CHAPTER 1

INTRODUCTION

1.1

BACKGROUND

The traditional costumes for Malays are being classified into 2 categories for men
and

women.

For

men,

we

have

Baju

http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial
Harmony/Malay/Malay Traditional Costumes.htm Melayu and Tanjak. And for

women,

we

have

Baju

http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial
Harmony/Malay/Malay

Traditional

Costumes.htmKurung,

Baju

http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial
Harmony/Malay/Malay

Traditional

Costumes.htmKebaya,

Baju

http://itclub.vs.moe.edu.sg/competition03/2003/eastview/Racial
Harmony/Malay/Malay Traditional Costumes.htmKebarung and Tudung . These

Malay traditional costumes are usually worn during Hari Raya Puasa, Hari Raya Haji,
wedding occasions and sometimes visits to relatives. It can also be worn at any time of
the day.

Baju is the term for clothing in the Malay language. Since Malaysia comprises
three major cultures: Malay, Chinese and Indian, each culture has its own traditional and
religious articles of clothing all of which are gender specific and may be adapted to local
influences and conditions ( Siti Zainon Ismail, 2006 ).
Traditional Malay attire is the "baju melayu", a loose tunic which is worn over
trousers and usually accompanied with a "sampin", which is a sarong which is wrapped
around a man's hips. It is also often accompanied with a songkok or cap, on their head.
( Siti Zainon Ismail, 2006 ) Traditional clothing for men in Malaysia consists of a silk or
cotton skirt and shirt with a scarf like piece of cloth tied around his waist. This scarf is
sewn together at the ends and is traditionally called a sarong or a kain. Most of the
clothing is made up of bright and bold colors. The man also wears a religious hat. ( Siti
Zainon Ismail, 2006 )
Malay women wear the baju kurung, a knee-length blouse worn over a long skirt.
Usually a scarf or shawl is worn with this. ( Siti Zainon Ismail, 2006 ) Prior to the wide
embrace of Islam, Malay women wore "kemban", which were sarongs which were tied
just above the chest. (Siti Zainon Ismail; 2006)

Figure 1.1 (a): Malay Women, 1950s,

Source: Azah Aziz; 2006 Rupa & Gaya: Busana Melayu

1.1.2

History of Baju Kurung

Baju kurung was introduced after the Islam came to Tanah Melayu at the 20

century. Baju kurung is the loose clothes and cover the body which suitable for the Islam
country. Baju kurung can be suited with songket or batik. Usually, wear with kain
selendang or scarf. (Haziyah Hussien ; 2009)
The baju kurung (Jawi: )is a traditional Malay costume which loosely
translated

as

"enclosed

dress".

This

type

of

costume

is

thenational

dress of Brunei and Malaysia.In Indonesia, it is one of the many regional dresses of this
culturally and ethnically diverse country (especially on the island of Sumatra - where
many ethnic Malays and Minangkabau women wear this). It can also be found
in Singapore and Thailand.( Haziyah Hussien ; 2009)

Nowadays, baju kurung can be found in different styles. These clothes are being
tailored so that they suit the person wearing it. Among the baju kurung that have been
tailored are "baju kurung labuh", "baju kurung moden", "baju kurung cekak", "baju
kurung Kedah" and others. The baju kurung looks quite like mens wear. It is a simple
knee-length blouse worn over a long skirt pleated at the side. (Haziyah Hussien ; 2009)
The outfit is completed with a selendang or tudung around the shoulders or on the head.

Baju kurung too can be matched with "kain songket", "batik" or even "pelikat". The baju
kurung is more liked by people because it covers the whole body except for the palms
and the face which is considered to be polite. The baju kurung is more suitable with the
teachings of Islam as it is not exposing the whole body except for the palms and the face.
(Haziyah Hussin; 2009 ).

1.1.3

History of the Kebaya

There is much speculation as to where the kebaya could have originated from.
There are some who say that the kebaya originated in the Middle East, while others argue
that it may have come from nearby China. ( Lee Su Kim ; 2010) Derived from the Arabic
word kaba meaning clothing and introduced to Indonesia via the Portuguese language,
the term kebaya has come to refer to a garment whose origins appear to be a blouse. It
was first worn in Indonesia at some time during the 15th and 16th centuries. ( Lee Su
Kim ; 2010) This garment is similar to what is described as a long, fitted,
flared kebaya known as kebaya panjang 6, worn in the 16th century by Portuguese
women arriving on the south-western coast of Malaysia, situated across the Malacca
Straits from Sumatra, in north-western Indonesia.( Siti Zainon Ismail; 2006)
Many sources also cite Chinese influences on clothing of the time, one source
comparing the kebaya to an open-fronted long-sleeved tunic worn by women of the Ming

Dynasty. (Datin Seri Endon Mahmood; 2004) The introduction of this kind of dress was
accredited to two major occurrences of this time; the emerging influence of Islam and the
arrival of the Europeans to the archipelago. Whether it was Arabia or China that brought
us the wonderful kebaya, there is no denying how quick the use of this garment was made
uniquely Indonesian and spread from one island and ethnic group to another which its
own regional variations. This quick diffusion of the use of the kebaya was also linked to
the spice trade that was happening during this time in history. (Lee Su Kim; 2010)

1.1.4

Origins of the Kebaya

After Dutch colonization, the kebaya took on a new role as the formal dress for

the European women in the country. (Lee Su Kim; 2010) During this time, the kebaya
was made mostly from mori fabric. Modifications made to this traditional costume later
introduced the use of silk and embroidery to add design and color. The most dominant
form of kebaya worn on the islands of Java and Bali today can be visibly traced to
the kebaya worn in Java and Sunda from the late 19th - early 20th century onwards.
(Datin Seri Endon Mahmood; 2004)
Many of the easily recognizable features of todays kebaya a tight fitting blouse
that enhances the torso of the woman; the fold-back collarless neck and front opening;
long sleeves; and the type of semi-transparent fabric are evident in the kebaya of the
past century. (Datin Seri Endon Mahmood; 2004) Traditional kebaya required the torso of
the women to be wrapped with a long piece of cloth called a stagen. Women of higher

social status would have help in wrapping their torso with the stagen however women
who were not so fortunate to have help could dress themselves by tying the end of the
stagen to a post and literally wrapping themselves into it. (Siti Zainon Ismail; 2006)
The semi-transparent kebaya blouse was then worn over top of the stagen. This
blouse was fastened with a brooch rather than buttons and buttonholes. It was customary
to combine the kebaya with kain a length of unstitched cloth worn on the lower part of
the body, often (and incorrectly) referred to in the English language as sarong. .( Siti
Zainon Ismail; 2006) This kain was wrapped around the body with the pleats being
placed at the front of the body. Traditionally this kain was dipped in a corn-starch
solution and then carefully folded by hand into pleats and pressed to produce the crisp
look that was desired.( Siti Zainon Ismail; 2006)

1.2

DEFINITION
1.2.1. WOMENS DRESS CODE

Islam holds women in very high esteem and the Islamic rules of covering are
intended to protect and guard her dignity and honour. The word used most often in regard
to covering is hijab. (Abdul Rehman Abdullah: 2006) All qualified Muslim scholars
throughout the history of Islam agree that fulfilling the conditions of the dress code is an
obligation on all Muslim men and women. (Abdul Rehman Abdullah: 2006) They have
based these conditions on evidence found in the Quran and the Sunnah. Below are the

most well known verses of the Quran and the most well known saying from the Prophet
Muhammad (peace and blessings of Allah be upon him) concerning the subject of hijab.
(Abdul Rehman Abdullah: 2006)
O Prophet! Tell your wives and your daughters and the women of the believers
to draw their cloaks (veils) all over their bodies. That will be better, that they should be
known (as free respectable women) so as not to be annoyed.(Quran 33:59)
Say to the believing women that they should lower their gaze and protect their
private parts (from sins); and they should not display their beauty and ornaments
except what appear thereof...(Quran 24:31).
When a girl reaches the menstrual age, it is not proper that anything should
remain exposed except this and this. He pointed to the face and hands. [Abu Dawud]
The purpose of hijab is to cover the awrah and awrah varies in different situations
and amongst different groups of people. Its beginning with the conditions of hijab for a
woman in public and amongst non-mahram men. As long as these conditions are fulfilled
a woman may wear whatever she pleases. (Abdul Rehman Abdullah: 2006)
The hijab (covering) must conceal the entire body except the face and the hands.
It should not be translucent or tight. Tight clothes, even if they conceal the colour of the
skin, still describe the size and shape of the body or part of it, and create vivid images.It
should not attract the attention of the opposite gender; thus it should not be extravagant
or excessively opulent. (Abdul Rehman Abdullah: 2006) Nor should jewellery and
makeup be on display. It should not be a garment worn because of vanity or to gain

popularity or fame. The female companions were known to wear black and other dark
colours but other colours are permissible; a woman must not however wear colourful
clothes because of vanity.It should not be perfumed. (Abdul Rehman Abdullah: 2006)
This prohibition applies to both the body and the clothes.It should not resemble the
clothing worn by men.It should not resemble the clothing that is specific to the nonMuslims. (Abdul Rehman Abdullah: 2006)

1.2.2. KEBAYA
A Kebaya is a traditional blouse-dress combination that originates from
Indonesia and worn by women in Indonesia, Malaysia, Brunei, Burma, Singapore,
southern Thailand, and the Southern part of the Philippines. (Siti Zainon Ismail; 2006) It
is sometimes made from sheer material such as silk, thin cotton or semi-transparent nylon
or polyester, adorned with brocade or floral pattern embroidery. Kebaya usually worn
with a sarong or batik kain panjang, or other traditional woven garment such as ikat,
songket with a colorful motif. Kebaya is inspired from Arab region clothing; the Arabic
word abaya means clothing. (Siti Zainon Ismail; 2006)
The earliest form of Kebaya originates in the court of the Javanese Majapahit
Kingdom as a means to blend the existing female Kemban, torso wrap of the aristocratic

women to be more modest and acceptable to the newly adopted Islam religion. (Siti
Zainon Ismail; 2006)
The name of Kebaya as a particular clothing type was noted by the Portuguese
when they landed in Indonesia. Kebaya is associated with a type of blouse worn by
Indonesian women in 15th or 16th century. (Siti Zainon Ismail; 2006) Prior to 1600,
kebaya on Java Island were considered as a sacred clothing to be worn only by royal
family, aristocrats (bangsawan) and minor nobility, in an era when peasant men and
many women walked publicly bare-chested. (Siti Zainon Ismail; 2006)
Slowly it naturally spread to neighboring areas through trade, diplomacy and
social interactions to Malacca, Bali, Sumatra, Borneo, Sulawesi and the Sultanate of Sulu
and Mindanao Javanese kebaya as known today were noted by Raffles in 1817, as being
of silk, brocade and velvet, with the central opening of the blouse fastened by brooches,
rather than button and button-holes over the torso wrap kemban, the kain (and unstitched
wrap fabric several meters long erroneously termed 'sarong in English (a sarung
(Malaysian accent: sarong) is stitched to form a tube, like a Western dress) After
hundreds of years of regional acculturation, the garments have become highly localised
expressions of ethnic culture, artistry and tailoring traditions. (Siti Zainon Ismail; 2006)
There are two main varieties. The blouse, known as baju kebaya may be of two
main form: the semi-transparent straighter cut blouse of the Java, Bali, the more tightly
tailored Sunda kebaya, and the more Islamic compatible, plainer baju kurung is a loosefitting, knee-length long-sleeved blouse worn in the more adherent Muslim areas-

including former Kingdom of Johor-Riau (now Malaysia), Sumatra and parts of coastal
Java. (Siti Zainon Ismail; 2006)

Figure 1.2 : Malay Women, 1900s, Source : http://www.sabrizain.org/malaya/postcard.htm.

1.2.3. THE CHARACTERISTICS OF PROHIBITED CLOTHING BY THE
SYARIAH

Apart from to cover their awrah, the women's clothing should also not specific
clothing worn by men, such as the Malay way of clothes and shirts. In this case the
Prophet peace be open Him have been warned as hadith narrated by Abu Huraira
Radhiallahu' anhu said:
The meaning is: The Messenger of Allah (saws) cursed the man who wears
women's clothes and the woman who wears men's clothes...(Hadith narrated by Abu
Dawood)

Awareness of the responsibility to cover their awrah starts from the individual.
Tocreate awarenessof this, there must be an understanding of the true meaning of cover
up. When women understand what exactly covering awrah as a form of obedience to
Allah Subhanahuwa Taala and also a blessing that must be thankful for and preserved,
they will not be negligent and procrastinate these obligation so discrimination time and
place to do so. Otherwise they will stay steadfast and strive to adopt to meet the
characteristics of clothes as required by the Shari'ah. Included in the mission's
implementation of order cover their awrah, the parents, husband and family in fact must
also serve to educate, guide and advise children, wife, mother and other family members
to always execute. Word of God Subhanahuwa Taala:

VerseTranslation And warn, [O Muhammad], your closest kindred.

(Surat Ash-Shu`ar': 214)

Responsibilities and duties of the command are not immune to cover themselves
also under taken by members of the community. To criticize and advise each other is the
teachings of Islam. Then, every one of us is responsible to stay away from sin and
sinners.

With our awareness of Muslim women in discharging their responsibilities to

cover themselves as well as the role played by all parties, will constitute a society that
dress really meet there quirements of Shari'ah.

1.2.4. AWRAH
The definition of awrah is the parts of the body that should be covered and this
does vary in different situations among different groups of people. However, to fully
implement the Islamic dress code it is important to understand a number of other
situations in which awrah becomes important. The awrah of a woman in front of her
husband: There is no awrah between a husband and wife. When a woman is alone with
her husband she is permitted to wear any clothing that pleases them both.
And among His Signs is this that He created for you mates from among yourselves,
that you may dwell in tranquility with them, and He has put love and mercy between
your hearts. (Quran 30:21)
The awrah of a woman in front of her mahrams: A mahram is a person one is
never permitted to marry, because of a close blood relationship, breastfeeding or
marriage. Ones spouse is also ones mahram. A mahram is a person one is allowed to be
alone with.

A close blood relationship: For a female, her father, grandfather, son,

grandson, brother, both paternal and maternal uncles and nephews.

Likewise for a male, his mother, daughter, granddaughter, sister, both

paternal and maternal aunties and nieces.

Breastfeeding: This includes anyone, male or female breastfed by the

same mother or wet nurse. (and includes the brother or husband of the
one who breast fed the person in question)

Marriage: People who become your relations by marriage for example

father-in-law, mother-in-law, stepfather, step-grandfather, stepson.

When a woman is amongst her mahrams, the scholars of Islam agree that a
woman does not have to observe strict rules of covering but rather that she is able to
uncover her hair, face, arms, hands, legs from below the knee, and feet. However, a
Muslim woman must always remember that she is known for her modesty and haya,
therefore she must never make a wanton display of herself.
And tell the believing women to lower their gaze (from looking at forbidden things),
and protect their private parts (from illegal sexual acts, etc.) and not to show off their
adornment except only that which is apparent and to draw their veils and not to reveal
their adornment except to their husbands, their fathers, their husbands fathers, their
sons, their husbands sons, their brothers or their brothers sons, or their sisters sons,
or their women, or the (female) slaves whom their right hands possess, or old male
servants who lack vigour, or children who are not yet aware of the private aspects of
women(Quran 24:31) (Abdul Rahman Abdullah, 2006).
1.3

PROBLEM STATEMENT

Most of the Malay Kebaya nowadays has been influenced by Western Country not
from Islamic rules. The wearing of Malay kebaya is also not clearly represents our
Malaysia identity due to : Sesungguhnyalah, budaya Melayu hari ini menghadapi
pelbagai cabaran dan ancaman pada zaman global yang begitu pesat bergelora akibat
pengaruh kuat media massa, akibat serangat hebat budaya moden asing dalam segala
bidang termasuk seni budaya, perilaku manusia, bahasa dan lain-lain. Memanglah
budaya Melayu sedang menghadapi cabaran. Sikap orang Melayu yang ghairah meniru
dan mudah terpengaruh mencelarukan lagi suasana. Betapa sebahagian besarnya tidak
lebih daripada edaran fesyen. Ia datang dan bakal pergi. insyaAllah. (Azah Aziz, 2007).
The local traditional designs have to fulfill the Islamic rules in order to sustain and
recognize by the society. "Saya tak kisah kalau anak muda zaman sekarang nak pakai
baju kebaya dengan jeans, tapi kita juga perlu ambil tahu mengenai pakaian tradisional
dan cara pemakaiannya.Kita tengok misalnya orang Jepun dan Korea, mereka
berbangga dengan pakaian tradisional mereka dan memakainya dengan lengkap dan
dengan cara yang betul, begitu juga dengan orang Indonesia," ( Azah Aziz, Berita
Harian 2006.)
1.4

RESEARCH OBJECTIVES
The objectives of a research are vital in order for it to be beneficial to the

community. The detailed research is carried out based on several objectives in the means
of discovering the changes found in the Malay kebaya traditional costume. The objectives
are as follows :
1)
To established a modesty look of kebaya that is acceptable and wearable by the
Islamic community.

2)

To develop a range of Islamic and modern contemporary kebaya designs based

3)

on the Islamic values and guidelines.

To increase the wearing of kebaya among the Malaysian community.

1.4.1 RESEARCH SCOPE

The research is carried out to investigate the values found in traditional Malay
traditional costume that focusing on the Malay kebaya from the 1940s era till today. At
the same time, the research also focuses on the design elements such as colour, shape and
size found in the traditional Malay costumes, especially focusing on the Malay kebaya
while maintaining the Islamic dress code guideline.
1.5
SIGNIFICANCE OF THE STUDY
The Malay community of today will know the identity of Malay values found in
the Malay kebaya. The Malay community will also be able to recognize the Malay value
that has been lost in the contemporary Malay kebaya. The Malay community can
differentiate the differences between traditional, Islamic and contemporary Malay
kebaya. The community is able to view the ideas as well as know the thoughts of the
experts in preserving the values found in Malay kebaya.
The presumption made is taken as a guide for the study in carrying out a certain
research. The main focus in researching is to understand the problems at hand which is to
be investigated. This write up is seen as the outcome of cultural recordings with emphasis
on the Malay kebaya and how far this costume is worn in todays lifestyle to the extent
it has become a piece of traditional costume which has incorporated values and norms in
the continuity of todays Malay culture.

The main writing is to ensure the traditional Malay costume is used wisely
especially when viewed from its functional aspect. The desire to put forward the Malay
traditional costume, especially by individuals who portray themselves to be cultural
spokespersons, is often seen to be diverging from the values and concepts of the original
Malay traditional costumes.
Apart from that, this research identifies Malay values that are no longer found in
today Malay contemporary costume. If the Islamic attire is more understood, traditional
Malay costume today are seen to be more demure, emphasizing on the femininity of the
wearer. Furthermore, if the use of this costume is broadened, we are able to continue the
legacy to greater heights, in line with progression. Clothing is the symbol determining
race as well as culture. Hence, we need to upgrade our own culture because with every
change and development that occurs, it is determiner of the progression of a certain
community.

1.6

RESEARCH QUESTIONS
The research questions are as follow:
a) What are the kebaya features that can be adapted applied based on the Islamic
values and guideline?
b) What are the changes in kebaya design that can help to increase the wearer?
c) What are the design elements that need to be considered when designing
kebaya modern style with modest look?