Keynote Speeches

Greetings to participants and distinguished guests at this special event of the Lim Boon Keng Musical, hosted by the Commonwealth of World’s Chinatowns in Penang.

I am Dr Poh Soo Kai and, I was pleasantly surprised to be invited to say a few words in honor of Lim Boon Keng and Tan Kah Kee on this occasion because I am Tan Kah Kee’s maternal grandson and one of Lim Boon Keng’s grandsons-in-law.

 Tan Kah Kee and Lim Boon Keng were giants of their times n of today still.  

 The two men collaborated in various fields, notably in pioneering agricultural research on a new cash crop called rubber from Brazil, and subsequently in investing capital to establish rubber plantations in Peninsula Malaya and Singapore.  They were not adverse to taking risks.

But their most famous collaboration was in the setting up of Xiamen University in Tan Kah Kee’s home province in China. Tan Kah Kee made Lim Boon Keng, the Principal of Xiamen University.

Lim Boon Keng set to work to improve the standard and ranking of the university.  It was under the watch of this brilliant man that Xiamen University had its first scientific research paper published in the London Science Society (I believe). It was certainly no small feat in that era.

However, it was also under Lim Boon Keng’s watch that his epic clash with Lu Xun, the eminent Chinese revolutionary, took place. A polemic ensued within the student body of Xiamen University which was also resoundingly echoed throughout the educational institutions of China. The issue hotly debated was framed as: to be “RED” or to be “EXPERT”.

Lu Xun was for the Chinese youth to join the revolutionary front, whilst Lim Boon Keng’s concern was for Chinese youth to acquire knowledge that would serve economic reforms.

Decades later, Mao Tse Tong, chairman of the Communist Party of China, reconciled this contradiction with his famous quotation that one should be both RED and EXPERT !

I have written about my grandfather in my political memoirs LIVING IN A TIME OF DECEPTION.  Indeed, I am proud to be his grandson.  His essence is encapsulated in a poem he wrote in 1948, of which I quote below:

On the rise and fall of a country

Everyone has a responsibility

The self and family may be sacrificed

But between right and wrong, there can be no compromise.

May we carry forward the spirit and legacy of these two great men: LIM BOON KENG and TAN KAH KEE.  

 This 21st Century that we live in now is one of great turmoil, where we are daily reminded that “between right and wrong, there can be no compromise.”

Enjoy the Musical and a big thank you to Stella for dedicating her talent to preserve the memory of her great grandfather, Lim Boon Keng.

Thank you.

It is important to identify the stakeholders of this diverse but eminent group of people and to create an organisational architecture and platform with a clear understanding of the vision, mission, pillars, and drivers necessary to act as the roadmap at this inaugural planning session. 

Presently there are five main subgroupings comprising of arts and cultural scene, heritage and historical conservation groups, practitioners of alternative scientific based holistic health and wellbeing practices. Pioneers of cutting-edge alternative technology scientific developments in water and green technology, rethinking the future and education.

The following is a suggested guideline for the planning session to encourage discourse on what this commonwealth is meant to be encompass, propagate and achieve.

Vision

A diverse private international community shaping and evolving the future of Overseas Chinese civilisation hubs by rejuvenating cultural, artistic, educational and trade ties. A community promoting and adapting emerging alternative scientific based cutting-edge technologies and practises which results in a balance and holistic people-oriented communities.

Mission

Renewing, connecting, and strengthening historical, cultural and trade ties between overseas Chinese civilisation hubs especially for the non-mandarin speaking Chinese diaspora. { The PRC government is already sponsoring a Beijing based mandarin speaking platform for overseas Chinese and mainland Chinese.}

Providing networking opportunities for both the existing and emerging generation to be able to engage and contribute input in trade, culture, emerging educational and technology trends to be relevant to the community.

Promoting people to people exchanges and involving the younger generation in conserving traditional historical, heritage.  cultural and artistic developments within and amongst the Overseas Chinese civilization hubs.

Encouraging discourse on, adapting and implementing alternative non-western non mainstream developments in sustainable green technologies, artificial intelligence health and wellbeing, as well as education in developing a holistic and sustainable people oriented society .

Pillars

Culture and arts as a medium uniting the diverse overseas Chinese civilisational hubs.

History, heritage and values as the bridge and continuum between the past, the present and the future across continents.

Non-western, non-mainstream alternative scientific approaches to health, wellbeing complementing the existing western based approaches. For example, traditional Chinese medicines. Treatments adopted by the public and private sector health sector to complement traditional western medical treatments for cancer already operational in Malaysian public health system. TCM complementing western medicine in private hospitals like Lam Wah Ee hospital.

Education outside of the traditional tertiary structure of education. For example the mandarin system which utilised the book of history [ to learn from history so as to not to repeat the mistakes of the past] , the book of poems [ a different dimension in knowledge] , the doctrine of the mean [ moderation in all things so as to have a holistic approach , avoiding extremes] coupled with new knowledge and technologies such as water, AI . To make technology work for the community and not to be a slave to technology and science. 

To add any other pillars as needed.

Drivers

Specific activities such as the life and times of Dr Lim Boon Keng and Dr Lim Chong Eu. Workshops, presentations, film screenings for participants and 300 university and senior high school students. The contributions of Dr Wu lien Teh and other eminent overseas Chinese.

Art exhibitions and workshops by renowned artist.

Symposium and workshops on scientific developments in water science 

Learnings from public and private sector experience of eastern based complementary medicines for health and wellbeing.

Basically, this list could include many other activities that the plenary session would like to delve into.

The above is not exhaustive but act as a guideline to make the planning session more structured and fruitful. The discussions will determine the final consensus amongst the participants. It is important to have a facilitator to focus and keep the discourse moving forward and to summarise the findings for adoption.

The Malayan Generations had dreams of being a free people after decolonisation. They lived through the 1950s to the 197Os when it was an intense period of political ferment and intense creativity searching for an authentic politics and culture true to our people and place. The Malayan Soul was not to last though, in the ensuing onslaught of Globalisation. 

This ferment expressed itself in politics, multiracialism, poetry, literature, art and architecture then.    

I began to understand the struggle better when I retired from practice. All throughout, as a Malayan, I struggled against Western Styling but I did not fully understand why and what it was that left me yearning for something real and not fake.  

This essay is my attempt to explain what the struggle was among the Malayan generations manifested in poetry, art and architecture in the immediate postcolonial period. Also why is Malayan-ism fading away as Western-ism takes a grip on the new generations especially in the major towns and cities of Malaysia and Singapore. Then again, a new era is emerging, the challenge of New Asia... 

THE IMMEDIATE POST-COLONIAL ERA

The period of intense creativity did not last long but it was an exhilarating period from the 50s to the late 70s before Global Media driven Western styles and norms became overwhelming. 

I will start with three most distinctive works by architect Lim Chong Keat’s Singapore Conference Hall, the Seremban Mosque and the Jurong Town Hall and the most distinctive work by Alfred Wong, The National Theatre. 

_______________For the full article please view or download the pdf ___________________________

The goal of the CWC is to bring Chinatowns from around the world closer together. Despite being inspired by Chinatowns, the organization is not limited to only Chinese cultures and traditions. Chinatowns are transnational and intercultural spaces with cultural connections to localities, states, and both local and Chinese traditions on a global or diasporic scale. This reflects the need for a range of multiple identities in a new multipolar world. The presentation attempts to locate a museum in a transnational space, recognizing cultural "subjectivity" as a resource and yet avoiding ethnocentrism. It is inspired by Chinatown's diverse and interconnected spaces.

How can a museum, as a representation of identity, contribute to historical, aesthetic, and global discussions? Through its exhibitions and activities, an art museum presents a series of ideas, fostering conversations among the public, artists, artworks, thoughts, and art histories. A "commonwealth of world Chinatowns" art museum would begin by exploring historical connections, such as those found in Singapore and Penang, and examining the various issues that have arisen from their parallel and distinct developments. It would also consider how these connections relate to current concerns in museum studies and the global art world.

Synopsis 

During the pandemic, my family and I decided to relocate to rural Japan to be in touch with nature and pursue a holistic way of living. I then stumbled upon the “Co-Innovation University (CoIU)” project in rural Japan that aspired to help create a new civilization that would enable the inhabitants of different worlds to not only peacefully coexist but also co-flourish and enjoy diverse forms of well-being. My colleagues and I are now in the midst of articulating CoIU’s philosophical underpinnings while building the frameworks and mechanisms regarding student recruitment, teaching and learning, and other elements of the new university. 

16 April 2018 Stella Kon 

Dr Lim Boon Keng was the greatest man in Singapore of his generation, universally respected for a lifetime of public service and social work. He dedicated his life to the service of his fellow man, through education and social reform. 

In the musical we see him meet his first wife, the brilliant Margaret Wong, at the beginning of his career. Though at first Margaret protests “I don’t want to marry a Baba,” they are drawn together by common interests, and co-operate in the founding of Singapore Chinese Girl’s School. She is with him through his early years on the Legislative Council of Singapore and in working for the political reform of China, opposing Sun Yat Sen’s call for violent revolution. 

Margaret’s early death is a tragedy that Boon Keng never quite gets over, and although he is married again, to Grace Yin, he never really warms up to her. 

Boon Keng’s life changes when philanthropist Tan Kah Kee invites him to go to China as the President of the new Amoy University. Boon Keng and Grace move to China for many years of difficult work and struggle. When they return to Singapore, on the eve of the second world war, Boon Keng is more than seventy years old.  

During the Japanese Occupation, the military government forces Boon Keng to co-operate with them and raise a “friendship gift” of money from the community. Boon Keng agrees to this so that he can help the people, by interceding with the authorities on their behalf - although he knows he will be seen as a collaborator. After the war the people reject and ostracize him as a traitor. He is heartbroken – until Margaret’s spirit appears, to console him that future generations will understand what he did. 

Boon Keng’s final public act is to found a new society, the China Society, which still flourishes today, whose aim is to educate Singaporeans about Chinese culture. In spite of all that has happened, he is still undiscouraged in trying to help others and enlighten their minds.  

With the chorus of Babas, he sings his favourite drinking song, “Merci Beaucoup,” a toast to Life. His noble spirit still triumphs over disappointment and disgrace, keeping up his courage and hope for the future.