and stone turtles, a symbol of fertility and vitality in Chinese culture. Beside him are two flowing streams of water, as well as ornaments declaring ‘Selamat Hari Raya Aidilfriti’ .
The shrine may take the form of an idol bearing the likeness of the Datuk – whose features vary across different places -, a tablet with his title inscribed on it or even a rock. While the exact number of devotees in Singapore is unknown, Chong says the cult of Datuk Gong was popular in the 1960s and 70s, and is still practiced by the older generation. Besides shrines in Tampines, Loyang Tua Pek Kong and Pulau Ubin, he is also venerated in many factories. “I think they want good business, so they want to be in harmony with the spiritual world,” says Chong.
According to Assistant Professor Indira Arumugam of the National University of Singapore’s sociology department, syncretisim is what defines culture, of which religion is a part. She says, “It is entirely natural that religions are influenced by, react to, borrow from and mimic each other - producing interesting hybrids in the process. This is how religions are formed, grow and change.
But the Datok Kong of Kusu Island is somewhat different from the one that Wong grew up with. Residing at the top of a 152-step high hillock are two shrines to a pious 19th century family: Syed Abdul Rahman, his mother Nenek Ghalib and his sister Puteri Fatimah.They are dedicated to, respectively, Datok Kong and Datok Nenek. There are no statues or remains entombed there – merely symbolic tombstones wrapped in yellow cloth, the colour of holiness, and altars to them.
Singapore Latest News, Singapore Headlines
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