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GOTONG-ROYONG

(Javanese/ Malay: Cooperation)

There wasn’t any money involved. When anyone wants to build a house, the kampung people will gather together to help, and the homeowner will prepare a feast. We won’t gotong-royong for one whole day, maybe from morning till evening. If we did not build our own house, we won’t have anywhere to stay! When the skeletal structure of the house is complete, we will finish up the rest on our own.

Pak Ahmad bin Kassim

Resident, Kampung Sungei Durian

互相帮助

(hu4 xiang1 bang1 zhu4)

(Mandarin: Mutual help)

The mutual aid association (互助会) is not a welfare association, it’s for mutual help and cooperation. It’s great because your ‘membership’ also benefit your family, even when you pass away. People will help you organise your relatives’ funerals, and when theirs pass away, it’s a great disrespect if you do not help them out as well. The association’s building used to be near the wayang stage. There’s a variety of item you can borrow when needed.

Mr. Lim Chye Joo

Chinese Headman, Pulau Ubin

‘THE UBIN WAY’

(Code of conduct on Ubin by FUN)

  • On Ubin, we greet others we meet. With a smile, a "Hello", "How was your day on Pulau Ubin?" Respect the culture and get to know the people of Ubin.

  • On Ubin, we do not litter. We pick up litter that we see. And bring litter back to the mainland.

  • On Ubin, we are gentle with wildlife that we share the island with... Don't pluck plants or harm animals.

  • On Ubin, we try to minimise our footprint. Avoid... one-time use articles.

Friends of Ubin Network (FUN)

Pesta Ubin 2017

Community Values:
Present and Future

Pulau Ubin is one of the two last kampung landscapes in Singapore. Its dwindling communities and physical settlements translate to the gradual weakening of traditional social structures and cultural values that shaped its landscape and communal life in the past. Though called different terms by former and existing residents, these community values are understood by the larger public and perpetuated by various state agencies as the “kampung spirit”. It reimagines certain values associated with the kampung – such as neighbourliness and reciprocity – and reapplies them to the modern Singapore landscape. The use of the ‘kampung’ as an anchor to instil a sense of place and rootedness represents a nostalgic yearning for lost social and cultural values that have been replaced by the new conditions under the high modernist state (Loh  2009). These conditions are guided by the new imperatives of the economy and society under the political-economic and cultural configuration of the developmentalist state, which stands in opposition to the idea of an organic community.

 

State and non-state agents after the 1980s, have had an increased interaction with the remaining kampung landscape and residents on Pulau Ubin. With them comes the reconstructed understanding of what the kampung values and its ‘spirit’ is. This raises the question: how might these new interactions, grounded in the concept of the “kampung spirit”, contribute to the continuity and reinvigoration of Pulau Ubin’s communities and the kampung landscape in the present and future?

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