaction in Southeast Asia: perspectives from prehistory,history, and ethnography (pp. 39-54). Ann Arbor: Center forSouth and Southeast Asian Studies, University of Michigan.Call no.: RSING 382.0959 ECO n.134. Costello, N. (2003). Katu society: a harmonious way of life. InYves G. (Ed.), Laos and ethnic minority cultures: promoting heritage(pp. 163–176). Paris: UNESCO.Call no.: RSEA q305.89594 LAO5. Dam, B. (1950). Les populations montagnardes du Sud-Indochnois.Lyon: Derain.Call no.: RSEA 950.05 FA6. Du‘o‘ng, V. A. (2001). O Chau Can Luc [The accounts of O Chauprefecture]. Hue: Thuan Hoa Publishers.7. Doan, T. T. (2006). Hoi An dialect. In The National Committeefor the International Symposium on the Ancient Town of Hoi An(Ed.), Ancient town of Hoi An: [international symposium held inDanang on 22-23 March 1990] (pp. 139–148). Hanoi: The GioiPublishers.Call no.: RSEA 959.703 ANC8. Dao, D. A. (1957). Su thanh lap nuoc Lam Ap [The formation ofLam Ap state]. In History of Viet Nam from the original to the XIXcentury (Vol.1). Hanoi: Van Hoa Publishing House.9. Dror, O., & Keith, T. (Eds.) (2006). Views of seventeenth–centuryVietnam: Christoforo Borri on Cochinchina & Samuel Baron onTonkin. Ithaca: Southeast Asia Program Publications, SoutheastAsia Program, Cornell University.Call no.: RSEA 959.703 VIE10. Hickey, G. (1982). Sons of the mountains: ethnohistory of the Vietnamesecentral highlands to 1957. New Haven: Yale UniversityPress.Call no.: RSEA 959.7004999 HIC11. Quach, X. (2000). Giac Mua [Seasonal enemy]. Ngoc Linh,chuyen de nghien cuu, sang tac ve Mien Nui & Tay Nguyen [NgocLinh Magazine, Special Researches and Literary Works on MountainousArea and Central Vietnam Highland], 1, 71-106.12. Lam, T. M. D. (2006, March). Regional and inter-regional interactionsin the context of Sa Huynh culture: with regards to the ThuBon Valley in Quang Nam Province, Vietnam. Paper presented atthe 18 th International Congress of Indo-Pacific Prehistory Association,University of Philippines, Manila.13. Le, P. (1938). Les Chassuers de Sang. Bulletin des Amis du VieuxHue, 4, 357-409.14. Le, Q. D. (1977). Phu Bien Tap Luc, Le Quy Don Toan Tap, Tap 1[Desultory notes from the frontier, completed works of Le QuyDon (Vol. 1)]. Hanoi: Nha Xuat Ban Khoa Hoc Xa Hoi.15. Li, T. (1998). Nguyen Cochinchina: southern Vietnam in the seventeenthand eighteenth centuries. Ithaca, NY.: Southeast AsiaProgram, Cornell University.Call no.: RSEA q959.703 LI16. Lockhart, B., William, D. (2006). Historical dictionary of Vietnam.Lanham, Md: The Scarecrow Press.Call no.: RSEA 959.7003 LOC17.18.19.20.21.22.23.24.25.26.27.28.29.30.31.32.33.Manguin, P. Y. (2002). The amorphous nature of coastal politiesin Insular Southeast Asia: Restricted centres, extended peripheries,Moussons, 5 , 73-99.Nakamura, R. (1999). Cham in Vietnam: dynamics of ethnicity(Ph.D. Dissertation, University of Washington).Nguyen, H. T. [Ed.]. (2001). Tin nguong tho Mau o mien TrungViet Nam. [The cults involving worship of the Holy Mothers inCentral Vietnam]. Hue: Thuan Hoa Publisher.Reid, A. (2000). Charting the Shape of Early Modern SoutheastAsia. Singapore: Institute of Southeast Asian Studies.Call no.: R 959 REISalemink, O. (2003). The Ethnography of Vietnam’s CentralHighlanders: A Historical Contextualization, 1850-1990. London:RoutledgeCurzon.Call no.: RSEA 306.0899593 SALSouthworth, W. (2004, August). River settlement and coastaltrade: towards a specific model of early state development inChampa. Paper presented at a Symposium on new scholarship onChampa, Asia Research Institute, National University of Singapore.Southworth, W. (2004). “The coastal states of Champa”. In IanG. and Peter B. (Eds.), Southeast Asia: from prehistory to history(pp. 209-233). New York: London: RoutledgeCurzon.Call no.: RSEA 959 SOUTaylor, P. (2004). Goddess on the rise: pilgrimage and popularreligion in Vietnam. Honolulu: University of Hawaii Press.Call no.: RSEA 299.592 TAYTran, K. P. (2002). Gop phan tim hieu ve nen van minh cua vuongquoc co Champa tai mien Trung Viet Nam [A contribution tothe comprehension on the civilization of the ancient ChampaKingdom in Central Vietnam], Nghien cuu & Phat trine [Journalof Research and Development], 3(37) & 4(38), 63-74 & 71-78.Tran, K. P. (2004). Buoc dau tim hieu ve dia-l ch su cua vuongquoc Chiem Thanh (Champa) o mien Trung Viet Nam: Voi sutham chieu dac biet vao ‘he thong trao doi ven song’ cua luuvuc song Thu Bon o Quang Nam [Preliminary research on thehistorical geography of the Champa kingdom in Central Vietnam:in regard to ‘riverine exchange network’ of the basin of ThuBon river in Quang Nam Province], Thong tin Khoa hoc, Thang[Scientific Reports], 3.Tran, K. P. (2004). Vestiges of Champa civilization. Hanoi: TheGioi Publishers.Call no.: RSEA 959.703 TRAWang, G. (2003). The Nanhai trade: early Chinese trade in theSouth China Sea. Singapore: Eastern University Press.Call no.: RBUS 382.0951059 WANWheeler, C. (2006). Re-thinking the sea in Vietnamese history:littoral society in the integration of Thuan-Quang, seventeentheighteenthcenturies. Journal of Southeast Asian Studies, 37 (1),123-152.Wheeler, C. (2006). One region, two histories: Cham precedentsin the history of the Hoi An region. In Nhung T.T. and AnthonyR. (Eds.), Viet Nam: borderless histories (pp.163-193). Wisconsin:The University of Wisconsin Press.Call no.: RSEA 959.7 VIEWisseman, J. (1990). Trade and state formation in the MalayPeninsula and Sumatra, 300BC-AD700. In J. Kathirithamby-Wellsand J. Villiers. (Eds.), The Southeast Asian port and polity: rise anddemise (pp. 39–60). Singapore: Singapore University Press.Call no.: RSING 387.10959 SOUYamagata, M. (2004, August). Tra Kieu of the second and thethird centuries A.D.: the formation of Linyi (Champa) from thearchaeological point of view. Paper presented at a Symposium onNew Scholarship on Champa, Asia Research Institute, NationalUniversity of Singapore.Yamagata, M. (2006). Inland Sa Huynh Culture along the ThuBon River valley in Central Vietnam. In Elisabeth B., Ian G. &Vincent P. (Eds.), Uncovering Southeast Asia’s past (pp. 168-183).Singapore: NUS Press.Call no.: RSING 959.01 EURbiblioasia |

f e a t u r eJusticeIcon ofHighlights of the Life ofDavid Saul Marshall(1908-1995)Ambassador with an orchidReproduced from The Jews of Singapore.All rights reserved, Suntree Media, 2007.by Ang Seow LengSenior Librarian,Lee Kong Chian Reference Library,National LibraryDavid Saul Marshall was born in a flat over a Chinesecoffin shop at No. 81, Selegie Road, on 12 March 1908, toa Sephardic Jewish family. 1 Ambassador Chan Heng Cheedescribed him as a person who is “fired with optimism andpurpose”. 2 Throughout his illustrious life and career, he madean impact on people’s lives.Becoming David MarshallAnimal energy, more animal energy and stillmore animal energy. 3From a young age, Marshall had shown intolerance towardsinjustice and discrimination. As a six-year-old child, hepunched a Eurasian student when the student called hima Jaudi Jew and demanded that he brushed his shoe. Herefused to apologise for the act and was sent off by theteacher to stand at a corner. On another occasion, Marshallwitnessed his friend, an American boy dancing an Indian jigand bullying another Chinese student, calling him ‘Chink!Chink! Chinaman!’ 4 Marshall lunged at the American boyand according to him, by the time the teacher pulled themapart, “that cement corridor was streaked with red like amodern painting”. 5As a young child, Marshall often suffered from poor health.Frequent bouts of malaria affected his schooling. However,his drive and determination ensured that he would stay at thetop of his class most of the time, earning him the nicknames“Professor Longshanks” and “Professor Lamppost”. 6On the eve of the possibly life changing examination for theprestigious Queen’s Scholarship, he developed tuberculosisand had to pull out of the examination. He was sent off toSwitzerland to recuperate. It was during that period of timewhen he was learning French, that he became inspired byFrench ideas of equality and justice, prompting him to gothrough what he termed a “personal revolution” to engagein a lifelong passion for all things French. 7To finance his studies, Marshall did a broad range of jobs:textile representative, salesman selling corks and cars, clerkin a brokerage firm and later in a shipping company. 8Everything was thrown into chaos when the war started.Marshall joined the Singapore Volunteer Corps in 1938 andwas later interned as a Prisoner of War during the JapaneseOccupation. He was moved from Changi Prison to a campat Race Course, and then drafted to set sail to Hokkaido,Japan, to work in an industrial area at Hakodate. After that,he also worked in forced labour camps at Yakumo, Muroran,and Nishi Ashibetsu. Together with his fellow inmates, theyhad to endure hunger, the freezing cold, hardship andcruelty lashed out at them. 9 Even during such trying times,he continued to stand up against injustice and ill-treatment,earning the praise of fellow prisoner, Aaron Williams, whoremembered that “[even] the sleek and sometimes cruelcamp commandant fell for his tactful and persuasive appealsbiblioasia | 10

f e a t u r efor the betterment of conditions. He was always comfortingthe sick in our little hospital and by word and deed, heradiated courage and confidence”. 10When Marshall returned to Singapore after the end of thewar, he played an active role as the Founder Secretary ofthe Singapore War Prisoners’ Association. He fought for theinterests of the prisoners of war families in their claims forcompensation for loss, and for recognition and assistance.His experience as a prisoner-of-war, facing hard conditionsand atrocities, tested his endurance and fighting spirit. Itperhaps also shaped his dislike for the death penalty andhelped to make him a passionate, humanitarian criminallawyer. He believed that “[to] take a life is to cheapen humanlife… it has to be a last resort in extreme cases.” 11Marshall was also concerned with the well being of theJewish community after the war and wasted no time andworked to set up the Jewish Welfare Board in 1946. Hebecame its first democratically elected president, a positionhe held for six years. His leadership and contributions to thecommunity won him great respect.Marshall did not merely care for the Jews residing inSingapore. After his resignation as Chief Minister, he acceptedan invitation from China’s People’s Institute of Foreign Affairsfor a two month visit from August to October 1956. Duringthis trip, Marshall took the chance from a conversation he hadwith Premier Zhou Enlai about agreeing to allow the Chineseto spend their last days in China and be buried there, to bringattention to the plight of more than 500 Jews stranded inChina who would also like to “join their ethnic group in theirspiritual homeland.” 12 Majority of these Jews were Sovietcitizens caught in the civil war between the nationalists andthe communists. Marshall was instrumental in securing exitpermits for them to leave China for Israel.Marshalling the PeopleI was the midwife of independence. 13The immediate postwar years saw the Southeast Asiancountries struggling to gain independence from their colonialmasters. Marshall entered politics in the early 1950s to realisehis ideal of helping to build a multi-ethnic independentSingapore.Marshall upheld the values he treasured most: humandignity, self-respect and the freedom to develop one’spotential to the fullest. He wanted Singapore to be “freefrom the blood-sucking exploitation of racial domination”. 14In the pre-Independence days, the Cricket Club was reservedonly for Europeans. Marshall recalled, “I gave them theircomeuppance by turning my loudspeakers on to the CricketClub at lunch time during my campaign for elections underwhat I called the Old Apple Tree… and lambasted its membersfor arrogant racism”. 15Marshall became Singapore’s first Chief Minister electedunder British rule in April 1955. It was not an enviable position.He had to assert his position as Chief Minister among theBritish, while at the same time face the continuous growth ofMalaya’s Communist movements that threatened the stabilityof the country, numerous violent strikes and demonstrations,and the lack of food, resources, housing and jobs.Honouring his promise, Marshall resigned in June 1956,just after 14 months in office when he failed to obtain self-Prisoner of War, 1945Reproduced from A sensation ofindependence: David Marshall, apolitical biography.All rights reserved, Times BooksInternational, 2001.David Marshall addressing thecrowdsReproduced from Singapore’sstruggle for nationhood, 1945-59.All rights reserved, UniversityEducation Press, 1971David Marshall with his supportersReproduced from Singapore’s struggle for nationhood, 1945-59.All rights reserved, University Education Press, 1971biblioasia | 11

f e a t u r egovernment for Singapore during the firstconstitutional negotiations with the Britishgovernment. However, he continued tobe active in politics until 1963 when helost in the Legislative Assembly GeneralElections, during which he campaigned asan independent candidate in the Ansonconstituency.Even though he did not manage tofollow through a number of the good ideashe supported or introduced during hisyears in politics, the People’s Action Partysubsequently translated some of these ideasinto policies. Some of the policies include thecreed of multilingualism and multiracialism,an education policy for nation building, andthe Central Provident Fund.During his tenure as Chief Minister, Marshall introduceda weekly “Meet the People” session to close the gap andenhance understanding between the Civil Service and thepeople. His attempt to bring the government closer to thepeople prompted the Singapore Tiger Standard to commenton 30 October 1955, that “[it] can be safely said that [in]the past six months the government has learnt more aboutthe people’s problems than in the past years”. 16 To this day,the government still uses similar sessions to gather feedbackfrom the grassroots.Marshall credited Tan Lark Sye for emphasising to him,the issues of Chinese citizenship and multilingualism. 17Mainly because of that, multilingualism in the Assembly andparity of multilingual streams of education were introduced.During Marshall’s China trip in 1956 after his resignation asChief Minister, he sought and obtained clarification fromPremier Zhou Enlai on the issue of nationality of the Chinesein Singapore. Premier Zhou explained that the ChineseGovernment was keen to engage in a friendly relationshipwith Southeast Asia, and that the Overseas Chinese “shouldadopt the nationality of their country of residence”. 18 Hence,220,000 China-born Chinese residents were given a choiceof accepting the offer of Singapore citizenship.Passionate Defender for the UnderprivilegedIn court I am afraid neither of God nor of the devil. 19All rights reserved, UniversityEducation Press, 1971Although he would have preferred to study medicine andpsychiatry, Marshall decided to study law in 1934 due tofinancial constraints. After returning from his studies inEngland, he was called to the Bar in February 1938. Within ayear, he had established himself as a promising lawyer.In a career that spanned 41 years; Marshall was aninspiration to others. He defended a widerange of criminal cases: armed robbery,corruption, drug trafficking, forgery, fraud,murder, rape and tax evasion. Alex Josey’sThe David Marshall Trials highlighted someof the sensational trials he was involved in.Marshall once said that he went into criminallaw because he felt that was where fellowcitizens were most vulnerable. Marshall feltthat if they could go to someone whom theyhad faith in, they would feel comfortable,so that even if they were to lose the case,they would feel that they had “somebodyto protect them…” 20Marshall was always prepared for hisday in Court. With just five hours of sleep,he would ask the telephone company to wake him up at2am. Then in the quiet of the night, he would work throughhis case and arrive in Court at 8.30am. His dedication andcommitment to each case made his opponent work just ashard. In a speech given during a fundraising dinner, ProfessorTommy Koh, Ambassador-At-Large and Marshall’s formerstudent recalled “the sight of young prosecutors cringingat the sight of the legendary David Marshall waiting to eatthem for breakfast”. 21Supreme Court judge Justice M.P.H. Rubin recalled, “Idon’t think I have ever seen anyone as good as Mr Marshallor even close to him.” 22 Lawyer Harry Elias said in a tribute toMarshall that he was “[as] a man, a giant. Robust in his lovefor life, compassionate as a champion for the underdog. As alawyer, a beacon. Everybody wanted to be a David Marshall.He was the last of his kind.” 23 Marshall retired from the Barat the age of 70 in 1978, on being appointed as Singapore’sfirst Ambassador to France.Marshall received numerous honours and awards forhis work in the legal profession. He became an HonoraryMember of the Law Society in December 1978. In recognitionof his contribution to the legal profession, he was conferredDoctor of Laws Honoris Causa by the National Universityof Singapore in September 1987. He receivedthe highest honour bestowed by the legalprofession, when the Singapore Academyof Law made him an Honorary Memberand Fellow for Life in 1992. To honour hisoutstanding contribution, the NationalUniversity of Singapore’s Law Faculty setup the David Marshall Professorship in LawDavid Marshall as a young lawyerReproduced from The Jews of Singapore.All rights reserved, Suntree Media,2007biblioasia | 12

f e a t u r ein June 1993. A total of S$1.5million was pledged within ashort period of one and a halfyears.After his distinguishedachievements as an Ambassadorfor 15 years from 1978 to 1993,Marshall continued his connectionwith the legal profession bybecoming a consultant to theestablished law firm, Drew andNapier in October 1993. He embracedhis new post with enthusiasm,saying that it gave him anew lease in life.Service for the CountryI have been in the wilderness for more than 20 years andI ached to serve my country. 24At the age of 70 in May 1978, Marshall was appointed asSingapore’s first Ambassador to France, and subsequently,also to Spain, Portugal and Switzerland. He was well-knownas the Ambassadeur a orchidée (the Ambassador with anorchid) as he would wear an orchid on his lapel at everyofficial function.Senior Minister Goh Chok Tong recalled that, asAmbassador, Marshall would drop him notes occasionally onideas that he believed Singapore could adopt. These notesdemonstrated “his deep love for Singapore and desire forSingapore to do well”. 25He retired 15 years later due to deteriorating eyesight. Thethen Senior Minister Lee Kuan Yew praised him for carryingout his duties with zeal and vigour. His enthusiasm, charismaand drive resulted in strengthening Singapore’s relations withthe French. The number of French firms in Singapore wassaid to have increased from 180 to more than 400 during histenure as an Ambassador. 26In France, Marshall was well known and popular. Inrecognition of his humane work and service, he receivedFrance’s highest award, the Chevalier de la Legion d’Honneurin 1978. 27 While in 1989, he was given the honour oflighting the flame beneath the Arc de Triomphe in an eventto commemorate the end of World War I. Since 1923, theFrench war veterans have lit the flame daily to pay tribute tothose who fought and died for their country in past wars. 28In 1990, he was awarded the Meritorious Service Medalin recognition of his immense contributions to the progressof Singapore.David Marshall with Premier Zhou EnlaiReproduced from Letters from Mao’s China.All rights reserved, Singapore Heritage Society, 1996.Thoughts for SingaporeDespite the blemishes,I consider myself lucky to be aSingaporean.It’s like winning a major lotteryin life. 29Marshall never stopped showingconcern for the development ofSingapore. Prior to Singapore’sindependence, he was vocalin expressing his views onthe British colonialists andchallenged the boundaries set by them whenever he could.Well-cited examples include the use of green ink in retaliationof being told not to use the red ink that was reserved for theGovernor, and wearing a bush jacket to important functionsinstead of formal clothing. He wanted Singapore to be runby her own people, with their own protocol. He tirelesslyshared his dreams of Singapore gaining independence withthe people.In the later years when he was no longer politically active,Marshall continued to express his thoughts on improvementsthat could be made in Singapore. They consisted of a broadrange of issues. He was upset about the high legal feescharged by lawyers as he believed that the legal professionwas a calling and not money-making business. 30 He did notagree with the Maintenance of Parents Bill; he felt that it wasimportant to have a jury system; and he was always againstthe death penalty and caning.Marshall was disturbed by the show of political apathyamong Singaporeans, the lack of constructive criticism,the lack of press freedom, and widespread demonstrationof materialism. He also felt that it was important to have aloyal and honest Opposition in Singapore, and argued, that“the duty of an [Opposition] is to respect, to praise and toencourage valuable contributions by the government to thewelfare of the country, and to criticise where the governmentis flat-footed or fails”. 31Marshall was proud of what the government had donewithin a short span of time. In an incident that happenedduring his ambassadorial tenure, he tried for 10 yearsto persuade Madrid to allow SIA to fly there. He wassuccessful in persuading people along the line of authoritytill he reached the international relations vice-president ofAir Iberia. His reason for refusal was that the SingaporeAirlines was “ruthlessly efficient”. Marshall thought it wasa “lovely phrase” which showed how much the country hasprogressed since Independence. 32biblioasia | 13

f e a t u r eWhen asked about his thoughts on Singapore’s economicsituation in 1994, Marshall said the he was “in awe of theeconomic and social growth… in the last 40 years” and feltthat the “administrative and good sense of the governmentis astounding”. 33 Reflecting upon his time as Chief Minister,he felt that he “would never have been able to achieve whatthe PAP have achieved pragmatically” and added that hewould have perhaps “sought to give a human face to theirremarkable pragmatic achievements”. 34In an interview published in Asiaweek, Marshall added thatthe government lacked “a feeling for the human spirit andthe development of the graces of living, the developmentof the human mind” but he was optimistic that Singaporewould achieve her potential of becoming a “lighthouse inSoutheast Asia”, though he said he might not live to seethat day. 35Joy for LivingI see life as a miracle of joy. 36When interviewed about places in Singapore that held specialmemories for him, Marshall shared that the Botanic Gardenswas a place where he used to visit with his family as a child.The family used to have picnics there and enjoyed tea and icecream from a tea kiosk. 37As a result of his love of art, the Botanic Gardens todayowns three beautiful bronze sculptures, which are gifts fromMarshall. He commissioned British sculptor Sydney Harpleyto create: Girl on a Swing (1984), Girl on a Bicycle (1987)and Lady on a Hammock (1989). According to his wife, JeanMarshall, he “gave the three statues… to the people ofSingapore because anyone looking at them will [smile and]feel the excitement and joy of living”. 38On his 84 th birthday, Marshall shared his philosophy in lifewhich was best expressed in his own words, “… You’ve gotto learn to take the risks of barking your shins and breakingyour bones in order to achieve anything. You’ve got to takerisks in life. You can’t put yourself in a crystal coffin and befed by intravenous injections”. He also had two principlesin life: the first, the more you give of yourself, the more youGirl on a bicycle (1987)grow and the second, he preferred a bleeding heart to afrozen one. 39In retrospect, David Marshall was a man who lived his lifewith passion. On 12 December 1995, he succumbed to lungcancer and passed away at the age of 87.The author would like to thank Mrs Jean Marshall forreading her draft and offering suggestions for improvement.She is also most grateful to Dr Kevin Tan for his words ofencouragement.I WALK ALONEI wake alonein the glistening dawn,An island of silencein the warbling mornI walk alonein the milling throngAnd no eye meets mineI sit aloneon the sunbaked benchAnd watch the world go byRising fromthe mangrove swamp,Reaching for warmth of sunand rhythm of stars,Guided by a firefly’s lightDriven by Humanity’s cryFor justiceReverberating downthe corridors of the centuriesMuch have I achieved,honoured beyond my worthBefriended below my needsMuch have I missed- aching voidsOf what-might-have-beenwhat-could-have-been,what-should-have-beenAND NEVER WILL BEF lawed of wing forlack of wisdomIcareus [sic] walks alongin the desert twilightDusk covering footstepsin the sand.by David Marshall (undated)ISEAS Library:David Marshall Private Papers CollectionGirl on a swing (1984)Lady on a hammock (1989)biblioasia | 14

f e a t u r eEndnotes1. Tan, Mindy Huimin. (2008). The legal eagle: David Marshall.Singapore: SNP Editions, p. 8.2. Chan, Heng Chee. (2001). A sensation of independence:David Marshall, a political biography. Singapore: Times BooksInternational, p. 26.3. Thomas, Margaret, “The lion in winter”, Business Times, ExecutiveLifestyle, 6-7 June 1992, p. 3.4. Dharmendra Yadav, “Meeting David Marshall in 1994 [Aninterview with Dr David Marshall]”, Singapore Law Gazette,November 2006, p. 13.5. Lui, John, “He pulled no punches”, Straits Times, Sunday Plus, 10October 1993, p. 4.6. Goh, Hwee Leng, “Marshalling the people”, Singapore Tatler,March 1991, p. 120.7. M.G.G. Pillai, “Singapore’s own Marshall Plan”, Asiaweek, 3November 1978, 4(43), p. 36.8. Goh, Hwee Leng, “Marshalling the people”, Singapore Tatler,March 1991, p. 120, and Lim, Serene, “I had wanted to be adoctor, says lawyer-ambassador Marshall”, Straits Times, 4 May1992, p. 24.9. Chan, Heng Chee. (2001). A sensation of independence:David Marshall, a political biography. Singapore: Times BooksInternational, pp. 50-52.10. Lim, Edmund Wee Kiat and Kho, Ee Moi. (2005). The Chesed-ElSynagogue: its history and people. Singapore: Trustees of Chesed-El Synagogue, p. 85.11. “Marshall: absolute loyalty – ‘I did not compromise my politics tobe envoy’, Straits Times, 28 October 1978,p. 10.12. Marshall, David. (1996). Letters from Mao’s China; edited withan introduction by Michael Leifer. Singapore: Singapore HeritageSociety, p. 35.13. De Gramont, Laure, “For David Marshall’s election as Chiefminister the Tangling Club covered itself with black crepe”, VogueParis, no. 741, November 1993,p. 4.14. Marshall, David. “Among the greatest gifts is dignity”, StraitsTimes Special, 9 August 1990, p. 21.15. Hoe, Irene and Tan, Hsueh Yun, “The people’s Padang”, StraitsTimes, The Straits Times National Day Special 1993, Part 2:Singapore Classics, 9 August 1993, p. 4.16. Duclos, Ronnie, “Mr Marshall’s weekly chat brings closer harmonybetween people & govt”, Singapore Tiger Standard, 30 October1955, p. 7.20. “In conversation: an interview with Dr David Marshall”, SingaporeLaw Review, iss. 15, 1994, pp. 1-2.21. “In memorium: a tribute to the late Mr David Saul Marshall”,Singapore Law Review, iss. 17, 1996, p. 20.22. Chong, Elena, “Justice Rubin retires after 14 years”, Straits Times,Home, 5 February 2005, p. 4.23. “Tribute to David Marshall”, Straits Times,13 December 1995, p. 27.24. Marshall, “A welcome posting”, Far Eastern Economic Review, 17November 1988, p. 8.25. Teo, Anna, “David Marshall passes away – One of the mostremarkable men S’pore produced”, Business Times, 13 December1995, p. 2.26. Yusman Ahmad. “For a more humane land: David Marshallexpresses his thought to better Singapore” Malaysian Business, 1April 1994, p. 56.27. Bieder, Joan. (2007). The Jews of Singapore, edited by Aileen T.Lau. Singapore: Suntree Media, p. 132.28. Tan, Lian Choo, “Marshall lights flame at Paris memorial”, SundayTimes, 6 August 1989, p. 16.29. Yusman Ahmad. “For a more humane land: David Marshallexpresses his thought to better Singapore” Malaysian Business, 1April 1994, p. 59.30. Chiang, Yin Pheng, “Marshall – Law a calling, not money-makingbusiness”, Straits Times, 24 February 1995, p. 31.31. Thomas, Margaret, “Vintage Marshall”, Business Times, ExecutiveLifestyle, 6-7 June 1992, p. 3.32. Thomas, Margaret, “Flying the flag in France”, Business Times,Executive Lifestyle, 6-7 June 1992, p. 3.33. Yusman Ahmad. “For a more humane land: David Marshallexpresses his thought to better Singapore”, Malaysian Business, 1April 1994, p. 59.34. Thomas, Margaret, “Vintage Marshall”, Business Times, ExecutiveLifestyle, 6-7 June 1992, p. 3.35. “The lion in winter: a founding father calls for greater openness”,Asiaweek, 20(14), 6 April 1994, p. 28.36. Tan, Sai Song. “Embrace Marshall’s legacy: his passionate love oflife”, Straits Times, Sunday Review, 17 December 1995, p. 2.37. Tan, Sumiko, “Places of the heart”, Straits Times, Section 2, 9August 1989, p. 18.38. “In memorium: a tribute to the late Mr David Saul Marshall”,Singapore Law Review, iss. 17, 1996, p. 50.39. Thomas, Margaret, “Vintage Marshall”, Business Times, ExecutiveLifestyle, 6-7 June 1992, p. 3.17. Marshall, David Saul. (1971). Singapore’s struggle for nationhood,1945-59. Singapore: University Education Press, p. 11.18. Chan, Heng Chee. (2001). A sensation of independence:David Marshall, a political biography. Singapore: Times BooksInternational, p. 210.19. Thomas, Margaret, “Vintage Marshall”, Business Times, ExecutiveLifestyle, 6-7 June 1992, p. 3.biblioasia | 15

f e a t u r e¾Á¢ú Áì¸Ç¢ý ÌĦ¾öÅÅÆ¢À¡Î¸û¿¡ðÎôÒÈ Áì¸Ç¢ý Å¡ú쨸§Â¡Î þÃñ¼Èì ¸Äó¾Ð¦¾öÅ ÅÆ¢À¡¼¡Ìõ. þò¦¾öÅ ÅÆ¢À¡ðÊý §¾¡üÈõÀƨÁÔ¨¼ÂÐ. ¯½¨ÅÁðΧÁ §¾Êì ¦¸¡ñÊÕó¾ÅýþÂü¨¸Â¢ý Á¡üÈí¸¨ÇÔõ º£üÈí¸¨ÇÔõ ¸ñÎ «ïº¢þÂü¨¸¨Â ÅÆ¢À¼ ¬ÃõÀ¢ò¾¡ý. ÁÉ¢¾ý ¿¡§¼¡Ê ¿¢¨Ä¨ÂÅ¢ÎòÐî ºÓ¾¡Âõ ±ýÛõ «¨ÁôÀ¢ø Å¡ú쨸¨Âº£÷¾¢Õò¾¢ì ¦¸¡ñ¼§À¡Ð, ¿¢¨ÄÂ¡É ÅÆ¢À¡ð¨¼Ôõ²üÀÎò¾¢ì¦¸¡ñ¼¡ý. ÌØÅ¡¸ Å¡Æò ¦¾¡¼í¸¢ÂÐõ¾í¸ÙìÌû ÀÄ À¢Ã¢×¸¨Ç ¯ÕÅ¡ì¸¢ì ¦¸¡ñ¼É÷.´ù¦Å¡Õ À¢Ã¢Å¢ÉÕõ ¾¡í¸û Å¡Øõ ¿¢Äò¾¢ü§¸üÀ ¾í¸ûÅÆ¢À¡Î¸¨ÇÔõ «¨ÁòÐ즸¡ñ¼É÷. À¢ÈÌò ¾í¸¨ÇôÀ¡Ð¸¡òÐ즸¡ûÇò ¾ÉÐ ºó¾¾¢Â¢É¨Ã ¯Õš츢«ìÌÊ¢ý Óý§É¡÷¸¨ÇÔõ ¦¾öÅÁ¡¸ ÅÆ¢À¼¬ÃõÀ¢ò¾É÷.¿¡ðÎôÒÈ ÅÆ¢À¡ðÎ Ó¨È «îºò¾¢ý Å¢¨ÇÅ¡¸ò§¾¡ýÈ¢ ÅÇ÷ó¾Ð ±ýÀ¾üÌî º¡ýÈ¡¸ ÅÆ¢À¡ðÊø ¯ûǺ¢Ú¦¾öÅì §¸¡Â¢ø¸¨Çì ÜÈÄ¡õ. À¢¼¡Ã¢, «öÂÉ¡÷,¸¡Ç¢, ¸ÕôÀ÷, ÓÉ£ŠÅÃý §À¡ýÈ ¦¾öÅí¸Ç¢ý¯ÕÅí¸Ùõ, «Å÷¸Ùì¸¡É ÅÆ¢À¡ðΠӨȸÙõ«îºõ ¦¸¡ûÙõ Ũ¸Â¢ø Å¢Çí̸¢ýÈÉ. þ째¡Â¢ø¸û¯ûÇ À̾¢ìÌ ¯îº¢ §Å¨Ç¸Ç¢ø, þÃ× §Å¨Ç¸Ç¢ø¦ºøÄìܼ¡Ð, ¦ºýÈ¡ø ¦¾öÅõ ÐýÒÚòÐõ ±ýÛõ¸ÕòÐ Áì¸Ç¢¨¼§Â ¿¢ÄÅ¢ÅÕ¸¢ÈÐ.Íó¾Ã¢ À¡ÄÍôÃÁ½¢Âõáĸ «¾¢¸¡Ã¢Ä£ ¦¸¡í º¢Âý §Áü§¸¡û áĸõ¿¡ðÎÒÈ ÅÆ¢À¡Î¸Ç¢ø ´ý§È ÌĦ¾öÅ ÅÆ¢À¡Î. þбøÄ¡î ºã¸ò¾¢Öõ ¸¡½ôÀθ¢ÈÐ. ´Õ ÌÄò¾¢üÌâÂby Sundari BalasubramaniamLibrarianLee Kong Chian Reference Library,National Library¦¾öÅõ ÌĦ¾öÅõ ±É ÅÆí¸ôÀθ¢ÈÐ. º¢Ú ÌØì¸ûÅÆ¢ÀÎõ ¦¾öÅÁ¡¸ì ÌĦ¾öÅõ þÕ츢ÈÐ. þìÌØì¸û¾¢ÕÁ½ Àó¾ò¾¡Öõ ¯È× Ó¨È¡Öõ À¢¨½ì¸ôÀðÎþÕìÌõ. ÌĦ¾öÅí¸û º¡¾¢ «¨ÁôÒ¸Ù¼Ûõ¯È×Ó¨È ÌÄí¸Ù¼Ûõ Á¢¸ ¦¿Õí¸¢Â ¦¾¡¼÷Ò¦¸¡ñÎûÇÉ. þìÌʸû ±íÌ ¦ºýÈ¡Öõ «Å÷¸Ç¢ýÌĦ¾öÅ ÅÆ¢À¡ðÎ º¼í̸¨Çì ¸¨¼À¢ÊòÐÅÕÅ÷. ¬ñ ¦¾öÅí¸û «Å÷¸û ÌÎõÀò¾¢ø þÈó¾Óý§É¡Ã¡¸§Å¡, §À¡Ã¢ø ţà Áýõ «¨¼ó¾Åḧš,¾õ Á츨Çì ¸¡ôÀ¡üÈì ¸ûÅ÷¸Ù¼ý §À¡Ã¢ðÎþÈó¾Åḧš þÕì¸Ä¡õ. ¦Àñ ¦¾öÅí¸û ¦À¡ÐÅ¡¸,ÅýÓ¨ÈìÌô ÀĢ¡¸¢ Á¡ñ¼ «øÄÐ ¾ý Á¡Éõ¸¡ì¸ò ¾ý¨É§Â Á¡öòÐ즸¡ñ¼ ¦Àñ½¡¸§Å¡,¸½Åý þÈó¾Ðõ ¯¼ý¸ð¨¼§ÂÈ¢Âô ¦Àñ½¡¸§Å¡,«øÄÐ ¸ýÉ¢¸Æ¢Â¡¾, º¢Úž¢ø Á¡ñ¼ ¦Àñ½¡¸§Å¡þÕì¸Ä¡õ. þ¨¾ò ¾Å¢Ã º¢Ú ¦¾öÅí¸¨ÇÔõ ÌĦ¾öÅÁ¡¸ÅÆ¢ÀÎÅ÷. ´ù¦Å¡Õ ÌĦ¾öÅò¾¢üÌô À¢ýÛõ ´Õ ÁÃÒ츨¾§Â¡ «øÄÐ Òá½ò ¦¾¡¼÷Ò¨¼§Â¡ ¸¨¾§Â¡Å¢ÇíÌõ. þ째¡Â¢ø¸Ç¢ø ¸¡Åø ¦¾öÅí¸Ç¡É ¸ÚôÀ÷,³öÂÉ¡÷ «øÄÐ Óɢ¡ñÊ ¬¸¢§Â¡Ã¢ý º¢¨Ä¸ûþÕìÌõ.ÌĦ¾öÅ ÅÆ¢À¡Î À¡ÃõÀâÂÁ¡¸ «ÅÃÅ÷ ÌÎõÀí¸Ç¢øÀ¡ð¼É¡÷, ÓôÀ¡ð¼É¡÷ ÅƢ¢ø ÅÕõ ´Õ ÅÆì¸Á¡Ìõ.´ù¦Å¡Õ ¬ñÎõ «ìÌÄò¨¾î §º÷ó¾ ¯üÈ¡÷ ¯ÈÅ¢É÷¡ÅÕõ ´ýÚ ÜÊ ¦À¡í¸ø ¨ÅòÐ Á¡Å¢Ç째üÈ¢¦¸ªÃ¢ÅøÄÀ÷ ̾¢¨Ã¢ø̾¢¨Ã¢ý ÓýÉí¸¡ø¸¨Çò¾¡í¸¢ÂÀÊ «Å÷ §¿º¢ò¾ô ¦ÀñÅøÄÀâý §Å¨Ä¡ûbiblioasia | 16

f e a t u r eÍüÈ¢Öõ «Æ¸¢Â º¢üÀí¸û.⾸½í¸û ¾¡í¸¢Â ̾¢¨ÃÅÆ¢À¡Î ¿¼òÐÅ÷. þ¨¾ò ¾Å¢Ã Å¢§º¼ Á¡¾í¸Ç¡É, ¨¾,Á¡º¢, ÀíÌÉ¢, ¬Ê, §À¡ýÈ Á¡¾í¸Ç¢ø ¾¢ÕŢơš¸¡×õ¦¸¡ñ¼¡ÎÅ÷. «ÅÃÅ÷ ºì¾¢ì§¸üÀ ¿ý¦¸¡¨¼ ¦ºÖò¾¢îº¢ÈôÀ¡¸ þù¨ÅÀÅò¨¾ ¿¼òÐÅ÷.ÌÄ ¦¾öÅí¸Ç¢ø º¢Ä¦¸ªÃ¢ÅøÄÀ÷º¢Åí¸¨¸ Á¡Åð¼ò¾¢ø ¯ûǸ¢Ã¡Áò¾¢ø ¯ûÇÐ þÅ÷ §¸¡Â¢ø. §ÅÖ¿¡îº¢Â¡÷,ÓòÐÅθ¿¡¾ò §¾Å÷ «Å÷¸Ç¢ý ÍÅ£¸¡Ãô Òò¾¢Ãý ¾¡ý¦¸ªÃ¢ÅøÄÀ÷. þÅÕìÌô À¢ýɽ¢Â¢ø ¯ûÇ ¸¨¾ Á¢¸Íšú¢ÂÁ¡É¾¡Ìõ. ¸¢.À¢. 1801 ¬õ ¬ñÎ §º¡ÆÒÃõƒÁ£ó¾¡Ã¸ þÕóÐÅó¾¡÷. ÅøÄÀ÷ ¾¢ÉÓõ §Åð¨¼ìÌø¨¸Â¢ø ÓìÌÄò§¾¡÷ þÉô ¦Àñ ´Õò¾¢¨Â Å¢ÕõÀ¢«Å¨Ç ºó¾¢ì¸ «Êì¸Ê ¸¡ðÊüÌ ÅÕÅ¡÷. þ¨¾Å¢ÕõÀ¡¾ «ô¦Àñ½¢ý ¯ÈÅ¢É÷¸û «Å¨Ãì ¦¸¡øĺ¾¢ò¾¢ð¼õ ¾£ðÊÉ÷. «ô¦Àñϼý ¾ôÀ¢§Â¡Îõ §À¡Ð¯ÈÅ¢É÷ Å£º¢Â ¸ò¾¢Â¡ø ÁÊó¾¡÷. «ô¦ÀñÏõ «Åâý«ó¾Ãí¸ §Å¨Ä¡Ùõ ¾í¸¨Ç Á¡öòÐ즸¡ñ¼É÷.Áü¦È¡Õ ¸¨¾Â¢ø «ô¦Àñ ÅøÄÀâ¼õ º¾¢¨Âì ÜÈø¨¸Â¢ø «Å÷ ̾¢¨ÃÔ¼ý ±¾¢Ã¢ø Åà «ì̾¢¨Ã¨Âò¾ý §¾¡û§Áø ¾¡í¸¢ §Á§Ä ¦ºøÄì ܼ¡Ð ±É¦¸ï͸¢È¡û. ±¾¢Ã¢ø Åó¾ ̾¢¨Ã¨Âò ¾¡í¸¢ô À¢Êò¾Àʺ¢¨Ä¡ɾ¡¸ì ÜÚ¸¢ýÈÉ÷.þ째¡Â¢Ä¢ø ÅøÄÀ÷ ̾¢¨Ã Á£Ð «Á÷ó¾Å¡Ú þÕ츢ȡ÷.̾¢¨Ã¢ý ÓýÉí¸¡ø¸¨Çò ¾¡í¸¢ô À¢Êò¾Å¡Ú«ô¦Àñ ¿¢ü¸¢È¡û. ¦Àâ ̾¢¨Ã¢ø Å£üÈ¢ÕìÌõ ³öÂÉ¡÷º¢¨ÄÔõ ¯ûÇÐ. «¨¾ò ¾¡í¸¢ÂÀÊ â¾ ¸½í¸û¿¢ü¸¢ýÈÉ.±øÄõÁ¡û«ÕôÒ째¡ð¨¼ Á¡Åð¼ò¾¢ø, ¸øæý¢ ±ýȸ¢Ã¡Áò¾¢ø ¯ûÇ ´Õ º¡¾¢Â¢É÷ ŽíÌõ ¦¾öÅõ±øÄõÁ¡û. þò¦¾öÅò¾¢ý À¢ý ¯ûÇ ¸¨¾Á¸¡À¡Ã¾ò¾¢ý ¸¢¨Çì ¸¨¾¸Ùû ´ýÈ¡É ÀÃÍáÁ÷¸¨¾¨Âî º¡÷ó¾Ð. ÀÃÍáÁ÷, ¾ó¨¾ ÜȢ¾¡ø ¾ý ¾¡ö±øÄõÁ¡û¸ÕôÀ÷º¢ýÉÆÌ, ¦ÀâÂÆÌbiblioasia | 17

f e a t u r e§Ãϸ¡ §¾Å¢Â¢ý ¾¨Ä¨Â즸¡ö¾¡ý. «ó¾ §Ãϸ¡§¾Å¢¨Â ±øÄõÁ¡û ±ýÚõ«¨ÆôÀ÷.þ째¡Â¢Ä¢ø«Å÷ ¾¨Ä ÁðÎõ ¨ÅòÐŽí¸ôÀθ¢ÈÐ.¦ÅûÇ¢,¦ºùÅ¡ö, Á¡º¢ Á¡¾õÁüÚõ Å¢§º¼ ¿¡ð¸Ç¢ø«ìÌÄò¨¾î§º÷ó¾Å÷¸ûÅ Æ ¢ À ¡ Î ¦ º ö ¸ ¢ ý È É ÷ .þ째¡Â¢Ä¢ø ¸ÕôÀ÷ «øÄиÕôÒî º¡Á¢ ¸¡Åø ¦¾öÅÁ¡¸¿¢ü¸¢È¡÷.º¢ýÉÆÌ, ¦ÀâÂÆÌþ§¾ °Ã¢ø ¯ûÇ ÁüÈìÌĦ¾öÅí¸Ç¡É º¢ýÉÆÌõ¦ÀâÂÆÌõ ¾£Â¢ø Á¡ñ¼¾¡¸ÁÃÒì ¸¨¾ ¿¢Ä׸¢ÈÐ. þ째¡Â¢ÖìÌ §ÁüܨÃ츢¨¼Â¡Ð. ¦Åð¼¦ÅǢ¢ÖûÇ ´Õ §Á¨¼Â¢øþùÅ¢ÕÅÕ¨¼Â º¢¨Ä¸Ùõ ¨Åì¸ôÀðÎûÇÉ. ÓýÒþ째¡Â¢ø¸û §Áüܨç¡ΠþÕ󾾡¸×õ À¢ÈÌ ´Õ¿¡û¾¢Ë¦ÃýÚ ¾£ôÀüÈ¢ ±Ã¢óЧÀ¡É¾¡¸×õ ÜÈ¢É÷. °Ã¡÷´ÕÅâý ¸ÉÅ¢ø þùÅ¢Õ ¦¾öÅí¸Ùõ ÅóÐ ¾¡í¸û¾£Â¢ø ±Ã¢ó¾¾¡ø ±ô¦À¡ØÐõ ÝâÂì ¸¾¢Ã¢ý ¦ÅôÀò¾¢øþÕ츧ŠŢÕõÒž¡¸ì ÜȢ¨¾¦Â¡ðÊ ¦Åð¼¦ÅǢ¢ø¨ÅòÐŢ𼾡¸ «ì¸¢Ã¡Áò¾¡÷ ÜÚ¸¢ýÈÉ÷. þÅ÷¸ûÀ£¼ò¾¢üÌ ÓýÒ ¸ÕôÀ÷ º¡Á¢Ôõ Å£üÈ¢Õ츢ȡ÷¸ñ½¸¢¾Á¢Æ¸ò¾¢ø ¦ÀÃõÀæ÷ Á¡Åð¼ò¾¢ø ¯ûÇ º¢ÚÅ¡îÝ÷±ýÛõ ¸¢Ã¡Áò¾¢ø ÁÐà ¸¡Ç¢ÂõÁý §¸¡Â¢ø ¯ûÇÐ.þÐ ÁШ蠱âò¾ì ¸ñ½¸¢Â¢ý §¸¡Â¢ø ±É ¾ÄÅÃÄ¡Ú ÜÚ¸¢ÈÐ. ÁШ蠱âòÐì §¸¡Àò§¾¡ÎÅó¾ ¸ñ½¸¢ þíÌ ÅóÐ º¡ó¾Á¨¼ó¾¾¡¸ì ÜÚÅ÷.þò¦¾öÅÓõ ÀÄÕìÌì ÌĦ¾öÅÁ¡¸ Å¢Çí̸¢ÈÐ.ݨÇì¸ÕôÀÉ¡÷þò¦¾öÅõ ´Õ ºã¸ò¾¡Ã¡ø ÌĦ¾öÅÁ¡¸Å½í¸ôÀθ¢ÈÐ. ¾¡í¸û ¦ºö¾ ÁñÀ¡ñ¼í¸¨ÇîݨÇ¢Îõ §À¡Ð «ôÀ¡ñ¼í¸û ¿ýÈ¡¸ §Å¸×õ±ùÅ¢¾ò ¾£íÌõ §¿Ã¡Áø þÕôÀ¾üÌõ ݨÇì¸ÕôÀÉ¡¨ÃÅÆ¢Àθ¢ýÈÉ÷.¿¡¸ ¦¾öÅõ¿¡¸ ÅÆ¢À¡Î ¦ºöÔõ ¦Àñ¸ûAll rights reserved, Tamil Murasu, 2008þó¾¢Â¡Å¢ø ÀÄ Á¡¿¢Äí¸Ç¢ø ¿¡¸÷ ÅÆ¢À¡Î ¦¾¡ýÚ¦¾¡ðÎþÕóÐ ÅÕ¸¢ÈÐ. ¿øÄ À¡õ¨Àò ¾í¸û ÌĦ¾öÅÁ¡¸ÅÆ¢Àθ¢ÈÉ÷. þ¾üÌõ ´Õ ÁÃÒì ¸¨¾ ¯ûÇÐ. Ţź¡Â¢´ÕÅý ¾ý ÅÂÄ¢ø Å¢¨Ç¡Ê즸¡ñÊÕó¾ ¿øÄÀ¡õÒ¸û ±øÄ¡Åü¨ÈÔõ¦¸¡ýÚÅ¢ð¼¡ý. «¾É¡ø¸Îí§¸¡Àõ ¦¸¡ñ¼ À¡õÒ¸û«ó¾ Ţź¡Â¢ ÌÎõÀò¨¾§Â«Æ¢òÐÅ¢ð¼É. ¬É¡ø´§Ã¦Â¡Õ ¦Àñ¨½ ÁðÎõ´ýÚõ ¦ºöÂÅ¢ø¨Ä.«Åû ¿øÄ À¡õ¨Àò ¾ýÌĦ¾öÅÁ¡¸ ÅÆ¢ÀðÎ Å󾧾¸¡Ã½¦ÁýÚò ¦¾Ã¢ÂÅó¾Ð.¦Àñ¸û ÁðΧÁ ¦ºöÔõþùÅÆ¢À¡ðÊÉ¡ø ¸½Åý¬Ôû ¿£Êì̦ÁýÚõ, ±øÄ¡¿ý¨Á¸Ùõ ¸¢¨¼ì¸ô¦ÀÚõ±ýÚõ ¿õÒ¸¢ýÈÉ÷.º¢í¨¸ ÓÉ£ŠÅÃýº¢í¨¸Â¢ø ¯ûÇ ¾Á¢úÁì¸û ¾í¸û ÌĦ¾öÅí¸Ç¡¸ «õÁý, Á¡Ã¢ÂõÁý,¦Àâ¡, ¸¡Ç¢ÂõÁý, ÁШÃÅ£Ãý, ³öÂÉ¡÷ §À¡§È¡¨ÃÅÆ¢Àθ¢ýÈÉ÷. ÒÄõ¦ÀÂ÷óÐ ¦ºýÚ §Åüêâø¸¡æýÈ¢ Å¡Øõ Áì¸û ¾í¸û ÌĦ¾öÅõ «È¢Â¡Áø§À¡É¡ø ¾í¸ÙìÌ Å¢ÕôÀÁ¡É ¸¼×¨Ç ÌĦ¾öÅÁ¡¸ì¦¸¡û¸¢ýÈÉ÷. «ùÅ¡§È ÓÕ¸ý, º¢Åý, ¾¢ÕÁ¡ø §À¡ýȸ¼×Ç÷¸¨Çî º¢Ä ºã¸í¸û ÅÆ¢ÀðÎ ÅÕ¸¢ýÈÉ÷.þýÚõ ÀÄ ÌÎõÀí¸û þíÌ Å¡úó¾¡Öõ ¾Á¢ú¿¡ðÊø¯ûÇ ¾í¸û ¸¢Ã¡Áí¸Ç¢ø ¯ûÇ ÌĦ¾öÅ ÅÆ¢À¡ðÊüÌõ,«íÌ §¸¡Â¢ø ¸ð¼×õ, º£Ã¨ÁôÒô À½¢¸Ù측×õ¦À¡ÕپŢ ¦ºö¸¢ýÈÉ÷. Àñʨ¸ ¿¡ð¸Ç¢Öõ, Å£ðÎÅ¢§º¼ ¿¡ð¸Ç¢Öõ þìÌĦ¾öÅò¾¢üÌ Å£ðÊø À¨¼Âø¨ÅòÐ ÅÆ¢Àθ¢ýÈÉ÷.º¢í¨¸ Áì¸Ç¢ý «ýÒìÌâ ¦¾öÅí¸Ç¢ø ´ÕÅ÷ÓÉ£ŠÅÃ÷. ¾Á¢Æ÷¸û þíÌ Åó¾ ¸¡Äõ ¦¾¡ðÎ ÓÉ£ŠÅÃÅÆ¢À¡Î þÕóÐ ÅÕ¸¢ÈÐ. þŨÃò ¾í¸û Å£ðÎô¦ÀâÂÅḧŠ¸Õ¾¢ ‘«ö¡’, ±ý§È «¨Æ츢ýÈÉ÷.Ţơ측Äí¸Ç¢Öõ, Å£ðΠާº¼ ¿¡ð¸Ç¢Öõ þÅÕ째Ӿø Á⡨¾Â¡¸ ⨺ ¦ºö¸¢ýÈÉ÷. º¢í¨¸Â¢ø ¯ûÇÓÉ£ŠÅà ¬ÄÂí¸û À¢ýÅÕÅÉ.¾ÕÁ ÓÉ£ŠÅÃ÷ ¬ÄÂõ‚ ÓÉ£ŠÅÃ÷ ¬ÄÂõ«ÕûÁ¢Ì §ÅøÓÕ¸ý »¡É ÓÉ£ŠÅÃ÷ ¬ÄÂõ.þ째¡Â¢ø¸û ¾Å¢Ã ÁüÈ §¸¡Â¢ø¸Ç¢Öõ ÓÉ£ŠÅÃ÷ÅÆ¢À¡Î ¿¼óÐÅÕ¸¢ÈÐ.ÓÉ£ŠÅÃ÷ º¢ÅÉ¢ý «Å¾¡ÃÁ¡¸§Å ¸Õ¾ôÀθ¢È¡÷. «¾É¡ø«ÅÕìÌô À¨¼ìÌõ ¯½× ¨ºÅ ¯½Å¡Ìõ. ¬É¡ø¸¡Åø ¦¾öÅí¸Ç¡¸ô ÀÄ ¦ÀÂ÷¸Ç¢ø Áì¸Ç¢¨¼§ÂÅÄõ ÅÕ¸¢È¡÷. Óɢ¡ñÊ, ƒ¼¡ ÓÉ¢, ¾÷ÁÓÉ¢, Å¡ûÓÉ¢, »¡É ÓÉ¢, À¡ñÊ ÓÉ¢ §À¡ýÈ ¦ÀÂâø ¸¡Åøbiblioasia | 18

f e a t u r e¦¾öÅí¸Ç¡¸×õ ÀÄ Å£Î¸Ç¢øÌĦ¾öÅí¸Ç¡¸×õ ¸Õ¾ôÀθ¢È¡÷.ÅÆ¢ÀÎõ ӨȸûÁ§Äº¢Â¡Å¢ø þýÚõ §¾¡ð¼í¸Ç¢øÅÆ¢À¡Î ¦ºöÔõ Áì¸û ¾¡í¸§Ç«À¢§º¸õ, ⨺ ¦ºöÐ ÅÆ¢Àθ¢ýÈÉ÷.§¸¡Â¢ø¸Ç¢ø ¯ûÇ ¦¾öÅí¸ÙìÌò¾É¢Â¡¸ ¬¸Á Ó¨ÈôÀÊ â¨º¦ºöÂôôÀθ¢ÈÐ.‘º¡Á¢Â¡Î¾ø’þÅ÷¸û ÅÆ¢À¡ðÊø ´Õ Ó츢ÂÀí¸¡üÚ¸¢ÈÐ. ‘«ö¡’ Àì¾÷ §ÁøþÈí¸¢ «Å÷ ãÄõ «ÕûÅ¡ìÌìÜÚž¡¸ ¿õÀ¢ì¨¸. þÐ þýÚõÓɢ¡ñʨÂìÌĦ¾öÅÁ¡¸ÅÆ¢ÀÎõ ÀÄ Å£Î¸Ç¢ø ¿¼ò¾ôÀθ¢ÈÐ.«õÁÛìÌ ±ÎôÀÐ §À¡ø ¾£îºðʱÎôÀÐõ, º¡ð¨¼Â¡ø ¾í¸¨Ç«ÊòÐ즸¡ûÅÐõ ÅÆ¢À¡Î¸Ç¡¸ôÀ¢ýÀüÈôÀθ¢ýÈÉ.À¨¼ÂÄ¢ø¨ºÅõ «øÄÐ ÁÐ×õ, «¨ºÅ¯½×õ À¨¼ì¸ôÀθ¢ýÈÉ.Àì¾¢ Áì¸Ç¢ý Å¡ú쨸¢ø ´ÕÓ츢 ÀíÌ Å¸¢ì¸¢ÈÐ. þ¾¢øþ¨ÈÀì¾¢ ±ýÀÐ ¸¼×û ±É ´ÕSummaryThe concept of “kula deivam” is centralto theistic Hinduism. Many householdsacross the Indian landscape recognise aparticular deity as a family or clan deity.This deity protects the home and allits members. The deity is treated like afamily member. In many cases an ancestormay be deified after several generationsthus assuming the status ofa kula deivam. In this article a few ofthe various forms of family deities arediscussed. In addition, it also briefly exploresthe worship of ‘Muneeswaran’by many Singaporeans.¬¾¡Ãì ÌÈ¢ôÒ¸û1. Sinha, Vineeta. (2005). A new God in theDiaspora. Singapore: Singapore UniversityPress.RSING 294.5095957 SIN2. «ÃÍ, Å£., À¡÷ò¾¢Àს, ¸¢. (Eds).(2002).¿¡ð¼¡÷ º¡Á¢¸û. ¦ºý¨É:¾ýÉÉ¡§É À¾¢ôÀ¸õ.R 294.5211 NAA3. ¸¡ó¾¢, ¸. (2003). ¾Á¢Æ÷ ÀÆì¸ÅÆì¸í¸Ùõ ¿õÀ¢ì¨¸¸Ùõ.¦ºý¨É: ¯Ä¸ò ¾Á¢Æ¡Ã¡ö¿¢ÚÅÉõ.R 954.82 GANºì¾¢¨Â Áì¸û ŽíÌž¡Ìõ.4. ºñÓ¸õ, ¬. (Eds). (2003).¾í¸û ºÓ¾¡Âò¾¢ø À¢ÈóÐ ¿ý¨ÁÀñÀ¡ðÎò ¾Çí¸û. ¦ºý¨É:¦ºöÐ Á¨Èó¾ Å£Ã÷¸¨ÇÔõ,«¸ø.¦Àâ§Â¡÷¸¨ÇÔõ ŽíÌÅРţðÊø ŽíÌõ ÓÉ£ŠÅÃýR 398.2095482 PANÌĦ¾öÅ ÅÆ¢À¡¼¡Ìõ. ±ÐÅ¡É¡Öõ, All rights reserved, Singapore University Press, 2005 5. ¸¾¢÷ ÓÕÌ. (2007). ¿¡ðÎôÒÈÅÆ¢À¡ðÊø ¦¾¡ýÁí¸û. ¦ºý¨É:ÁÉ¢¾ý ¾ý ¬¨º, ¸É׸û ¡¨ÅÔõ ¿¢¨È§ÅüÈ¢¿¡õ ¾Á¢Æ÷ À¾¢ôÀ¸õ.¨ÅìÌõ ºì¾¢Â¡¸ì ¸¼×¨Çô À¡÷츢ȡý. ÀÂÀì¾¢Ô¼ýR 894.8114 KATÅÆ¢ÀðÎ ¿õÀ¢ì¨¸§Â¡Î ¾ý ¸¼¨Á¨Âî ¦ºö¸¢È¡ý.«Åý ¿õÀ¢ì¨¸Â¢ý àñΧ¸¡Ä¡¸, Ðì¸í¸Ç¢ýÅʸ¡Ä¡¸ þ¨ÈÅý ¾ý Àí¨¸î ¦ºÂÄ¡üÚ¸¢È¡ý.«ÅÉ¢ýÈ¢ µ÷ «Ï×õ «¨ºÂ¡Ð ±ýÀ§¾ ¿õ ÌĦ¾öÅÅÆ¢À¡ðÊý ¾òÐÅÁ¡¸ Å¢Çí̸¢ÈÐ.6. ÃÅ£ó¾¢Ãý ¿¡Â÷, ƒ¢. (1999). þó¾¢Â¡Å¢ø ¿¡¸ ÅÆ¢À¡Î.ÒÐ ¾¢øÄ¢: þÂìÌÉ÷, ÀôÇ¢§¸„ýŠ ÊÅ¢„ý, ¾¸Åø´Ä¢ÀÃôÒ «¨Áõ.R 294.543 RAV¸¡ðÊø ŽíÌõ ÓÉ£ŠÅÃýAll rights reserved, Singapore University Press, 2005biblioasia | 19