Chapter 1Introduction

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1.1 Objective The aim of the report is to document every architectural and cultural aspect of the structure assigned

to us.We also want to provide and organize information and drawings of Fui Chew Association

headquarters in Melaka.

The objectives of this report are as follows

To document the significance of the building to accompany the

measured drawings that we have conducted as a group

Including our technical drawings which include relevant elevations,

sections and plans down to details deemed necessary

To pay homage to the Fui Chew Associations headquarters in

Melaka recognizing it as a historical structure rich with cultural

heritage

To study the relationship of architecture and the significance of the

building as well as its inhabitation

Use different approaches as suggested in provided brief to conduct

research on building ; via cultural aspects and historical aspects

combined.

2

1.2 Methodology

Conducting research on this particular building was difficult as information was scarce through any

media whether it be through books, journals, brochures, articles, mausoleums or even online.

Information such as history of our micro-site and the structure itself was particularly difficult to find.

Many assumptions and generalizations had to be made initially based on studies on shophouses from

Penang and Singapore - of which information sufficient research could be done online and through

certain books.

Due to all of these issues as stated, research was conducted primarily ; on site via extraction of

information from local magazines and brochures and most importantly interviews with the owners or officers present in the Fui Chew Association while we were there. It certainly helped that

interviewees were extremely knowledgable and happy to answer any queries.

3

Fig 1 Photo of ground floor facade of Fui Chew Association taken in 1989

Fig 2 Taking photos of details with measuring tape

Fig 3 Using plumbline to determine section line

Fig 4 Retrieving information with the help of employees during working hours

Taking measurements using scale photos was also conducted in order to transfer the information to drawings done on computer applications. Taking measurements on site using rulers and measuring

tape was done throughout our trip to the assigned building. Using equipment like string and plumb

bobs to asses the exact position of section lines were also conducted.

Documenting elevations was challenging and required us to request access to neighbouring shophouses and buildings in order to be able to take clear photos necessary. The roof was primarily inaccessible however we did receive visual access to the underside of the pitched roof on the first

floor with the permission and assistance of the employees on site.

With all of this, we managed to extract sufficient

and concise information from our measurements

and scale photos into our plan first, followed by

elevations and then sections and lastly all the

details efficiently. The clear documentation of

every element in the building also allowed

research to be efficient as references could be

made easily.

4

Fig 8 Records of association displayed at gallery

Fig 7 Taking scale-photos of details with rulers

Fig 6 Records of association displayed at gallery

Fig 5 Conducting interviews with employees

1.3 Job Distribution

For ease of conducting research, the workloads were divided according to the tasks provided. As for

the final model, everybody had a role in helping acheive the final outcome. The following is a rooster

as to our work distribution

ReportHarashadeep KaurRachel Yeo Chi Xuan Raveender Singh A/L Santokh SinghLim Siew Ni

CADNg Wyn Jane ( Group Leader )Lim Win Kee ( CAD Leader )Lee KylieLiaw Yau VernLiew Cherng QingPhares Phung ChimengPritika A/P Rama MohanSu Bang Zheng

VideoTan Ke WehOng Jie En

5

Chapter 2Background Information of Site

6

Description of building

7

No 94

Street Jalan Hang Kasturialternative street name Second Cross Street

Location MelakaGPS coordinates Lat : 2.196941, Long : 102.248703

Lat : 2 11'48.99 " Long : 102 14 '55.33 " Year of construction 1848Style Southern Chinese EclecticOwners Fui Chew Association

2.1 Historical Background of Melaka

Melaka has been an important trading center for nearly 600 years.Legend attributes the founding of

the city to Parameswara, a prince from Palambang, who settled here after spotting a mouse deer

pursuing dog into the river.This miracle convinced him that this site was the perfect spot to build a

city.He named it "Melaka" after the type of tree under which he was taking shelter.

In 1409 the Chinese admiral Zheng He arrived with a fleet of enormous vessels, seeking to establish

diplomatic ties with States west of China.Zheng He was lavishly feted by Parameswara and allowed to

stay for a time.After promising Chinese assistance in the event of an attack from nearby Siamese

tribes, Zheng He withdrew for ports further west.

Meanwhile Parameswara converted to Islam in 1414 and married a Muslim prince of Pasai in

Sumatra.He changed his name to Iskandar Shah.His conversion brought about increased trade with

Muslim merchants based in India and the continued growth of the city's population.

Parameswara died in 1424 and was succeeded by Muhammad Shah, an able ruler who was able to

repulse the Siamese despite China's inability to assist.After his own death Muhammad was

succeeded by Muzaffar Shah who was the first to use the title "Sultan".His reign witnessed the

invasion of the Siamese in 1445, but the stout Melakan defenders resisted the assault.After Muzaffar

Shah's death the city fell into the hands of Mansur Shah who expanded the city-state into an empire

by conquering Siak and Kampar across the strait in Sumatra.Other states on Malaysia's mainland fell

into the hands of the Shah as well.

By this time Melaka had developed into a well-defined state that the Chinese were eager to

8

Fig 9. Zheng He's tomb in Nanjing located near the new museum devoted to Zheng He. (2007, photo by Peter Pang, Released into the public domain by the author).

Fig 10. "Hang-Li-Po's Well" near "China Bukit Hill" in Melaka. A " Treacherous Historic Well"(2007 by Rudolph A. Furtado)

mollify.The Chinese Emperor Yuang Lo offered his daughter Hang Li Poh in marriage to the Sultan to

cement ties.Her entourage set up camp on what is now the Chinese cemetery and made do with 500

serving girls.

After the passing of several more rulers Melaka reached its zenith at the beginning of the 16th century

under the reign of Sultan Mahmud. At that time the city held over 100,000 people speaking over 80

languages.

The peaceful development of Melaka was abruptly shattered with arrival of the Portuguese in 1511.

Led by the ambitious leader Alfonso de Albequerque, who dreamed of creating a string of friendly

ports from Portugal to China, the Portuguese landed in Melaka full of energy and determination.In a

week-long battle they roundly defeated the Sultan's forces. To secure their newly-one prize, the

Portuguese quickly began construction of the massive A Famosa fortress around St. Paul's

hill.Originally located near the sea (but now inland due to reclamation) the fortress was able to guard

against attack from both the landward and seaward directions.

Shortly after this time the famous missionary Francis Xavier arrived on the scene.Inspired by dreams

of converting China to Christianity, this zealous priest was secretly appointed the Papal Delegate to

Asia and set sail from Lisbon, Portugal with the consent of the King.When he reached the Portuguese

settlement in Goa, India, he was transferred to a ship under the command of Diogo Pereira, who

represented the King of Portugal

Pereira's ship landed in Melaka to a lukewarm welcome. The governor, who despised Pereira,

confiscated his ship and harassed Xavier's efforts.Undeterred by the setback, Xavier shook the dust

9

Fig 11. Fort of Malacca,The life of Ferdinand Magellan and the first circumnavigation of the globe (1891 by Guillemard, Hill, Ruth and Parr )

from his robe (in a sign of disapproval) and set sail alone aboard a Chinese junk, hoping to reach

Canton (Guangzhou).

Over an eleven-year period this tireless Priest traveled over 38,000 miles and spread Christianity

with varying degrees of success all over Southeast Asia. He contracted a severe fever on

November 20th, 1552 and died on Sunday December 3rd, 1552. Remarkably, Xavier's body

decayed little on its way back to Melaka and thence to Goa, where it was laid to rest. Even more

remarkable, the body is still there today, put on display once every 10 years. The body is in such a

state of preservation that even the hairs on his beard are still visible.

The Portuguese continued to hold Melaka long after Xavier's death, but finally succumbed to Dutch

pressure when they conquered the city in

1641.For them, Batavia was their primary

trading city and Melaka declined in

importance,.Their rule ended in the early

19th century when they handed over the city

to the British after Napoleon's conquest of

the Netherlands

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Fig 12. The remarkably in tact remains of Francis Xavier are on display every 10 years in Goa (2014 from BBC)

Fig 14. Malacca Warrior Monument for the Chinese Victims of Anti-Japanese Occupation, Malacca Town, Central Malacca, Malacca, Malaysia. Constructed in 1948 by the Malayan Federation (2015 by Chongkian)

Fig 13. A tourist attraction in Malacca, this Japanese graveyard is dated with grave stones from 1911 to 1940 with a total of around 40 Japanese layed to rest here (2013 by Wisatan Budaya dan Warisan)

The Straits Settlements were the

collection of four distinct colonies, each

acquired for its naval and commercial

possibilities and opportunities. The

respective settlements

(1) Penang (1786)

(2) Malacca (1795)

(3) Singapore (1819)

(4) Labuan (1907)

They each allowed for commercial and

naval shipping to take advantage of the

trading opportunities in the area.

11

Fig 16. Map of The Straits of Malacca 1854, with map of Malacca highlighted in yellow. Fig 15. St Peters Church photographed as seen in a vintage postcard

1

2 3 4

2.2 Demographic Malacca has an estimated population of 931,210 as of 2016 with an

average annual population growth of 2%. As you can see, the

demographic in Malacca generally represents the races in Malaysia

currently, however the proportions are not congruent to the national

racial demographic. There is an over-representation of Chinese citizens

in the state of Malacca which would correlate the history of this state

which includes mass migration of Southern Chinese here. Many of these

Chinese citizens would be their descendents. Malacca is thus dubbed

the Historic State

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Fig 17. Demographics of Malacca vs Malaysia as of 2016 based on race

Fig 18. Demographics of Malacca based on religious faith

Distribution of Races Malacca

Distribution of RacesMalaysia

As you can see from the pie charts below, English is commonly spoken amongst these locals, which

make Malacca conducive for tourists whom are often English speaking who bneed information and

various other services. The prevalence of chinese speaking communities correlates with the high

density population of chinese who live in the state.

13

Fig 19. Language literacy amongst locals of Malacca focusing on English, Malay, Tamil and others

One Language Literacy Two Language Literacy Three Language Literacy

The elderly population (65+ years) are over-represented in this state. This is mainly because many

retirees have taken up minor jobs in the tourism and service industry such as keep guard of

shophouses and providing visitors with a pleasant experience at many of Malaccas historical

buildings in its narrow winding streets. This is the case with our association, whereby elderly reitrees

are maintaining the records and formalities that are required by the Fui Chew Association

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Fig 20. Figure Distribution of Malaccans by age Fig 21. Figure Distribution of Malaccans by ocupation

2.3 Festivals and Celebrations

Every festival is worth remembering as it calls for celebration where it is normally marked as a holiday

from different religion, tradition or nation. Throughout the year, people in Malacca celebrate different

festivals like :

Festa de San Pedro Malacca Carnival Palm Sunday

and similar to the other states they also celebrate, which are far more common :

Chinese New Year Thaipusam Malaysia Festival Moon Cake Festival.

2.3.1 Chinese New YearChinese New Year is celebrated in either January or February depending on the Lunar

calendar. This festival lasts for 15 days where every Chinese family gather on the eve of

Chinese New Year to have family reunion dinner. Family members travel from near and far

to join their family for the reunion dinner as it is the start of a new year The sky will be filled

with colours when all the fireworks are released once the clock strikes 12 to usher in the

new year. Besides, there will also be lanterns released into the sky with new year

resolution written on them. According to the tradition, it is better for the Chinese to wear red

on Chinese New Year especially the first day as it is good luck.

15

Fig 22. Figure Live performances and thousands of spectators at Jonker Walk (2011 by Justin Klein)

2.3.2 ThaipusamThaipusam is a festival celebrated by the Hinduism. Although the number of Hindu is minor,

Malaccans still celebrate this festival. Over a million Hindus gather in various temples around

the nation to celebrate Thaipusam every year. The exact date of this important event is based

on the full moon day in the month of Thai in the Hindu calendar which normally falls in January

or February. Thaipusam celebration is dedicated to the Hindu deity Lord Murugan, the youngest

son of Shiva and Patvati. Thaipusam is the biggest festival for Hindus after Deepavali and

usually falls in January or February. It is observed as a day of thanksgiving and paying penance

for Lord Murugan. In many states in Malaysia, Thaipusam is a public holiday. Devotees prepare

themselves for the occasion by cleansing their bodies through fasting and abstinence, and

usually observe a vegetarian diet for a certain period of time. Many devotees began paying

penance a few days before the actual festival, with the carrying of the kavadi on their shoulders

and milk pots carried above their heads.

2.3.3 Palm SundayPalm Sunday is a festival celebrated by the Portuguese-Eurasian community. The

celebrations are unique to them and faithfully observed every year at St Peters Church.

These processions and traditions were introduced by Augustinian monks in 1587. During the

Palm Sunday procession, life-size wooden statues of Christ carrying the Cross of Mother

Mary of Sorrows are carried in a candlelight procession. These processions scenes are

repeated on Good Friday with the inclusion of three boys playing the role of three Marys

standing at the foot of the cross while singing a mournful Latin dirge. Also introduced during

the procession is the Dead Lord statue mounted on a wooden bier.

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Fig 23. Figure Procession lead by standard of Holy Eucharist and Mater Dolorosa began from St Peters Church in Malacca (29/3/2010 by Maleisie News)

2.3.4 Malacca CarnivalMalacca Carnival is a celebration that lasts for a month and showcases traditional dances and

a variety of expositions covering local tourism, industry and art. The Malaccans celebrate this

festival throughout the whole of August with performances such as singing and dancing which

are related to their culture in order to celebrate the independence of their country. During this

festival, they promote the art and culture of the country by combining them into performances .

Besides, boating and windsurfing competitions are available whole month long as a way to

celebrate this festival. Its been part of the citys cultural landscape since 2009 after melaka

received UNESCOs nod in 2008.

2.3.5 Mid Autumn FestivalTo the Chinese, Mid-Autumn Festival means family reunion and peace. The festival is

celebrated when the moon is believed to be the biggest and fullest. To the Chinese, a full moon

is a symbol of prosperity, happiness, and family reunion. It is the second most important

traditional festivals after Chinese New Year which falls on either September of October

depending on the Lunar calendar. During this festival, the Chinese celebrate by having

mooncakes and lanterns. It is a celebration to admire the moon as it is a harvest festival with

origins in moon worship. The main traditions and celebrations include eating mooncakes,

having dinner with family, gazing at and worshipping the moon, and lighting lanterns. On that

night, children will be carrying their lanterns or hanging them on tree branches. A glance

through every house of colourful lanterns lightening the whole neighbourhood is a blessing.

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Fig 24. Figure An Indonesian dancer perfoming among the ruins of St. Pauls Church during Melaka Art & Performance Festival (2014 by Tamara Thiessen )

2.4 Malaccan culture and heritageWhile Malacca has a multiracial population of Malays, Chinese and Indians reflecting the overall racial

make-up of Malaysia, it is the Peranakan and Portuguese culture that is still practised by a few

descendant communities that attracts visitors

2.4.1 The Baba Nyonyas Peranakans are descended from Chinese migrants who first came to Malacca many centuries

ago. Adopting Malay customs and cultures, theirs is a unique heritage unlike any other.

Peranakans are also referred to a 'Straits Chinese'. It is still a subject of debate whether the

Peranakans actually intermarried with the local Malay population or maintained a pure

bloodline, but most are said to be of Hokkien ancestry. 'Babas' refer to male Peranakans while

'Nyonya' refer to females. Peranakans also settled in Penang, the only other state than

Malacca.

2.4.2 The Portuguese When the Portuguese conquered Malacca in 1511 and ruled for 130 years, a few stayed behind

and formed a fishing community that has lasted till today. As devout Catholics, they celebrate

various festivals dedicated to their religion which can be witnessed throughout the year in their

settlement the Portuguese Square. Portuguese intermarried with the local population and are

now collectively referred to as Portuguese-Eurasian or 'Kristang', but they still maintain their

traditional surnames such as 'Sequiera' and 'Lopez'. Usually, they speak a distinct language

which is a Creole (fusion of two languages) based on Portuguese and Malay. The 3000-people

large Portuguese community in Malacca are a merry bunch.

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Fig 26. A group of Kirstang people in their traditional dress, where women were the saia, red or white clothing as well kercheifs around their heas and men who wear jackets with bowties and fedoras. ( from GeoCities )

Fig 25. Peranakan Family Portrait circa 1910

2.5 Site observations

2.5.1 Jalan Hang Kasturi

Our site is located within Malacca Tengah or

Central District of Malacca. It is located in a

heavily visited area where there are a series of

winding streets with buildings that are up to

hundreds of years old. Jalan Hang Kasturi is one

of these streets.

Streets are no wider than 4meters wide generally

and can accomodate cars, motorbikes and

bicycles and most notably the Malaccan Becha

19

Fig 28 When facades are not facing streets, the side elevations are exposed with minimal openings

A

BC

D

A

B

CD

figure Local site plan with close-up of building

Fig 28 View (A) Narrow road without exposed facadesFig 29 View (B) from juntion connecting main road into J.H.KFig 30 View (C) Alternate view of junction from main road into J.H.KFig 31 View (D) Juntion from Jalan Tukang Besi into J.H.K

Fig 27 Melaka Tengah highlighted within Melaka

94, Jalan Hang Kasturi lies on a narrow one-way street. This part of Melaka which is heavily visited by

tourists is a series of narrow roads able to cater a maximum of the width of two small cars, hence

most of the streets of one way.

The shops are lined up continuously so the shelter runs uninterrupted between streets. However the

height of the shop floors can vary, so it is never an even walking surface .Methods of transportation in

these narrow streets comprise of cars, bicycles and the Malacca trishaw or becha which are popular

among visitors, with their eye-catching decor and blaring music

Alleyways have been formed behind these shophouses. They are well maintained and are fit an for

tourists to walk through and enjoy. Small windows with small air-vents are found here so as to not

invade the privacy of shophouse owners as tourists walk through these alleys. These can even be

used as shortcuts.

2.5.2 Landmarks witin proximity

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Fig 33 The view of back allerys taken at eye level Fig 34 Site plan displaying The location of major back alleys

Jalan Hang Kasturi

Jalan Tukang Besi Jalan Merdeka

Fui Chew

Back Alleys

Fig 32 Site plan diisplaying the flow of traffic from the two-way main road (Jln Merdeka ) into single lane secondary road Jalan Hang Kasturi in lighter yellow

2.5.2.1 Jonker Walk

Jalan Hang Jebat, or Jonker Walk is a street in historical Chinatown of Melaka

starting just across the river from the Dutch Square. Jonker Walk is flanked on

both sides of the road with heritage houses dating back up to the 17th century.

The Baba and Nyonya comunity began to enliven this space in the past by

conducting business here. These days it is a market area that comes alive in the

evening.

2.5.2.2 Tangkera Mosque

Masjid Tengkera in Malacca was built in 1728. It is of square shape and has a

three-tiered pyramid roof. The mosque stands on four pillars which support the

roof and dome. The pagoda shape is reminiscent of chinese architecture while

the shape of the roof is very much like that of Sultan Mansurs Palace, Rumah

Lima.

2.5.2.3 Baba Nyonya Heritage Museum

Located st Jalan Tun Tan Cheng Lock. Baba Nyonya is also known as Straits-

born Chinese or Peranakan are of Chinese noble descendants which adopted

the Malays culture. The interesting unique blend of cultures is born after the

intermarriages between the Chinese and the local Malay. Paraphernalia from

that have manifested in these cultures are on display here.

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Fig 35Jonker walk sign in day time

Fig 36 Jonker walk market at night

Fig 38 Tanhkera mosque courtyard

Fig 37 Tanhkera mosque in 1972

Fig 39 Furniture on display Fig 40 Museum as seen from street

2.5.2.4 Cheng Hoon Teng TempleBuilt in 1646,, Cheng Hoon Teng Temple is one of the most notable landmarks. Set along Jalan

Hang Lekiu it is billed as the oldest Buddhist place of worship in the country. The main prayer

hall of Cheng Hoon Teng Temple has a weighty saddled roof, dark timber beams and beautiful

carved woodwork. Smaller chambers devoted to ancestor worship are prominent throughout the

temple: these rooms are filled with tablets bearing photographs of the deceased. The temple is

dedicated to Kuan Yin, Goddess of Mercy. A black, Cheng Hoon Teng temple was constructed

by Chan Lak Koa, son-in-law to Captain Li, Malaccas second Chinese kapitan.

2.5.3 Street artThroughout the region, street art is seen on the largely continuous walls of shophouses or newer buildings as seen below. These range from both contemporary art like

cartoons to abstract work and spray-paint ; to realistic paintings as well as traditional style murals.

22

Fig 41 Facade of Cheng Hoon Teng Temple, Malacca.

Fig 41 Measuring 8mX3m at the entrace of Jalan Hang kasturi, 8 horses was painted by local artist Chong Chen Chuan and Quake Kah Ann using caliagraphy technique

Fig 42 Collabration between Khiels and local artist from Gombak, Mohd. Anuar (known also as Fritilldea) has produced this bright abstract painted walls outside the Khiels store near Jonker Walk

Fig 43 Located just across the Khiels store, Orang Utan House is a gallery that showcases the work of artist Charles Cham where he also sells T-shirts. It is located in Jalan Tukang Besi and there are two smaller branches in the area.

Fig 44 Realistic street art as seen in the back alleys that are formed around and in the back of the shophouses. The homogenous white walls have been adorned with a series of similar works that make an interesting walk.

Chapter 3Fui Chew Association

23

3.1 History of the Chinese Ethnic Clans Associations in Malaya

3.1.1 Migration of South Chinese to Malaya

In the late Qing Dynasty and the early Republican period, due to

the political turmoil in China, forcing some of the people from

Southeast asia was migrated to NanYang (including Malaya) to

earn a living. When the overseas chinese from southeast asia

were arrived, because of the feudalism, with the cohesion of

consanguinity, drove the people to form a clan association, in

order to take care of each other. People who came afterwards also

have joined the association to expand their social network and get

economical convenience. The association has provided members

with the assistance on economy, accommodation and also obtain

skills of earning and social experience, and therefore it has been

developed rapidly.

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Fig 45 Strait-Chinese or Baba Nyonya were the first wave of Han Chinese. Image. c 1941

3.1.2 History of Chinese Associations

3.1.2.1 The beginning of Chinese Association (Before 1840)

Due to the challenges faced such as the lifestyles and career uncertainties in the new

environment, most of the immigrants brought their deities from their hometown so that

they can feel secured psychologically, therefore mostly temples will be the earliest social

organization to be appeared. For instant, Temple Cheng Hoon Teng, Malacca built in

1673 is one of the oldest Buddhist place of worship in the country. At the same time, it

was also once the place of discussion for the the leaders of Chinese Association.Cheng

Hoon Teng was the Chinese Societys epitome, which plays an important role in

organizations of society.

In the early days, the reason of forming the organization among the Chinese was to

worship the deities and treasured their historical legacy. Therefore, temples were built

one after another in order to handle religious problem and the funeral. All the temples

built by the Chinese were to be said as the initial stage of the Chinese Association.

Before 1840, there was only a little scale of Chinese migrated to Malaya and Borneo

island to earn a living, but the Chinese community already form the early stage of the

overseas Chinese society. By the means of temples, Chinese organization and United

Chinese Association (UCA), the capability of social organization can be developed,

including cohesive the strength among the clans, defend their interests and benefits,

inherit and carry forward the Chinese culture and religious faith.

25

Fig 46 Cheng Hoon Teng Temple, Malacca is the oldest functioning temple in Malaysia (2012 by Michankow)

3.1.2.2 Growing period (1840-1889)

Soon after the Opium War (1839-1842, 1856-1860), Qing government signed the unequal

treaties under duress, the emigration of Chinese reached its new heights. On the other hand,

the Western colonists accelerates the colonization of Southeast Asia, encouraged the

Chinese to move to the south of Malaya, the Chinese that migrated to Malaya and Borneo

was actually the labour force for the colonists. Undeniably, Chinese was the main force for

the economic development by involving in mining, exploiting estates and construction sites.

In 1890s, before British colonial government make any changes to the policies of Chinese

Societies, the Chinese parties have their own legal position. Parties were also known as

secret societies, originated from the China Overturn Qing Dynasty and reinstate Ming Dynasty

organization---The Legitimacy Foundation of Heaven and Earth Society. In Malaya and Borneo,

other than controlled the Chinese from being used as a tool, they also participated the

economic activities, under the consent of British colonial government.

If its before 1860s and 1870s, the British colonial government will rely on the leader of the

party, Chinese merchants, the capitans to stabilize the order of colonial rule. But right after

1870s, the previous form of rule didnt meet up the current requirement, An organization that

specifically ruled the Chinese was set up on 6th of June in 1877 - Chinese Protectorate. The

Chinese association that was formed during this period was mainly based on the ties of region,

but also included the other types of Chinese association that ties with consanguinity and career.

26

Fig 47 Wooden engraving depicting a battle during the first Opium War. The war occured as China was increasingly predatorial against weaker countries to exploit them illegally.

3.1.2.3 Developing era (1890-1940)

In 1890 was the time where Chinese Association entered the watershed of the new era, more

and more Chinese Association were formed until the registration of association was officially

administered in 1890. British colonists successfully occupied the main three base areas in

Malaya in 1786, 1819 and 1824 respectively and these became the Unfederated Malay States

and the whole Malaya became the supplier of the raw materials and to place the goods on the

market.

Due to the peace and stability of the country after few years later, more overseas Chinese were

encouraged to migrate to Malaya so as to take part in mining career. Most of them were

embarked on mining or rubber plantations and the number of settlers from overseas Chinese

have risen considerably. This unconsciously increased the formation of Chinese Association

The Chinese association in this era have made a great contribution to the Chinese education

and the Anti-Japanese and National Salvation Movement of China Masses. As the population of

the Chinese increased, the demand on the childrens education is getting higher, and this driven

the Chinese association enthusiasm to push on the running of the school. On the other hand,

during the war of resistance against Japanese, all the Chinese associations and the leaders

tried to restrain the use of good imported from Japan, bought the China government bonds and

coordinate the overseas Chinese to come back serving the Chinese

27

Fig 48 The picture (1860s) shows the surface mining at Kelian Pauh, by the early Chinese miners. This was the first area where tin-deposits were found. The Founder was the Malay chief, Long Jaafar.

3.1.2.4 Period of Stagnation (1941-1945)

On the 8th of December in 1941, Japan came to invade Malaya. During the period when

Japanese Army invaded Malaya for 3 years and 8 months, the all Chinese associations were

then threatened to close out. Under the rule of the Armed Forces of the Empire of Japan, the

leader of Chinese association who was trying to revolt can be punished severely at any time,

even sentenced to death.

3.1.2.5 Revival era (1946-1956)

After the war until before the Malayas independent, more Chinese associations were

established and gradually heading to stage of the formation of the federation of Chinese

associations. The Japanese surrendered on 15th August 1945 after being bombed by the

Atomic Bomb. The British returned and continued to rule the country. The most important

development was the agreement of making a change for the Chinese politics. During this

period, the amount of Chinese association grew very rapidly. One of the main reasons was the

burgeoning population and the rapid economic growth. Other than that, the cooperation and the

unity among the association must be strong enough in order to deal with the challenges of new

situation. Moreover, the position of Chinese Traditional Virtue was gradually been neglected,

therefore, the Chinese Association plays an important role on maintain and inherit traditional

culture.

Chinese was one of the main driving forces for the development of the Chinese culture,

especially in the following areas: to maintain the Chinese Traditional Culture, including the

28

moral values, calendar customs and etiquette thus spare no efforts to invest the Chinese

education significantly.

After the war, the Chinese association expended the manpower and financial resources to

repair or embark the new United Chinese School. Some of the home guard even work together

by combining all the small schools to a larger school and named it as school of hualian, to

reflect the meaning of unity.

3.1.2.6 Era of consolidationAfter ten years of operating and developing the chinese associations that were newly built or

destroyed afterwards, it has become part of the representative of the Chinese community, with

Chinese school and Chinese newspaper were also known as the three main pillars of the

Chinese Community.

In the early days after the independence in 1957, the Chinese association continue to foster the

Chinese to get the right to education and to work. With the vigorous development of business

and rubber plantations, Chinese association become more active to catch up with the rapid

development from all field.

To sum up, the Chinese association elevated the educational, cultural, economical standard of

the Chinese community. Chinese association actively involved in social movement, to give full

scope of its organizational ability.

29

3.1.2.7 Period of integration (1970-1989)From 1970 until 1989, Chinese community have to face the challenges of their rights were

being deprived from different areas such as politics and economics. During this long historical

period, Chinese Association had tried their best to seek for help and work with the other party

branches to solve this problem. Every Chinese association combined to form a temporary

Chinese Association Leading Centre, depends on the numbers of the members and also the

integration of all the Chinese association

3.1.2.8 Period of the ideological of leading (1990 until today)

After spending 8 years times to application for registration, The Federation of Chinese

Associations Malaysia (Hua Zong) was finally approved to register on 17th of October 1991.

Theoretically, Hua Zong should be the President of the Chinese Association , in action leading

the other Chinese Association, but it only can be known as the Agency of leading the Chinese

Association, unable to bring and lead the whole Chinese Association effectively.

In 1996, Hua Zong and the other seven associations organized a joint session to discuss the

working programme, claiming indemnity and the other problems. This strengthen the bond

between each other and a cooperative movement was being vigorously pushed.

Due to the development of the circumstances and the political situation, Chinese association

has focus more on the ideological of leading, therefore Chinese Associations must play their

roles as a good civic association and make a new application for the position of Chinese

Association.

30

Fig 49 The current Hua Zhong or Federation of Chinese Associationa Malaysia logo as designed in 1991 (2012 from Hua Zhong)

3.2 Roles & Functions of Chinese Ethnic Clans Associations in Malaysi

31

Types of Association Main Function

Clan Association

Cultural Organization

To enhance the relationship and encourage the unity between the members. It also functioned as to propel the culture, education, the development of economy and also support the charitable welfare society.

To encourage the development of the related culture and enhance the charitable welfare society

Religious Organization To promote and carry forward the religious doctrine, strengthen the relationship between the members.

Educational OrganizationTo fight for education right for the Chinese students and enhance a better education system for the students.

Young men association and Womens group

To enhance the qualities of the young man and train them for profession

Leisure Bodies The goal is to enhance the relationship among members and health concerning activities

Comprehensive organization such Chung Hua hall

The goal is to foster the Chinese culture

Table 1 Function of Chinese Associations as described in

3.2.1 Mechanism of the internal operation of Chinese Association

3.2.1.1 Board of management

The president of the council will be the chairman of the Chinese Association. Under the Council,

departments and subcommittees are established. As follow is the operation mode of the board

of management:

3.2.1.2 Committee

The members in the general assembly will elected the president, the vice president, general

affair, treasurer as well as the person in charge for each of the department

3.2.1.3 Apposition of the Board of management and the Board of supervisors

With the coordination of these two institutions, the supervision for the whole

organization can be strengthen. As follow is the operation mode of apposition of the

Board of management and the Board of supervisors.

32

General Assembly

Board of Management

Administrative body

General Assembly

Board of Management Board of Supervisor

Fig 50 Levels of authority

Fig 51 Divisions under General Assembly

3.3 History of Fui Chew Association in Malaysia

In the early times, when the Fui Chew immigrants firstly came to Malaya and North Borneo mainly

involved in mining and agricultural activities. Due to the mining experience they had in their

hometown, Fui Chew people had become the forerunners of creating prosperity of the mining area. In

the early stage, the population of Fui Chew people are mainly concentrated in some of the states that

are rich in tin such as Malacca, Negeri Sembilan, Selangor, Pahang and Penang.

33

Fui Chew Association in Malaysia Year Established History

Malacca1805

(212 years of history)It was originally named as Hai Shan company. Until 1844, it was then changed to Er Cheng Association

Penang 1822 (194 years of history)

In 1822, the Li Xin bought two shop houses and a land to set up the association but unfortunately it was then destroyed during the WWll. After the Japanese had surrendered, the leader decided to demolish the old building and build three storey building in 1975.

Selangor 1864 (153 years of history)

The association was founded by Kapitan Yap Ah Loy, and it is said to be one of the most powerful Chinese clan association in Malaya.

Perak 1932 (85 years of history)

It was the first one to use the tactic of Open-Door Policy to allow different province of teenagers to join the association.

Pahang

1936 (81 years of history)

In 1936, the founder bought a land to build the association. Unfortunately during WWll, they were forced to hand in their land to the Japanese army. However in 1946, they won an immediate warm response from the compatriots to buy a shop house as the association.

Table 2 Brief introduction to the history of the Chinese clan associations throughout the peninsular of Malaysia

3.4 Fui Chew Association in Melaka

Timeline below were the records of the Fui Chew Association for the past two hundreds years.

34

35

36

Fig 52 Current banner on Fui Chew Association Melakas website with their vibrant logo on the left

3.5 Current Occupancy of 94, Jalan Hang Kasturi, Melaka

The Fui Chew Association is currently occupied by the committee members of the Fui Chew

Association in Malacca and also the workers who knows the structure of the building. The following

are some images of the building used in the 1980s.

37

Fig 54 The altar room as seen with committee members in 1989

Fig 55 An association member holding up an honorary banner

Fig 56 The region behind the shophouse and back alley showing the steel door of the kitchen

Fig 57 94, Jalan Hang Kasturi on the right side as seen from the main street

Fig 53 An employee conducting daily morning prayers in the altar room after showing up for work in the building.

Chapter 4Architecture Styles

38

4.1 Overview of Melaka Shophouses

The shophouse is an urban building form with multiple functions, residential, commercial or mixed

used. Historically, shophouses were usually arranged with a shop or business premises on the ground

floor and accommodation above, thus providing convenience, shelter and security. Shophouses are

normally built in rows or terraces with an interconnecting five-foot way at the front, with each house

sharing side party walls with its neighbours. They are usually two or three storeys high with a narrow

front and deep rear. Over its length, each shophouse is either one building below a double pitched

roof with a rear courtyard or with longer shophouses, the length is divided into two or more buildings

or sections, separated by air wells for controlled light and ventilation. A double-pitched roof covers

each building section. The mountain like pitched roofs, ornamented with a variety of culturally rich

gable end designs and decorative elements are special features of the shophouses. The basic

masonry and wood construction of shophouses incorporates timber, stone, clay and lime. Air wells, air

vents, open ventilation grilles in partitions and door panels, and louvred shutters provide natural

ventilation and cooling air movement throughout the building. The shophouse design continues to

function well in the modern world. It is now valued both for its heritage significance and for its

contemporary green values.

39

4.2 Evolution of Melaka Shophouses Style

4.2.1 Dutch style 1600-1700

The Dutch style is the earliest type and can only be found in Melaka, mainly on Heeren Street.

Originally built by the Dutch in the 17th century these types of shop houses and townhouses are either

one or two storey height with simple faade design with limited openings on the upper floor, normally

with only one centralized or at the most two symmetrical windows. The ground floor are mostly now

being used as residential rather than shops, with symmetrical faade design of centralized door and

two side windows. The sidewalk is not connected to the adjacent buildings therefore this type of

buildings have private entrance porch. Structurally the walls are of Dutch-brick and plastered with

lime, roof structure is of timber.

40

Fig 58 Example of early dutch style

4.2.2. Southern China style 1700-1800

The Chinese population in Malaysia generally and in Melaka particularly, mainly came from Southern

China. Like for the Baba Nyonya Museum at Heeren Streets, the architectural tradition followed was a

modified version of the Chinese National or Northern Style. This architecture embodies the spiritual

notion of harmony with nature. This is manifested in the symbolism of the ornaments that are used to

convey luck, directions, seasons, the winds and constellations. Structurally the walls are of the brick

and plastered with lime, the roof structure is of timber

4.2.3. Early Shop house style 1800-1900

The early form of two storey type of shop houses is built to the street edge with recessed ground floor

forming a pedestrian walkway, generally simple in detail and relatively low in scale. With masonry

dividing wall, they are normally built in rows with simple pitched roof. The upper floor faade

supported by squat pillars project over the pedestrian walkway, and consists mostly of timber

construction with continuous row of paneled or louvered shutters. The upper floor faade is bordered

by plain masonry pilasters at each side and the ground floor has full width opening. Structurally,

buildings of this style incorporate masonry dividing walls with timber upper floor and tiled roof.

4.2.4 Early Transitional Style 1840-1900

The two storeys structures are built to the street edge and incorporate a sidewalk pedestrian which is

well entranced in the style of the nineteenth century. Expressive gable ends to rows. Ornamentation is

minimal with the upper consoles often enlarged and simple decorated with floral motifs. Green glazed

41

Fig 59 Example of Southern China stye

Fig 60 Depiction of early traditional stye

ceramic vents and plain pilasters. The usual orders are the Tuscan and Doric, upper floor openings

with a row continuous timber shutter are common. Cornices or horizontal mouldings along the beam

make the structure appear heavy. Structurally, buildings of this style incorporate the use of masonry

dividing walls with timber upper floor, tile roof and timber beam.

4.2.5. Early Strait Eclectic Style 1890-1920

The early Strait Eclectic Style is characterized by buildings with relatively restrained use of ornaments

on its faade. Transoms are flat arched or semicircular in filled with glass. Vents are employed with

an elegance of economy, architectural composition as squares or diamond between windows. Ground

floor masonry wall have symmetrical double doors, a pair of window and bat shape vents above. The

style incorporates many of the features of the grand classical style, reinterpreted and adapted to suit

the shop houses vernacular may include pediments, pilasters, keystones and arches. From 1910s the

use of reinforced concrete allowed wide roof overhangs and more ornaments. Structurally, buildings of

this style incorporate extensive use of masonry with the introduction of reinforced concrete lintels and

beams, timber upper floor and tiled roofs.

4.2.6. Late Straits Eclectic Style 1920-1940

This is the most spectacular style particularly in the use of ornamentation. The tripartite arrangement

of three windows on the faade reduces the actual wall space to the minimum and provides maximum

ventilation. In later example, the wall surface is replaced by columns or pilasters framing the windows.

The constrained indigenous faade design borrowed freely from the various ethnic traditions. Chinese

panel frescoed are often combined with Malay timber fretworks that fringe the cape of the roof.

Brightly colour ceramic tiles and plaster delicately moulded into bouquets, festoons, plagues and other

42

Fig 61 Example of Early Strait Eclectic Style

Fig 62 Example of Late Strait Eclectic Style

elaborate ornamentation bear testimony to the artistry of the shop houses builders. The development

of reinforced concrete in the 1910s enabled large spans to be achieved and elaborate cantilevered

details to be incorporated into facades. Structurally, buildings of this style incorporate extensive use of

masonry with first floor timber fenestration and tiled roof.

4.2.7 Art Deco style 1930-1950

Art Deco is a decorative style widely used between the 1930s and 1950s. The style is characterized

by the use of straight lines (typically three parallel) arranged either vertically or horizontally in

conjunction with other geometric elements, creating a strong vertical or horizontal emphasis to the

structure. A granulated render adapted from and regionally known as Shanghai Plaster was

introduced at this time and was commonly utilized. The classical decoration of earlier style became

more restrained. Windows are arranged in groups rather than the typical three bays). Highlighting the

date of construction on the facade of the building as well as the use of metal frame windows is typical

of this period of architecture. Structurally, buildings of this style are or reinforced concrete masonry

rendered or Shanghai plastered. Development or reinforced concrete resulted in cantilevered

sunshades and high pediment or parapet wall.

4.2.8 Early Modern style 1950-1990

Walter Gropius, Le Corbusier, Miss Van de were was the important figures in the general trend

towards simplified approach to architectural style was built with reason, form by character and the

aesthetic quality of which came from the simplicity of their form. The abstract relationship of solid

surfaces and large, clean cut openings rather than from applied ornament or decoration.

43

Fig 64 Example of Early Modern Style

Fig 63 Example of Art Deco Style

44

Fig 65 Shophouses styles introduced briefly with timeline( 20114 from Properture)

4.3 Major Materials Introduced Accordance to Styles and Time

45

Dutch style 1600-1700

Dutch Brick (walls) Lime (plaster) Timber (roofing)

Southern China style 1700-1800

Brick (walls) Lime (plaster) Timber (roofing)

Early Shop house style 1800-1900

Masonry (walls) Timber (first floor) Ceramic tiles (roofs)

Early Transitional Style 1840-1900

Masonry (walls) Timber (first floor) Ceramic tiles (roofs) Timber (beams)

Early Strait Eclectic Style 1890-1920

Masonry (walls) Reinforced concrete (lintels and beams) Timber (upper floor) Ceramic tiles (roof)

Late Straits Eclectic Style 1920-1940

Masonry (walls) Timber (fenestration) Ceramic tiles (roofs)

Art Deco style 1930-1950

Reinforced concrete (parapet walls) Masonry (walls) Shangai plaster (plaster)

Early Modern style 1950-1990

Reinforced concrete

Table 3 Materials used briefly according to timeline( 20114 from Properture)

4.4 Various styles as seen in shophouses of Jalan Hang Kasturi

4.5 Southern Chinese Eclectic Features of 94, Jalan Hang Kasturi

46

Column head or chi tou introduced

Low brick wall or parapet

Ceramic air-vents Roof ridge introduced

Overhang pitched roof eave

U-shape terracotta roof tiles on the timber battons from roof ridge to eave

Central comb door with solid timber door

Two square shutter openings usually with air-vent above.

FACADE ELEVATION

Fig 66 Showing the summarized version Southern Chinese Eclectic Features of our assigned Building

As seen from the left, Early Dutch Style,

Southern China Style, Art Deco and finally

Late Straits Eclectic style. There are a

mixture of styles according to the time

47

Fig 67 Features of a typical Penang shophouse that are very familiar to the ones as seen in Malacca and Singapore (2013 from Warisan Dunia)

Chapter 5Spatial Organizations

48

5.1 Spatial Organization and its Function

5.1.1 Ground Floor

Five-foot way Hall Main air-well Ancestral altar area Back air-well Dry kitchen Wet Kitchen

49

Fig 68 Spaces according to the ground floor plan

5.1.1.1 Five-foot way

The ground floor sits back from the road, while an overhanging veranda is

supported by a brace of columns creating the distinctive five-footway, a

feature introduced by Sir Stamford Raffles as his plan for early town

planning. Every shophouse has a five foot way (kaki-lima), which is a

sheltered walkway in front of each shop front. As the name suggests the

walkways are five foot across, providing shelter from the tropical heat

tropical downpours The walkways of the five foot way are a mixture of

private and public space. Business activities spill out onto the walkways,

from cafes and restaurants to wholesalers and metalworkers.

However the five foot way of this building is used mainly for parking

vehicles like motorbikes of the employees, and occasionally cars.

50

Fig 69 Current condition of five foot way

Fig 70 Facade as seen in 1989

http://www.nomadicnotes.com/penang-cafes/http://www.nomadicnotes.com/penang-cafes/

5.1.1.2 Hall

Within the house, the main hall, seen as the most important part of the house,

sat at the back (north) of the house while facing the entrance (south), this is

assuming the shophouses are facing north which is often the case. The front of

the house served as a courtyard where guests were traditionally received and

entertained, and where visitors would mainly be allowed to sit.

Currently the use is similar. Seating is provided for visitors here. Posters,

newspaper clippings and awards received by the association and et cetera are

displayed. Artwork that has been acquired throughout the years is also

displayed. A podium is also placed at the corner to provide formal way to talk to

visitors and give speeches. The hall is large enough to accommodate large

number of people with a approximate mass capacity of about 30 people.

51

Fig 71 Main hall

5.1.1.3 Air-well

As more land was cleared and the wealth and needs of the owners grew, the

shophouses became longer, separating each pitch roof with an air-well to

help cool and ventilate the building. These is to deal with local weather

conditions which are hot and humid, causing the interiors to become both.

Hence the air-well serves as passive ventilation as well as providing good

lighting in the otherwise long and dark plan of the shophouses. This will be

elaborated in chapter ...

The location of the staircase, which requires good lighting is therefore fitting

beside the air-well. In order to manage access water in the building,

containers such as vases and buckets were places strategically to collect

water falling from the open skylight. Otherwise, rain is free to dampen the

entire floor of the air-well, acting as a catchment area. This also cools the

interiors.

This area surrounding the air-well also acts as a secondary living area for the

employees that work here where they may lounge or listen to the radio.

52

Fig 72 Air-well facing the altar(top) and hall(bottom)

5.1.1.4 Ancestral altar area

Both currently and residentially, the ancestral hall is one of the key spaces

in the house. It is situated by the the air well. The ancestral hall was the

most important element in a Chinese building. Processions are carried out

here on a daily basis by the employees. It was here that ceremonies to the

dead were performed. In this case it is to prior prominent members who

were closely affiliated. to the association.

According to custom an air well must be placed before the ancestral hall

so that the first person to pray can call in the spirit of the deceased. The

location of the altar near the air-well also allows smoke to be ventilated out

of the interior.

53

Fig 73 Altar fwith rontal view

Fig 74 Side profile of altar Fig 75 Perpective view of altar

5.1.1.5 Back air-well

The back air well by the dry kitchen area is covered by zinc roofing unlike the main

airwell. The roof is supported by metal framework. The area is used for storage of

chairs, tables, dry food products, clothing and groceries in large amounts.

5.1.1.6 Dry kitchen and storage area

The room is cluttered down to the corridors beside the well. The area is used for storage of

chairs, tables, dry food products, clothing and groceries in large amounts.

54

Fig 76 Back air-well

Fig 77 Dry kitchen area used for storage

5.1.1.7 Wet kitchen

This section was added to the original structure much after its original

construction. That is evident from the awkward orientation of the room

compared to the floor plan. The wet kitchen is mainly utilized by employees at

the association to prepare food for themselves and visitors. There are three

toilet cubicles for the use of visitors here. The wet kitchen has steel doors that

lead to the back alley

55

Fig 79 Bathroom cubicles Fig 80 Storage in wet kitchen

Fig 78 Back door of wet kitchen

5.1.2 First Floor

Gallery Area Main air-well Office Altar-room Balcony Back air-well

56

Fig 81 Spaces according to the first floor plan

5.1.2.1 Gallery room

The gallery room is specifically prepared for the viewership of guests. This

large space which is well-cleaned and maintained - that includes the

equipment stored here like old percussion items, pottery, utensils and

furniture. This is a room full of memorabilia like photos and logbooks. These

have been stored for years and there is a sense that these paraphernalia are

heirlooms to the next generation that takes over the association.

57

Fig 82 Gallery area

Fig 83 Paraphernalia Fig84 Hung honourary banners

5.1.2.2 Main air-well

Upstairs, the air-wells open skylight provides lighting that floods the interiors

which include the gallery, the office and the corridors on the floor. Dripping rain

water does not flow into the interior with the use of zinc roof extensions with a

proper drainage system. Parapet-high railings which have balustrade that

matches ones of the stairs are found throughout the perimeter of the air-well

for safety purpose.

58

Fig 85 Gallery as viewwed from gallery

Fig 86 Main air-well facing stairs

Fig 87 Main air-well facing office

5.1.2.3 Office

The office is an extension not part of the original floor plan design layout. The interior is

air conditioned and completely closed when the glass doors are shut. Employees do

their work here as well as have CCTV footage access. Valuable items like electronic

equipment like computers, phones and fax machines are found. It is a small but

sufficient space for two desks, hence two workers. Inquiries can also be made here by

visitors who seek extra information regarding membership and the association in

general. Booklets and brochures regarding the association or ethnic clans in general

are found here.The room occupied from about 8AM to 6PM on working days.

59

Fig 88 Viewing the air-well from office interior

Fig 89 Office interior Fig 90 Office exterior

5.1.2.4 Altar room

Processions are carried out here on a daily basis in the morning by the

workers. The workers pray to these three deities which will be further

explained in Chapter 7. The high ceiling of this room allows the height of the

large altar to be accommodated as well as ventilate any smoke from the

incense away from the floor. This room would have been very dark if not for

the two large windows and large doors to the balcony, which flood the room

with light. This large room is mostly empty otherwise and serves no other

purpose except for a spiritual one. Its alignment with the smaller altar on

the balcony is done purposefully for reasons that will be discussed in

Chapter 7.

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Fig 91 Altar room with high ceiling with grand altar and seating

5.1.2.5 Balcony

With its slightly overhanging eave, the balcony is relatively well sheltered from both the

sun and the rain (with the help of drip tiles which will be explained in Chapter 7)

Religious processions are also carried out at the balcony around the same time as they

are in the altar room. A small table is placed here which serves as an altar, in the

addition of a There is a strong sense that these two spaces are connected due to the

alignment of the altars.

61

Fig 93 Balcony space when facing buildings across

Fig 92 Altar on balcony

5.2 Properties of Spaces5.2.1 Public and Private Area

The division of public and private spaces as the building is used currently is mostly with accordance to

the private-private distribution of the typical shophouse used as originally designed - a hybrid between

a shop and a residential building.

In the diagram below it is shown that the more public areas are accessible to the public which includes

tourists and those who are being hosted by the association for any event they hold here. These

locations include the five-foot-way, the hall, and the area surrounding the air-well. Tourists would be

less inclined to enter the storage and dry kitchen area by the second air-well, as that is where most of

the storage is placed. The wet kitchen is utilized mainly by employees at the association, though the

bathrooms here will be accessible to the public.

62

Fig 94 Ground floor plan colour coded to show degree of privacy and publicity each space receives

The gallery room is the center of the attraction for this floor, and perhaps the entire building. The room

behind it by the air-well is vacant and dark, driving very few people into the area The two corridors

lead to the office which is where employees do their work and have access to the live CCTV footage.

These then lead to the altar-room and finally the balcony.

63

Fig 95 First floor plan colour coded to show degree of privacy and publicity each space receives

5.2.2 Buildings Circulation

Circulation in the building is congruent to the distribution of private and public areas in the house.

Lighter circulation occurs in more private areas as this is mainly where employees have access, and

not the general public and visitors.

64

Fig 96 Ground floor plan with spaces labelled and directional arrows to show circulation of visitors and employees

65

Fig 97 First floor plan with spaces labelled and directional arrows to show circulation of visitors and employees

Chapter 6Architecture Analysis & Environmental Analysis

66

6.1 Building Orientation

The structure faces north west. In Feng Shui, metal rules the North-west. it governs travel,

camarderie, trade and strong business connections.

The entrance facing the North West is considered to be an excellent condition as far as Feng

Shui goes. North-West orientation gives the opportunity to have altars and bedrooms facing the

same direction. In the Fui Chew Association, the altar room faces North-West.

The tight arrangement of the shophouses creates long floorplans, providing a sense of one-ness

of all the shophouses which although each are unique in style, are homogenous in terms of

layout and arrangmenet

67

Fig 98 Local site plan with Fui Chew Association highlighted in orange

Fig 99 The sunpath with the Fui Chew Association in the center

6.2 Massing and heirarchy

The main spaces lie under the sections of the building that are

under the pitched roof as this is where the cieling is highest. The

multiple pitches of the roof of the structure create the most

heirarchical spaces in the interior. As seen in the diagram, the main

spaces as highlighted in yellow ;-

Hall

Altar room

Ancestral altar

Gallery

lie beneath the two largest pitched roofs. Originally, the bedroom

which is currently the vacant room would have also have be higher in

heirarchical value. The balcony and five-foot way also have relatively high importance despite its low-volume

massing as seen in the diagram below due to the fact that the facade has been richly ornamented especially

in the balcony and the terracota ridge of the roof (as will be explained in Chapter 7) which is very richly

decorated with its artichoke leaf curve.

The wet kitchen and the back of the house has very low heirarchal value as it is the least accessible place in

the structure. The massing of this room in the context is also awkward as explained in 6.1 Orientation (page

before) because it is an extension to the building.

68

High heirarchyHigh-moderate heirarchyLow-moderate heirarchyLow heirarchy

Fig 100 The heirarchy of the structure expressed using colours

6.3 Environmental Studies6.3.1 Natural Ventilation

The ventilation across the building relies on two main types and

that is stack and cross ventilation . The mostly unhinhibited

open floor plan allows air to freely flow along the length .This

is vital as there are no openings on the long ends of the

structure. As seen in all three diagrams on the right,

ventillation comes directly from the openings that create the

air-well. The completely open skylight of the main air well

brings in the most air while the partially open skylight of the

back of the shophouse beings in some air into the dry and

wet kitchen ara. Air can enter from either shorter ends of the

floorplan or the roof in order to create cooling effect.

69

Fig 101 Cross ventilation accross Western Section

C Fig 103 ross ventilation accross first floor plan

Fig 102 Cross ventilation accross ground floor plan

The stack effect lies on the principle that there are openings in the lower region of the building and higher

region of the buildings. This exploits the beavior of cooler air to remain in the lower regions while hot air rises

to the upper sections of a structure. Inlets in each floor allow cool air to breeze in from the outside which

then collects heat, and leaves the interior via the air-well as hot air

70

Fig 104 Stack ventilation whereby red regions show warmer air escaping the interiors while blue represents movement of cooler air

6.3.2 Natural Lighting

Natural lighting has to be exploited as much as possible in the shophouse as

the long plan as well as lack of windows along the long side of the elevation

makes interiors very dark. As seen in the diagram of the right, the red regions

show in which primary directions light is emitted into the spaces by air-wells.

The main air well air-well lights up spaces on ground floor such as hall,

ancestral altar and on the first floor as gallery and office are lit.

71

Fig 105 The airwells highlighted in red show the main directions where natural lighting and outside air are trnasitted throughout the interior spaces

Fig 106 Natural lighting as rendered in yellow seen coming into the interiors

SECTION

Hall

AltarGallery

Ancestral altar

Vacant room

Drykitchen

Wetkitchen

The five-foot way tied closely to local verbacular architecture whereby

verandahs provide shade and protect the interiors from rain.

6.3.4 DrainageDue to the heavy rains of the tropics, the airwells with open skylights can be

a nuisence. Henceforth the back-air well is partially covered with a zinc roof

to protect the storage area below. The main air-well while open, has

drainage system that prevents most of the rainwater and spray from

entering the interiors. Excess water flows

into catchment area where buckets are

placed. As you can see in the back air-

well, the zinc roof does not completely

seal the skylight hence flow of excess

water requires gutters and downpipes to

manage it.

72

Fig 110 The flow of rain water aroud and into the structure as seen in the section

Fig 108 The flow of rain water from the tile roofing to the gutters and down the pipes during rainfall. Some water is seen flowing onto zinc extensions. Main air-well

Fig 109 Pipes in the back air-well

Fig 107 Catchment area of main air-well on rainy day

6.4 Architecture Principles 6.4.1 Juxtaposition of styles

When the Dutch came, use of bricks were standardized ( fire protection ). Mixture of styles began to

emerge more freely ; a combination of o Malayo Chineseo Arabo Indiano Javaneseo Dutch

A more defined style known as Straits Chinese Architecture emerged from this. A mixture of Malay,

Chinese and European architecture

73

Style Implementation

Chinese Symmetry Division of space Layout

Greco-Roman Capitals of columns Proportional orders

Victorian Parapet walls

Tropical

Overhanging eaves Louvered openings Air-wells Pitched roofs High thermal mass material

Table 4 that shows elements according to their style origins

6.3.4 Juxtaposition and balance between oriental philosophies

Reliance on the balance of two contrasting

philosophies of daoism and confucianism

creates a much needed balance in

aesthet ics , exper ience and spat ia l

organization in the house. This principle has

been implemented by master builders from

the time of ancient china for centuries. This

feature is then transported to South East

Asian shophouses by also responding to site

conditions.

For example in the front elevation Ground floor faade is extremely symmetrical with minimal ornamentation and little change in colour.

Mainly perpendicular lines and is regular and stark.

First Floor elevation ( facing balcony from outside ) contains more organic aspects like plaster

ornamentation of natural elements ( flora, fauna ) and carved decoration as well as vibrant use of

colour. The general elevation is symmetrical but the elements mentioned above make it less ordered.

The balance between the chaotic aesthetics of the first floor with the minimalism of the second floor creates

balance. But the balance does not only apply for the aesthetics.

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Fig 111 Diagramatic summation of the facade and how it is infulenced by oriental philosophies

Combination of Confucianism and Daoism is also achieved via concepts such as :-

6.3.5 Unit to wholeIn addition, the format of the shophouse is subliminally designed to represent the balance between

individuality and society, whereby the freedom and chaotic nature of the individual must be encouraged

within some kind of societal order. The rooms within the long floorplan represent the individual cells in

which spaces are turned into places with meaning. The combination of all these places creates an

organized group of spaces. This is abtract translation of Confucianist thinking whereby each person

must remind himself that he is only one part of a larger puzzle ; that his life and the life of his family is

just one of many. In summary, the way users organize themselves according to the spaces expresses

the way we manage our individuality within larger communities.

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Place-makingWhile the regularity of the form and layout is stark, it is not to the point of being too bleak. Principles Confucianism sets the overall boundaries of the home, but the spaces have to be

created by the experiences in them. This is where Daoist thinking comes into play.

Harmony of designProportioning systems in accordance to both eastern and western proportions used like basic ratios such as 1:1, 1:2, 2:3 systems.

Integration of natureIntegration of natural elements like light, wind and water into the structure is achieved through vernacular architecture elements. This is symbolic for organic elements bursting

into controlled inorganic spaces

Strong cultural connectionsUse of symbolic motifs in the ornamentations and architecture which feels somewhat homogenous to the shophouses around it makes the building seem very appropriate in

context.

Microcosm Macrocosm

Cell GroupCell Cell

Table 5 Concepts which involve the balance between Confucianism and Daoism as contrasting philosophies

Fig 112 Diagram expressing how the spaces within a shophouse are symbolic represenation of individuals within ordered societies

6.3.6 Symmetry 6.3.6.1 Elevation

The symmetry is apparent both vertically and horizontally.

Both top and bottom floor contain two main doors and a pair

of windows of similar size and proportion by its sides. This

creates a sense of order and regularity that is also aligned

with the facades of many shophouses in the region.

6.3.6.2 Circulation

There are two pseudo-corridors that

are formed on both the ground and

first floor through the alignment of

openings and doors throughout the

floor plans. These create a sense of

continuity and connection between

all the spaces as they are tied

together by these two paths of

circulation as seen below. Windows

are also aligned with these paths.

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Fig 113 Symmetry of elevation

Fig 114S ymmetry of plan via circulation

Chapter 7Architectural Elements

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7.1 Roof

7.1.1 Roof Type A series of double pitched roofs is seen in the Eastern and Western elevations. The pitch of the roof defines

the space of the interior, whereby they are completely sheltered. The parts of the elevation that contain a

series of sloping roofs as seen in the diagram below are where the air-wells are located. These serie of four

zinc have been added to prevent rainwater to fall into interior spaces other than the catchment areaThe

rainfall flows from the pitched roof towards either the outside or into the building down the zinc roofs in the

air-well area and then into downpipes into the water catchment area.

Roof surrounding the air well are three single pitched slopes that lead rainwater down two pipes to the

ground floor and drain. The top of the two roof slopes are joined with a ridge. As mentioned, on either side of

the ridges, the roof slopes downwards.

The roof on the balcony is rested on a series of orthogonal timbers that ran between the evenly spaced

pillars. It is constructed by laying different lengths of roof timbers fixed on top of each other with purlins

beneath it. Rather than nailed, the timbers was jointed together and the roof was covered with alternating

lines of concave and convex flat tiles.

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7.1.2 Roof Ridges

Masonry ridge with decorative ends that

extend beyond the front elevation of the

building. Brick, lime and mortar is used to

make these. The one found in our structure

is typical in traditional chinese architecture,

where the roof is upturned in an artichoke

leaf form. Legend states that the sweeping

upward curves of the roof repel demons and

spirits. It serves as the perfect roof for

repelling rain while allowing air to enter a

building and smoke to leave a building all

through a central column that opens under the roof.

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Fig 115 Roof ridge and balcony roof explained in more detail

7.1.4 Roof Tiles

There are a variety of roof tiles used throughout the roof system depending on what

region. They vary from single U and V-shape tiles as well as Marseilles U-shape tiles.

7.1.4.1 U-Shape, Marseilles and Single

The tiles used on pitched roof roofs are U-shaped and have been replaced

before. These roof tiles are top hung and interlock with one another and were

invented in 1874. These tiles are factory produced en masse and using molds

and kiln-dried.

7.1.4.2 V-Shape, single

These are found on the pitched roof of the balcony and have most likely have

not been replaced. They serve as both protection from the elements and

contribute to the aesthetics of the balcony roof.

7.1.4.3 End Tile & Water Drip Tile

Green tiles that skirt the roof above the balcony is not only placed for aesthetic

purpose for the facade, but the purpose of dripping water to a few concentrated

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Fig 116 Roof layering found at main air-well

Fig 117 Tiles and drip tiles as seen above balcony roof

points. Thats why drip tiles from China come in almost the same shape which is rounded and then

meeting to form a tip. This allows water to flow down the sides of the pointed tiles to the vertex and

down in regular streams rather than gushes of water

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Fig 118 Function and aprts of drip tile explained

7.1.5 Roof Eaves

Short visible timber eave with visible rafters which covers the roof of the

balcony which is not attached to it. This protects the balcony from rain and sun

throughout the day so the altar and incense burner do not get wet. There is a

timber beam on the eave that has jian nian ornamentation which will be

elaborated later in Chapter 8

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Fig 119 Roof eave width highlighted

Roof eave

Roof eave

Jian Nian

7.2 Walls

7.2.1 Parapet Walls

Usually parapet walls on shophouses are for decorative purposes, placed

below windows of first floor. They are waist high

In our building, the parapet is a safety feature as it acts as a railing for our

balcony. Seen in the parapet walls are thick decorative European style

balusters which are square-vase shaped

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Fig 120 Concrete parapet walls that act as railings for the balcony

7.2.4 Internal Partitions

A non structural component, internal partition is a combination of concrete mainly and timber framing. The

rectangular opening that forms the corridors used to be arched. There are partitions found at :

7.2.4.1 Ground floor - Hall and airwell

The partition between the main hall and the main airwell is one of the more distinctive features

of the interiors of south east asian shophouses. The one found in our assigned building is

relatively non-decorative with the exception of the organic carvings on the timber framing of

the main opening into the air-well area.

A 90mm high concrete beam across the floor ensures the user experiences the act of moving

from one space to another as you are forced to acknowledge the beam. The openings beside

the main arch opening although rectangular at present times, were once a pair of arched

openings. These had to be covered by cardboard in a convenient way which was rectangular.

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Fig 121 Division between main air-well and living room

Fig 122 Conrete bar that separates the places

7.2.4.2 Altar area and storage

With the exception of the two parallel doors, the partition is completely concrete and separates the air-well

from the area surrounding the altar. The large middle portion of the partition is covered by the back of the

concrete tiled altar.

7.2.4.3 Storage and Kitchen

There is a change in level that is associated with this partition which only contains a large opening in the

middle. The user steps up two steps from the dry kitchen area to the wet kitchen, which was a section of the

building which was added much after its original construction.

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Fig 123 Opening between the partition or door

Fig 124 Partition between wet and dry kitchen

7.2.4.4 Office from surrounding

These dry plaster walls make the office that is utilized by the employees throughout the day. These are glass

windows on each surface of the three dry walls. The air conditioning in the interiors is therefore retained.

While maintaining the closed interiors, the glass provides some transparency into and out of the room.

7.2.4.5 Office and corridor / altar-room

The concrete walls separating the altar room and the office area . There are a pair of

openings on either side of this wall that provide a place to locate doors. Here there is a

change in level whereby the altar room is separated from the rest of the first-floor by one step

which gives a sense of hierarchy to the altar room; whereby the altar clearly has some great

significance in the building

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Fig 127 View of doors of altar room

Fig 125 View of office from corridors

Fig 126 As seen in this photo taken in the 80s, the partition was still arched

7.2.4.5 Gallery area and back air-well

This is a concrete wall that separates mainly visitors from the back room that is vacant but is

not for public use. The red curtains act as a loose door between the two places. Like most of

the openings, there are two parallel openings on each side without a large middle opening.

There are shelves in the middle portion of the opening that display the logo as well as

shelves that store accolades and trophies.

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Fig 128 Gallery room with curtains seen covering doorway to vacant back room

7.2.5 Gables and Gable Ends

The Gable end which is the upper most trimming of the wall is higher than the roof so that the roofs edge is

seal.This wall acts as a firebreak between shophouses beside it. The gable walls on either side of the

building are taller than the shophouses adjacent to it, allowing the shape to be appreciated from a distance .

The shape of the two main gables is rounded which represents gold or metal. This is also constructed from

brick, mortar, terracotta tile and plaster just like the decorative upturned ridge (as seen in figure) on the roof

of the balcony. The gable end of the roof of the balcony is regular and pointed, following the pitch of the roof.

This may or may not have significant symbolism. Pointed gable ends can represent fire elements.

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Fig 130 The gable ends of roof structures throughout the front two pitched roofs. Fig 131 Gable ends seen of the first three pitches from the front

Fig 129 The gable end of the last pitch of the roof is plain. The wet kitchen area as an inclined roof instead of a pitched roof

Kitchen

Pointed ridge

7.3 7. 3 Openings

7.3.1 Doors 7.3.1.1 Front door

On the ground floor is a large solid wooden

door made of hard wood, most likely chengal.

The door knobs are original. Some finishing

has been added . It is an interior door ( pivots

inwards ). Typical steel grills have been added

for security. The doors are hinged with hinges

that are not attached directly to the wall.

There is a 200mm high granite block that is

placed by the door that is installed here for

the flood protection. The water-line is visible

on the outside.

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Fig 135 Granite block at entrance though inconvenient with the eldery employees prevent flood water from entering interior

Fig 133 hinge connects solid-wood entrance door with the timber foor-frame

Fig 132 View of the solid door from inside

Fig 134 The solid door as seen from the outside. Metal grills outside placed for added security

7.3.2.2 Balcony doors

On the first floor is timber combed doors which originated in

Fujian. This provides ventilation and security throughout the

day. It is located at the altar room and connects to the

balcony. Locking mechanisms are on the inside of the door

and it pivot inwards only. It is coated in wood finishing and is

very lightly carved. Does not contain glass at combs.

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Fig 137 Balcony doors as seen from the outside of the altar room/balcony

Fig 136 Open balcony door from altar room

Fig 139 Timber rod latched as seen from the inside of the altar room

Fig 138 Balcony doors as seen from the inside of the altar room with latches highlighted in red

7.3.2.3 Doors of wet kitchen

These doors dont fit well in context in terms

of matreriality and form. The two other main

doors in the house are made of timber and

are ornamented with some carvings or

intricate doorknobs. These doors are present

purely for functional reaons such as access

way to the back, ventillation and natural

lighting. The top portion of the doors can be

opened to achieve those conditions. The

doors are locked every night and the top

portion is closed for added security.

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Fig 141 Steel doors painted red as seen from the back of the house

Fig 140 Doors as seen from the interior

7.3.2 Shutters and Windows

7.3.2.1 Hall

Two vertical timber-frame windows that have vertical cylindrical

timber bars as well as folded shutters for security.

7.3.2.2 Balcony

The balcony windows are

similar in that they are

timber-framed with vertical

timber bars. These are

found in the altar room.

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Fig 142 Hall window seen on inside

Fig 143 Opened up hall window

Fig 144 The balcony windows seen Fig 145 from inside altar room.The balcony windows seen from outside

7.3.2.3 Louvred windows

Louvred windows are found at the back of our shophouse

that are on the back wall of the wet kitchen. These are

commonly found at the back of shopouses to allow

maximum ventilla