Thaipusam 2020

9 02 2020

Photographs of Thaipusam, taken in and around the Sri Srinvasa Perumal Temple. The colourful annual festival, celebrated by the South Indian Hindu community, sees a procession of kavadis carried along a 4 kilometre route from the Sri Srinvasa Temple on Serangoon Road to the Sri Thendayuthapani Temple (Chettiars Temple) on Tank Road.



Posts related to past celebrations of Thaipusam in Singapore:





Sar Kong’s fire dragon visits the Heavenly Jade Emperor

3 02 2020

Photographs from the eight night of Chinese New Year – when the Hokkiens gather to welcome the Heavenly Jade Emperor. The occasion this year was graced by the fire dragon of Sar Kong, who paid a visit to the Singapore Yu Huang Gong.

More on the Hokkien practice :

And, on the Fire Dragon of Sar Kong :

 

 

 

 

 

 

 

 

 


 

 





Wireless comms version 1.0

31 12 2019

Tucked away in a corner of Kuala Lumpur’s Chinatown, the Taoist Sin Sze Si Ya temple – KL’s oldest – is always a delight to wander into. This is especially so when trails of joss stick smoke catches the light that streams in through the temple’s skylights.

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Age-old wireless comms. 

The temple and the area it is found in, lies at the heart of KL and its development into what would become Malaya’s principal urban centre. Founded in KL’s earliest days as a mining settlement in the early 1860s, the devotion to the temple’s chief deities Sin Si Ya (仙师爷) and Sze Si Ya (四师爷) is believed to have contributed to the settlement’s meteoric progress subsequent to the Klang War (1867 to 1873) and the success of one of the temple’s founders Yap Ah Loy – a Hakka-Chinese immigrant who rose to become a successful businessman and KL’s third Kapitan Cina. Yap was a follower of Sin Si Ya both as an earthly being – the deity having been Kapitan Cina Shin Kap of Sungei Ujong (Seremban today) before his elevation into the realm of the gods – and as a divinity.

More on the temple and the veneration of its deities can be found at:

 


The roadway into the temple grounds along Jalan Tun H S Lee.

Inside the temple.

The entrance.

 

A view from its Lebuh Pudu gate.

A view towards the main altar.

 


 





Bearing a burden through the streets of Singapore

22 01 2019

Chetty (or Punar) Pusam / Thaipusam

With a greater proportion of folks in Chinatown preoccupied its dressing-up for the Chinese New Year on Sunday, a deeply-rooted Singaporean tradition that took place in the same neighbourhood, “Chetty Pusam”, seemed to have gone on almost unnoticed.

Involving the Chettiar community, “Chetty Pusam” is held as a prelude to the Hindu festival of Thaipusam. It sees an especially colourful procession of Chettiar kavidi bearers who carry the burden from the Sri Layan Sithi Vinayagar Temple on Keong Saik Road through some streets of Chinatown to the Sri Mariamman Temple and then the Central Business District before ending at the Sri Thendayuthapani Temple on Tank Road.

The procession coincides with the return leg of the Silver Chariot‘s journey. The chariot, bears Lord Murugan or Sri Thendayuthapani (in whose honour the festival of Thaipusam is held) to visit his brother Sri Vinayagar (or Ganesh) in the early morning of the eve of Thaipusam and makes its return in the same evening.


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More Photographs of Thaipusam in Singapore:






Pilgrimage to an isle of legends

11 10 2018

The southern isles of Singapore are steeped in myths, legends and traditions. While most seem to lie buried in the sands that have expanded them, one that lives on is the pilgrimage to Pulau Tembakul – Kusu Island – that some accounts have as going back over two centuries to 1813.

Kusu during a pilgrimage season of the past – crossing the causeway at low tide. (photo: National Museum of Singapore on Facebook).

The annual event draws a steady stream of Taoist devotees. Although the numbers may have fallen from the highs of the 1960s and 1970s, thousands still make the short passage by sea every ninth month of the Chinese lunar calendar (which began on 9 October this year) to seek favour and blessings at the island’s holy sites. The sites are a temple dedicated to the popular Taoist deity Tua Pek Kong, and three keramat-keramat, which in this case are the supposed graves of (Muslim) holy persons who are venerated. This practice has its roots in Sufism and is discouraged by mainstream Islam and has over the years found a following amongst the Chinese.

A devotee making her way to Kusu in 1971 (source: The Aged In Singapore: Veneration Collides With The 20th Century, Nada Skerly Arnold, 1971).

Two of the island’s three keramat-keramat (found at the top of 152 steps).

Perhaps the most popular of the island’s legends is one tied very much to the name Kusu. The island, which in its pre-reclamation days actually resembled a tortoise at high tide; its head, the outcrop on which the temple was built, and its body, the mound to which the head was linked by a natural causeway at low tide at the top of which the keramat-keramat are found. This legend, which also provides a basis for the pilgrimage, has it that a tortoise (or more correctly a turtle) had rescued two fishermen from drowning by turning itself into the island.  There are several more legends that provide an explanation for the origins of the pilgrimage, the keramat-keramat and the personalities that they are associated with – all of which are unverified (see: Kusu Island – on Infopedia).

Another perspective of the island: The tortoise in the early light of day

An old postcard showing Kusu Island before reclamation.

The Tua Pek Kong temple on the ‘head’ of the tortoise (source: The Aged In Singapore: Veneration Collides With The 20th Century, Nada Skerly Arnold, 1971).

The head of the tortoise (photo: Steffen Röhner on Panoramio).

The temple and the expanded island today.


The pilgrimage season in photographs

More on the pilgrimage in modern times: Keeping alive Kusu Island pilgrimage (The Straits Times, 9 Nov 2017).






Panguni Uthiram and a sugarcane kavadi

31 03 2018

Besides being Good Friday, the 30 of March 2018 – being the day of the full moon – also saw several other religious festivals being celebrated. One, Panguni Uthiram, is celebrated by the Hindus on the full moon day of the Tamil month of Panguni. The celebration of the festival is an especially colourful one at the Holy Tree Sri Balasubramaniar Temple and involves a kavadi procession that goes back to the latter days of the Naval Base when the temple was located off Canberra Road. This year’s celebration was also of special significance – being the first to be held at its newly consecrated rebuilt temple building.

The rebuilt Holy Tree Balasubramaniar Temple. It was consecrated in February this year.


The sugarcane kavadi

Seen at yesterday’s procession: a sugarcane kavadi. The kavadi is less commonly seen and is one with a baby slung from stalks of sugarcane that have been tied together, carried by the baby’s parents. The kavadi is used by couples to offer gratitude to Lord Murugan for the blessing of a baby.


More photographs from the procession:


Panguni Uthiram in previous years:


 





Kavadis on Keong Saik

8 02 2018

In photographs: the start of the colourful procession of Chettiar kavidis from the Sri Layan Sithi Vinayagar Temple on Keong Saik Road to the Sri Thendayuthapani Temple at Tank Road. The procession, along with a Silver Chariot procession, is held every year as part of Chetty Pusam on the eve of the Hindu festival of Thaipusam.


Thaipusam in Singapore:


 





Thaipusam 2018 at The Sri Srinivasa Perumal in photographs

1 02 2018

Thaipusam at the Sri Srinivasa Perumal in photographs:


Posts related to past celebrations of Thaipusam in Singapore:


 





The Silver Chariot through the streets of Chinatown

30 01 2018

The eve of the Hindu festival of Thaipusam sees the Chetty Pusam Silver Chariot procession take place.  The procession is in two parts. The first leg, which takes place in the early morning, sees Lord Murugan (also Sri Thendayuthapani) brought from the Sri Thendayuthapani Temple at Tank Road to the Sri Layan Sithi Vinayagar Temple at Keong Saik Road to spend the day with his brother Ganesh (Sri Vinayagar). A stop is made along this leg at the Sri Mariamman Temple, which is dedicated to Lord Murugan’s and Lord Vinayagar’s mother, Sri Mariamman or Parvati.

The Chariot bearing Lord Murugan makes a stop at the Sri Mariamman Temple along South Bridge Road,

A second part leaves the Sri Layan Sithi Vinayagar Temple in the afternoon and makes its way back to the Sri Thendayuthapani Temple. Due to the early start of the main Thaipusam kavadi procession (brought about by a lunar eclipse occurring just after sundown on Thaipusam), the chariot is scheduled to leave at about 2.30 pm this afternoon. A procession of Chettiar kavadis will also leave the temple for Tank Road at about 1.30 pm.


Photographs taken of the Silver Chariot procession this morning:


Posts related to past celebrations of Thaipusam in Singapore:


 





Normal service resumes at Novena

30 09 2017

The long awaited reopening of Novena Church, after a three-year closure for the its impressive new church building, was greeted by a crowd of several thousands worshippers at its first mass celebrated at 6.30 pm yesterday. A queue to enter the church had formed some three hours before the church was due to open its at 4.30 pm and by 4.45 pm, the 1,500 seat capacity church was already filled.

A glimpse at the insides of the new church.

The celebration of the first mass at the church comes just over three years since the last mass was celebrated in the old church on 28 September 2014. The old church was closed from October of that year with masses held at SJI Junior and Novena services held at the Church of the Risen Christ in Toa Payoh in the interim. The popular Novena services, which have long coloured Saturdays along the stretch of Thomson Road at which the church is located, resumes today with and its first Sunday masses will be held tomorrow.


Mass and Novena Service Times


Photographs from the first mass

A first glimpse of the new next to the old.

Stairway to heaven.

The 1500 seat capacity new church building was filled in a matter of minutes.

And within 15 minutes of opening, the old section of the church was also filled.

A section of the crowd.

Stained glass windows.

The new church’s first mass, dedicated to the Archangels, begins at 6.30 pm.

The first sermon.

The choir.

The crowd waiting to get in to see the new church.





Good Friday at the Portuguese Church

15 04 2017

Good Friday, which for believers marks the day Jesus Christ was crucified, has been commemorated in a very visible way on the grounds of St. Joseph’s Church for more than a century. Conducted  very much in the fashion of the Iberian peninsula, the elaborate procession takes place at the end of the church’s Good Friday service during which the crucifixion is reenacted using a life-sized image of Christ that is lowered and placed on a bier for the procession.

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The church, known also as the Portuguese Church due to its origin in the Portuguese Mission and it having been a parish of the Diocese of Macau until 1981, is the spiritual home of the Portuguese Eurasian community. The community is one of the oldest migrant linked communities in the region. It is on Good Friday, when the religious traditions of the community are most visible, that we are perhaps reminded of this. The procession, the holding of which goes back more than a century, attracts large numbers of worshippers from all across Singapore and at its height in the 1960s and 1970s, saw thousands packed into the church’s compound with many more spilling onto Queen Street.



More on the procession and the Portuguese Church:






Photographs of Thaipusam 2017

9 02 2017

Today’s Thaipusam, an annual Hindu festival celebrated in Singapore that being a most colourful of spectacles, is perhaps also a most photographed. The festival sees a procession of kavadis – burdens carried by devotees of Lord Murugan – from the Sri Srinivas Perumal Temple at Serangoon Road to the Sri Thendayuthapani (Chettiars) Temple in Tank Road.

More information on the festival can be found at: http://sttemple.com/pages/16~thaipusam and at the following links:


Photographs taken at the Sri Srinivasa Perumal Temple this morning:

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The Thaipusam Chariot Procession

8 02 2017

One of Singapore’s more colourful religious festivals, Thaipusam, will be celebrated tomorrow, primarily by the Hindus of the Southern Indian community. As always, the festival is preceded by a procession of a silver chariot carrying Lord Murugan, whom the festival honours.

There are two parts to the procession here in Singapore. The first part, which takes place in the morning, sees Lord Murugan transported from the Sri Thendayuthapani Temple at Tank Road to the Sri Layan Sithi Vinayagar Temple at Keong Saik Road. Lord Murugan (also known as Sri Thendayuthapani) then spends the day with his brother Sri Vinayagar (or Ganesh) before making the return journey in the evening. On the first leg of the procession, a stop is made at the Sri Mariamman Temple, which is dedicated to Lord Murugan’s and Lord Vinayagar’s mother, Sri Mariamman or Parvati.


Posts related to past celebrations of Thaipusam in Singapore:

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The Chariot Route (2017).


Photographs from the first leg of the procession this morning:

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The Silver Chariot passes the Buddha Tooth Relic Temple along South Bridge Road.

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At the junction of Kreta Ayer Road and Keong Saik Road.

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Arriving at the Sri Layan Sithi Vinayagar Temple.

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Preparing to carry the image of Lord Murugan into the temple.

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Lowering Lord Murugan.

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Moving into the Sri Layan Sithi Vinayagar Temple.


 





Welcoming the stars of the Big Dipper

30 09 2016

The coming of the Chinese ninth month brings two widely celebrated Taoist celebrations to Singapore, both of which  have a connection with water. One, the pilgrimage to the island of Kusu, is held over an entire month. This sees thousands of pilgrims flocking to the island, where a Tua Pek Kong temple and several hill top shrines are located. The other celebration, held over the first nine days of the month, is the Nine Emperor Gods Festival or Kew Ong Yah or Jiu Wang Ye (九王爷).

Devotees from the Kim San Temple at East Coast Beach.

Devotees from the Kim San Temple at East Coast Beach.

The Nine Emperor Gods festival is especially interesting. The celebration proper begins with an invitation to the gods – nine stars of the Big Dipper, to descend to earth for an annual sojourn. The often very elaborate invitation ceremony is  traditionally held on the eve of the 1st day of the month. Taking place by the sea or a river, it involves the carriage of the gods on a sedan or a palanquin that is always violently rocked as a sign of a divine presence.

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This year sees the invitation spread out over several days, with a few being held on the eve itself, which falls on Friday 30 September. One that I managed to catch over at East Coast Park was that of the Kim San temple from Jalan Ulu Siglap on 29 September, the photographs of which accompany this post. The festival ends with an equally grand send off, with the gods ascending to the heavens on a burning boat. More on this and the festivalcan be found in a previous post: The Burning Boat.

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An enlightened reflection

13 09 2016

A sight not to be missed in the Balestier Road area, is that of the large white marble Buddha and its reflection off the polished marble floor the Burmese Buddhist Temple at Tai Gin Road.

Thought to be the largest such Buddha image outside of Myanmar, the 11 feet tall statue dates back to the early twentieth century and was made of a ten ton block of marble obtained from Sagyin Hill near Mandalay – said to be where the best quality Burmese marble is found. The Buddha, which weighed eight tons completed, arrived in Singapore on 10 December 1921 and was placed temporarily at a house at the third milestone of Serangoon Road before being moved into its intended home – the Burmese Buddhist temple at Kinta Road, in 1925.

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The Buddha on the move again on 2 May 1988 when the new temple at Tai Gin Road was being built. A 12 April 1988 article in the Straits Times gives us some idea on the complexity of that move, which required a huge iron cage to be made for it to be lifted.

The temple at Tai Gin Road, laid out in a traditional Burmese style, features a tiered roof that is decorated with woodcarvings made from 19 tonnes of Burmese teak. A golden pagoda typical of Myanmar can also be seen topping the temple. The temple was consecrated in 1991 and serves a community that long has links to Singapore.  More information on the Buddha and the temple can be found at the temple’s website.


More photographs of the temple:

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A pair of lanterns depicting the watermelon playground at Tampines.

The golden pagoda of the temple glowing in the night – as seen from the Wan Qing Yuan.

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A fiery September’s evening

12 09 2016

The fire dragon of Sar Kong came to life last night, making its way in a dizzying dance around the area of its lair at the Mun San Fook Tuck Chee temple.

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Last night’s dance of the fire dragon.

The dance of the dragon has its origins in Guangdong, from where many came from to work in the area’s brick kilns in the mid-1800s. The dance, rarely seen in a Singapore in which tradition has become an inconvenience, came at the close of the temple’s 150th Anniversary celebrations. The celebrations, held over a three day period, also saw a book on the temple’s history being launched. An exhibition on the history of the area is also being held in conjunction with this, which will run until 14 September 2016.

A book on the temple and the community's history was launched.

A book on the temple and the community’s history, A Kampong and its Temple, was launched.

Minister, Prime Minister's Office, Chan Chun Sing - a former resident of the area, being shown a model of the Sar Kong village area at the exhibition.

Minister, Prime Minister’s Office, Chan Chun Sing – a former resident of the area, being shown a model of the Sar Kong village area at the exhibition.

The parade of the straw dragon through the streets, is also thought to help dissipate anger caused by the disturbance of the land in the area of the temple being felt by the temple’s deities. The area, is once again in the midst of change – with a huge condominium development, Urban Oasis, just next door. The site of the development, incidentally, is linked to the current outbreak of the mosquito borne Zika virus in Singapore.

Lit joss sticks being placed on the straw dragon's body prior to the dance.

Lit joss sticks being placed on the straw dragon’s body prior to the dance.

There may perhaps be anger felt at the uncertainty for the future that temple itself faces. The land on which it sits on has long since been acquired for redevelopment by the Housing and Development Board (HDB) and the temple operates on it only through a Temporary Occupation License. The parcel of land it sits on is one shared with HDB flats that were taken back by the HDB under the Selective En-bloc Redevelopment Scheme (SERS) in the second half of the 2000s and it is left to be seen if the temple will be allowed to continue on the site when the area is eventually redeveloped.

The dragon offering respects to the altar prior to its dance.

The dragon offering respects to the altar prior to its dance.


The temple, Mun San Fook Tuck Chee (萬山福德祠), is thought to have its origins in the 1860s, serving a community of Cantonese and Hakka migrant workers employed by the area’s brick kilns, sawmills and sago making factories. The temple moved twice and came to its present site in 1901.

The dance of the fire dragon that is associated with the temple, although long a practice in its place of origin, only came to the temple in the 1980s. The dragon used for the dance is the result of a painstaking process that involves the making of a core using rattan and the plaiting of straw over three months to make the dragon’s body. Lit joss sticks are placed on the body prior to the dance and traditionally, the dragon would be left to burn to allow it to ascend to the heavens.

More information on the temple, its origins and its practices can be found in the following posts:


More photographs:

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A dragon awakens

5 09 2016

The fire dragon of Sar Kong, in a rare reprise of the its smoking performance earlier this year, will come alive once again this September on the occasion of the 150th anniversary celebrations of the temple its lair is found in, the Mun San Fook Tuck Chee (萬山福德祠) . The temple has its origins in Sar Kong (沙崗) or “Sand Ridge, where a community of Cantonese and Hakka coolies had settled in.

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The practice of parading the burning dragon has its origins in Guangdong – the origins of many in the community. Made of straw that has been imported from China, such a dragon would previously have been constructed for the feast day of the temple’s principal deity and sent in flames to the heavens.  In more recent times, such straw dragons would be paraded on an average of once every three years.  This particular dragon, which made for a more recent Chingay Parade, is not burnt but set alight only by the placement of joss sticks on its body.

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More information on the practice, as well as the historic setting for the village and the temple, can be found in the temple’s heritage room. More on the temple and its history can also be found at the post: On Borrowed Time: Mun San Fook Tuck Chee.


Schedule for the Mun San Fook Tuck Chee 150th Anniversary Celebrations

A number of events held in conjunction with the 150th anniversary of the Mun San Fook Tuck Chee: Taoist priests from Ching Chung Koon in HK invited here to conduct rituals over 3 days, a seminar on Dabogong (Tua Pek Kong), a heritage exhibition, a book launch, and the finale – the one and only fire dragon dance in Singapore.

9 Sep 2016 (Fri)
0900-1145 Preparing ritual space
1400-1600 Rituals
1800-1900 Opening of heritage exhibition
1900-2100 Rituals

10 Sep 2016 (Sat)
0900-1145 Rituals
0930-1200 Seminar and discussion on Dabogong
1400-1600 Rituals
1900-2130 Rituals
2000-2100 Crossing the bridge for devotees

11 Sep 2016 (Sun)
0900-1145 Rituals
1000 Lion dance to welcome foreign visitors
1045-1145 Paying of respects by foreign visitors
1100-1400 Mid-autumn event for respecting elders in the community
1400-1600 Rituals
1600-1730 Salvation rituals
1930 Fire dragon performance / Book launch / Exchange of souvenirs with foreign guests


Photographs from the parade of the Fire Dragon in March 2016

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Good Friday at a slice of Portugal in Singapore

26 03 2016

The Portuguese Church, as the Church of St. Joseph’s at Victoria Street is referred to, is where the religious traditions of the Portuguese Eurasian community in Singapore are kept alive. It is every year on Good Friday, a day of fasting, reflection and prayer, that we see the most colourful manifestation of these traditions, in an elaborate service which culminates in procession illuminated by the light of candles carried by the sea of worshippers that crowd the church’s compound.

The sea of candlelight every Good Friday.

The sea of candlelight every Good Friday at the Portuguese Church.

The procession, would in the past, attract worshippers in their thousands, some of whom would crowd the compound just to see the procession pass. Worshippers would also spill out to Queen Street and in more recent times to the lower floors of the podium at Waterloo Centre. It was at Queen Street where many candle vendors would be seen to do a roaring trade, offering candles of all sizes. I remember seeing some on sale that were of such a length that they needed to be propped up by pieces of wood, which we no longer see these days.

The head of the procession with a bier containing a life-sized representation of the body of Christ makes its way through the grounds of the church.

The head of the procession with a bier containing a life-sized representation of the body of Christ makes its way through the grounds of the church.

Worshippers carrying candles follow the procession.

Worshippers carrying candles follow the procession.

While the candle vendors have been chased off the streets, the procession, even with the smaller crowds we see today, still adds much life and colour to the area. In keeping the traditions of a small and rarely mentioned community in Singapore alive, the procession also reminds us that what colours Singapore is not just the influences of the main ethnic groups but also of the smaller groups that have added to the flavour of Singapore’s rich and diverse cultural heritage.

Another view of the procession through the grounds.

Another view of the procession through the grounds.

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A face seen in the clouds as the crowds gathered for the procession.

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More on the procession and the Portuguese Church:

 





The eighth night

1 03 2016

Chinese New Year, celebrated over a fifteen day period that culminates with Chap Goh Mei or Yuanxiao Jie (元宵节), is an occasion for much joy and feasting for the Chinese community here in Singapore. It is also an occasion when the many sub-cultural practices brought in by the diverse group of early Chinese immigrants are brought to the surface. One such observation is that of the Heavenly Jade Emperor’s birthday. Commemorated on the ninth day of the Chinese New Year, it is celebrated by members of the Hokkien community.

The Thian Hock Keng at Telok Ayer Street, Singapore's oldest Hokkien Taoist temple.

The Thian Hock Keng at Telok Ayer Street, Singapore’s oldest Hokkien Taoist temple.

For the community, who were among the earliest group of immigrants to come ashore in British Singapore, the observation is of great importance. Referred to as Pai Tee Kong in Hokkien (or Bai Tian Gong, 拜天公 in Mandarin), it is sometimes also called the “Hokkien New Year”.

Pai Tee Kong prayers held at the former Keng Teck Whay.

Pai Tee Kong prayers held at the former Keng Teck Whay.

As to how the community came to regard the birthday as the most important of the fifteen days, there are several versions of the story (one of which is found here). The many variations do have one thing in common – that members of the community were able to elude would be attackers by taking refuge in a field of sugarcane and praying to the Jade Emperor for deliverance.

Stalks of sugarcane going on sale on the seventh day.

Stalks of sugarcane going on sale on the seventh day. Legend has it that a field of sugarcane offered Hokkiens fleeing from attackers a place of refuge.

Where the story differs is in when it took place and who the Hokkiens were running from, ranging from the incident taking place during the time of the Song or Mongol dynasties with Hokkien (or Fujian) province under attack by the armies loyal to the ruling dynasty, to it taking place during the days of the Ming Dynasty and the Hokkiens being pursued by bandits or pirates. Whatever it was, it was on the ninth day – coincidentally the birthday of the Heavenly Jade Emperor – Taoism’s most supreme deity, that the Hokkiens were able to emerge from their hiding place and celebrate the new year.

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Preparations to greet the Heavenly Jade Emperor begin in earnest on the eve of the ninth day. Stalks of sugarcane are purchased by Hokkien families who place them by the doors of their homes or on either side of a table of offerings. The offerings include items such as pineapples, sweets, roast pigs and huat kueh (steamed “prosperity cakes” often used as prayer offerings), all of which also have a special significance.

A table of offerings together with two stalks of sugarcane, placed at the front of a business. Similar tables are also seen outside the homes of Hokkien Taoist families.

A table of offerings together with two stalks of sugarcane, placed at the front of a business. Similar tables are also seen outside the homes of Hokkien Taoist families.

Temples are probably where the celebrations are at their most colourful. At the Thian Hock Keng, Singapore’s oldest Hokkien temple and the spiritual home of Hokkien culture in Singapore along Telok Ayer Street, a temporary altar to the Jade Emperor is erected to which prayers and offerings made. It is however just next door at the former home of a Hokkien Peranakan mutual-aid society, the Keng Teck Whay, that one of the more elaborate ceremonies is held.

The temporary altar to the Jade Emperor at the Thian Hock Keng.

The temporary altar to the Jade Emperor at the Thian Hock Keng.

The crowd at the Thian Hock Keng on the eighth night.

The crowd at the Thian Hock Keng on the eighth night.

The beautifully crafted 19th century Keng Teck Whay, long in a state of disrepair, has only very recently been restored by the Singapore Taoist Mission. The mission now runs the National Monument as the Singapore Yu Huang Gong temple and maintains many of the practices of the Keng Teck Whay. Dedicated to the Heavenly Jade Emperor, the temple’s Pai Tee Kong, all of which was conducted in the Hokkien vernacular, is especially elaborate and a wonderful reminder that Singapore, in all its modernity, is still where many traditions have not lost their place.

The ceremony at the former Keng Teck Whay ...

The ceremony at the former Keng Teck Whay …

Which was taking place at the same time as a getai performance across the street. Street opera and getai performances are often held to provide entertainment to the deities during Taoist festivals.

… which was taking place at the same time as a getai performance for the Thain Hock Keng across the street. Street opera and getai performances are often held at temples to provide entertainment to the deities during Taoist festivals.





The full moon of Thai

25 01 2016

Yesterday, the day of the full moon of the Tamil month of Thai, saw the most lively and colourful of festivals, Thaipusam, being celebrated by the Hindu community. A very visible part of the festival is a procession of devotees carrying kavadis. In Singapore, the kavadis, some weighing as much as 40 kilogrammes, are carried along a route from the Sri Srinivasa Perumal Temple in Serangoon Road to the Chettairs’ or Sri Thendayuthapani Temple at Tank Road.

The annual procession remains as one of the most colourful religious and cultural celebrations in Singapore even without the chanting, singing, music and dancing, which would have flavoured it in its pre-1973 days. This year, a total ban on music was lifted, and this saw musical instruments allowed at designated points along the procession route. The festival is one of two occasions during which kavadis are carried, the other being the Panguni Uthiram festival celebrated during the full moon of the month of Panguni. 


Photographs from Thaipusam 2016

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More information on the festival from the Hindu Endowments Board’s website:

Thaipusam which falls in the Tamil month of Thai (usually January/ February) is an annual foot procession by Hindu devotees seeking blessings, fulfilling vows and offering thanks. Thaipusam is celebrated in honour of Lord Subrahmanya (also known as Lord Murugan) who represents virtue, youth and power to Hindus and is the destroyer of evil.

On the day before Thaipusam, a statue of Lord Subrahmanya decorated with jewels and finery and together with his two consorts, Valli and Devayani, is placed on a chariot and brought in procession. In Singapore, the chariot procession begins from the Sri Thendayuthapani Temple to Layan Sithi Vinayagar Temple at Keong Siak Road. The procession symbolizes the blessings sought by Lord Subrahmanya from his elder brother Lord Vinayagar.

Thaipusam ceremony starts in the early hours of the morning when the first batch of devotees of Lord Subrahmanya carrying milk pots and wooden kavadis leave Sri Srinvasa Perumal Temple for Sri Thendayuthapani Temple at Tank Road. The milk in the pots they carry are offered to the deity of Lord Subrahmanya at Sri Thendayuthapani Temple. Some devotees pierce their tongues with skewers and carry a garlanded wooden arch across their shoulders. Others devotees may carry a kavadi (semi circular metal structure decorated with peacock feathers, flowers and plam leaves). The spiked kavadis which require elaborate preparations leave the temple in the later part of the morning and continue till 6pm.

Carrying kavadi is a popular form of devotion for Hindus. It is usually carried in fulfillment of a vow that a devotee would have taken. Placing a kavadi at the end of the foot procession at the altar of Lord Subrahmanya and making an offering of milk symbolizes the cleansing of the mind and soul and seeking of blessings.

In preparation for carrying a kavadi, a devotee has to prepare himself spiritually. For a period of about a month, the devotee must live a life of abstinence whilst maintaining a strict vegetarian diet. It is believed that only when the mind is free of material wants and the body free from physical pleasures that a devotee can undertake the sacred task without feeling any pain.


More information on the kavadi, its origins and some of the various forms it takes from the Thaipusam.sg site:

There are many types of offerings, which the devotee makes to his beloved deity Sri Murugan. A special offering is the carrying of kavadi and there is a Puranic legend behind this practice.

There was once a great saint called Agasthya who rested at Mount Pothikai. Agasthya dispatched one of his students, Idumban, to Mount Kailai Range instructing him to bring back two hills called Sivagiri and Shakthigiri belonging to Lord Murugan.

As instructed, Idumban having arrived at Mount Kailai, picked up both the hills, tied them and swung them across his shoulders.

Lord Murugan had other plans. He wanted the two hills to be placed at Thiruvavinankudi (Palani) and at the same time test the devotion and tenacity of purpose of Idumban.

Idumban who was on his way back with the hills suddenly found himself lost. Lord Murugan appeared as a king, riding a horse led Idumban to Thiruvavinankudi (Palani) and requested Idumban to rest there so that he could continue his journey later.

Having rested, Idumban tried to carry the two hills but strangely found that he could not do so. A perplexed Idumban looked up and saw a child in loincloth standing atop one of the hills. Idumban requested the child to get down, however, the child refused claiming that the hills belonged to him. An angered Idumban attempted to attack the child but found himself falling like an uprooted tree. A scuffle ensued and Idumban was defeated. Only then did Idumban realize that the child was none other than Muruga or Subrahmanya Himself – the ruling deity of the region. Idumban craved the pardon of the divine child and also sought the boon that anyone who comes to the hills to worship Sri Muruga with an object similar to the two hillocks suspended by a load bearing pole, may be granted his heart’s desire. Idumban’s wish was granted. Murugan also said that he would bless those who bring sandal, milk, flowers, etc. in a kavadi to His shrine. Hence, the practice of carrying a kavadi.

At the Sri Thendayuthapani Temple, one can see a small sanctum dedicated to Idumban. Devotees who usually fast for Thaipusam break their fast one day later after offering their prayers to Idumban.

The simplest kavadi consists of a short wooden pole surmounted by a wooden arch. Pictures or statues of Lord Murugan or other deities are fixed onto the arch. The kavadi is decorated with peacock feathers and a small pot of milk is attached to each end of the pole.

There are more elaborate kavadis that devotees carry. The alagu and ratha kavadi are common forms of kavadi carried by devotees during Thaipusam. Kavadis are affixed on a bearer’s body by long sharpened rods or by chains and small hooks. A kavadi bearer not only carries a gift for God but the whole kavadi is seen as a shrine for God Himself.

Devotees who intend to carry kavadis are customarily required to observe strict physical and mental discipline. Purification of the body is a necessity. This includes taking just simple vegetarian meals and observing celibacy. According to orthodox doctrine, rigid fasting and abstinence have to be observed over a 48-day period prior to the offering of the kavadi on Thaipusam Day.

Piercing the skin, tongue or cheeks with vel skewers is also common. This prevents the devotees from speaking and gives them great powers of endurance.


Photographs from previous Thaipusam celebrations: