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Honolulu: University of Hawai' i Press
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The United Malays National Organisation (UMNO), which has dominated the governing coalition of Malaysia since independence in 1957, came to power on a slogan of 'Malaya for the Malays' in opposition to colonial attempts to remove Malay privileges over other ethnic Malaysians, notably those of Chinese origin. On the marketing of 'traditional Malay culture' in this period see J. Kahn, 'Class, ethnicity and diversity: some remarks on Malay culture in Malaysia' , in J. Kahn & F. Loh Kok Wah, (eds) Fragmented vision: culture and politics in contemporary Malaysia, Honolulu: University of Hawai' i Press, 1992, pp. 158-178
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T. Harper, The end of empire and the making of Malaya, Cambridge: Cambridge University Press, 1999, p. 285. Tuan Jebat became a hero of nationalism in the absence of clear proto-nationalist leaders akin to Indonesia's Deponegoro; the communist insurgents fighting in the forests in the 1950s were antagonistic to UMNO's vision of an independent Malaya
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English soundtrack of Son et Lumière production, Melaka, 14 August 1997
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Tan, 'Baba and Nyonya' , p. 229. From the late 1980s, a series of conventions held by the Peranakan communities of Melaka, Penang and Singapore have encouraged a re-assertion of a distinctive heritage; for instance, the theme of the 11th Baba and Nyonya Conference held in Melaka in 1998 was 'The Baba and Nyonya in the Eyes of the Youth'
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See also Cartier, 'Creating historic open space' , p. 370. The controversy provides an interesting contrast with the protests against Chinese cemetery removals in independent Singapore where there was little element of ethnic exclusion by the state
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