The memory of ordinary, everyday intercultural or interreligious relationships, in brief
The capital of Brunei, the majority of residents are recognised by the government as Malays, with Chinese being the largest minority group, and the city hosts a range of International immigrants from around the world. Among those classed as Malays are a number of indigenous peoples, such as the Bisaya, Belait, Dusun, Kedayan, Lun Bawang, Murut and Tutong. Many observers have remarked on the lack of pluralism in the nation’s constitution and politics. While studies of diversity here are not promoted, there are many interesting stories that could be told. One interesting study (Franco et al 2020) shows how women from the different parts of the population meet at one of the main open air markets, which leads the study’s authors to reflect on the the interests the locals share in diversity.
The context in which these relationships made a difference at the time
Expression of diversity in Brunei’s public life is determined by its constitution, which is framed in terms of a singular, unified national Islamic culture. Social life, language and religion nevertheless remain determinedly plural, and Franco and his colleagues show this through a survey of visitors to the open air market at Tamu Kianggeh. Their study shows that shoppers – primarily women – come to the market for the greater variety of foods that it provides, and say that they are also, if secondarily, motivated by the extent to which they can meet with other people. This leads to a wider discussion of the ways in which markets are important drivers of linguistic and cultural change, they can be places to make friends (as many visitors, particularly from those from around the world, here have) and places to meet marriage partners (that is not witnessed here), as well as locations fostering all manner of interest in biocultural diversity: sharing cuisine and relying on trust in local food and other wares.
It is worth having in mind that the Sultanate, while fostering an exclusivist view of the nation and its laws, has also deliberately sought out support from advisers and security units who are not Muslim and who do not share the national culture.
What has happened since, which makes the memory valuable
The market is of interest in view of the growing proportion of the population which lives an urban life, exposed to national and global cultures, and yet preferring the market experience to any of the supermarkets nearby. There has yet to be much study of sociality and diversity in Brunei, and it would be interesting if the Franco study were followed by more explorations of the memories that residents of Bandar Seri Begawan have of their encounters with cultural and religious diversity.
How might the memory be used in bringing people together in practice now?
The very practical nature of the market offers many concrete reasons to rethink the value of cultural and bio-diversity in the social, cultural and economic life of the capital. The Memory Bank team will welcome interest in exploring this further in other locations around the world where the example of the relationships and exchanges at Tamu Kianggeh explored here has parallels
.Additional context/Some additional reading
F. Merlin Franco et al, ‘Socialising over fruits and vegetables: the biocultural importance of an open-air market in Bandar Seri Begawan, Brunei Darussalam’, Journal of Ethnobiology and Ethnomedicine, 16 (2020) https://journals.scholarsportal.info/details/17464269/v16inone/nfp_sofavtibsbbd.xml&sub=all.