Masyarakat Hindu Peranakan yang juga dikenali sebagai masyarakat Chetti Melaka adalah satu kelompok

masyarakat minoriti India yang unik di Melaka. Masyarakat ini tidaklah boleh disamakan dengan masyarakat
chettier yang terkenal di bidang meminjamkan wang tetapi ia adalah masyarakat yang terbentuk hasil daripada
perkahwinan campur antara orang-orang Hindu dengan orang-orang tempatan seperti Melayu, Cina dan lain-lain.
Sejarah ada membuktikan bahawa saudagar India sering berulang-alik ke Melaka untuk tujuan perdagangan kerana
pada ketika itu Melaka amat sibuk sekali sebagai pusat perdagangan dan sering menjadi tumpuan para pedagang
yang sebahagian besarnya adalah dari India Selatan. Oleh kerana terlalu ramai saudagar India tertumpu ke Melaka,
pemerintah Melaka ketika itu telah menyediakan suatu penempatan untuk mereka tinggal yang dikenali sebagai
'Kampung Keling' untuk memudahkan saudagar terbabit berurusniaga. Menurut seperti apa yang tercatat di dalam
buku Sejarah Melayu dan Hikayat Hang Tuah, perkataan 'keling' adalah berasal dari 'Kaling Gappatinam' atau
'Kalinggam' yang dikenali sebagai Benua Keling.
Berdasarkan faktor-faktor sejarah dan perkembangan ugama Hindu di Alam Melayu ini, ciri-ciri kebudayaan dan
kesenian masyarakat 'India Chetti' ini hampir merangkumi kebudayaan di negara ini kerana mereka turut
mengamalkan perkahwinan campur, adat menyambut tetamu dan pakaian tradisional mereka. Sebagai contoh,
pakaian tradisional mereka lebih mirip kepada bangsa Melayu iaitu kebaya labuh dan bersanggul tiga bagi wanita
manakala yang lelakinya pula berkain pelekat, baju Melayu labuh dan talapa iaitu kain seperti serban bagi menutup
kepala.
Oleh kerana kehidupan mereka dipengaruhi oleh alam sekeliling dan pergaulan dengan masyarakat tempatan, maka
makanan harian mereka juga adalah seperti orang-orang Melayu iaitu nasi. Namun terdapat juga makanan tradisi
mereka yang biasanya dihidangkan pada hari-hari kebesaran ugama atau perayaan. Makanan itu ialah tause dan itali.
Kedua-dua makanan ini diperbuat daripada beras yang direndam dan dikisar halus.
Masyarakat 'India Chetti' ini menganut agama Hindu. Mereka adalah penganut agama yang setia serta berpegang
teguh kepada ajaran dan pantang larang. Antaranya ialah hari Ponggol iaitu Hari Kesyukuran mereka kepada nenek
moyang dan tuhan mereka. Adalah dipercayai perayaan ini turut disambut oleh masyarakat India tetapi bagi
masyarakat Chetti ia bermula lebih awal. Sambutan perayaan ini bermula pada hari terakhir bulan Margli (13
Januari) yang bermaksud bulan berbunga dan pada hari itu dipanggil 'Paru' atau 'Bogi' (bermulanya perayaan
Ponggol).
Pada hari tersebut masyarakat Chetti akan memasak makanan tradisional mereka seperti nasi lemak kukus berlauk
pinding ikan parang, kuah terung, sambal timun, udang, urap kelapa, kangkung tumis, kacang goreng minyak, acar
cili dan sambal taik minyak. Ia disediakan kira-kira tiga hari sebelum menjelangnya perayaan tersebut kerana ia
perlu disiapkan dengan penuh teliti. Mereka yang memasak tidak boleh bersembang dan merasa makanan yang
mereka masak kerana adalah dikhuatiri jika mereka melanggar pantang larang ini arwah nenek moyang mereka akan
mengutuk serta mendatangkan bencana terhadap keluarga mereka. Manakala wanita yang sedang mengalami haid
pula, tidak dibenarkan memasak kerana ia menjadi pantang larang dalam menyediakan makanan itu untuk roh dan
nenek moyang dan sudara mara mereka yang telah meninggal dunia.
Masyarakat Chetti akan bersembahyang setiap hari sepanjang bulan Margli sebelum matahari terbit manakala
wanitanya pula akan membasuh lantai di depan rumah dan menabur bunga serta meletakkan bekas bara sebagai
tanda kesyukuran ketika sembahyang arwah. Bulan ini juga adalah bulan yang paling sibuk bagi masyarakat Chitty
kerana pada minggu terakhir mereka beramai-ramai akan pergi ke kubur nenek moyang masing-masing untuk
bersembahyang dan membersihkan kawasan persekitaran terbabit yang bertujuan meminta restu daripada nenek
moyang mereka supaya keamanan serta perpaduan sentiasa terjalin di dalam keluarga.
Pada hari pertama bulan Thai (14 januari) pula masyarakat Chetti akan menyambut perayaan 'Bitthu Ponggol" iaitu
rumah terbuka kepada sanak saudara dan sahabat handai. Para tetamu akan dihidangkan dengan kuih muih
tradisional seperti dodol, wajik, koya kacang, kanda kasturi, bahulu, kuih belanda, kuih bangkit, halwa dan sagun
yang menjadi kegemaran masyarakat Chitty.
Walaupun masyarakat Chetti adalah kaum minoriti perpaduan dan sikap kekeluargaan diutamakan apabila diadakan
perayaan seperti itu. Kemeriahan pastinya terbayang di wajah penduduk perkampungan seperti di Gajah Berang
kerana kepulangan saudara mereka untuk berkumpul bagi merapatkan lagi hubungan kekeluargaan mereka. Untuk
menghidupkan atau mengekalkan adat istiadat di kalangan generasi baru, beberapa pertandingan diadakan seperti
mengikat Talapa (serban kepala), menganyam daun kelapa (mateh), mengikat bunga (Sarem) dan melukis Kolem.
Namun kini, kebanyakan generasi muda masyarakat Chetti Melaka ini kurang mengenali adat istiadat mereka.
Hanya segelintir sahaja yang mengetahuinya melalui datuk nenek mereka. Jika generasi muda ini tidak didedahkan
dengan kebudayaan tradisional, lama kelamaan adat istiadat itu dikhuatiri akan pupus ditelan zaman
HISTORY OF CHETTI COMMUNITY IN MALACCA

SRI POYATHA VENAYAGAR MOORTHI TEMPLE

No. 119 JALAN GAJAH BERANG,
MELAKA
MALAYSIA
HISTORY OF THE MALACCA CHETTI COMMUNITY
BY
MR. B. SITHAMBARAM NAIKER

CONTENTS

1. Preface

2. The Malacca Chetti

a. Who were the“CHETTI” or “CHETTI of MALACCA”

b. Theories of Their Being Here As Traders.
c. Their Culture, Customs etc. Before & Now.
d. Improvements after Merdeka In 1957.

Mr. B. S. Naiker is a worthy representative of the Malacca Chetti Community, which group has interested me since I
first came to Malacca in 1934. What struck me most on my arrival here was the number of mosques, Chinese
Temples and the Hindu Temples. I have found that wherever Hindus congregated they built places of worship. The
Malacca Chetti Community, as pioneers of the businesses they participated in before the arrival of the Dutch and the
religion they professed, have left much evidence of the practice of Hinduism in Malacca. The numerous Temples
built by them in the Town of Malacca will be part of Malaysia) history and show what the Malacca Chetti
Community has contributed towards the culture they brought from South India.
Mr. B. S. Naiker has with diligence collected photographs of personalities who played their part to keep their
Community together in peace and harmony with the Malays and Chinese of their time.

Mr. B. S. Naiker deserves the thanks of his Community and Indians in general for bringing to light facts which are
unknown to many.

S. Shanmugam

(MIDDLE TEMPLE)

By Mr. B. Sithambaram Naiker

Time and again, I have been asked or approached by friends from north of Malaysia and some from Mother India,
who came here on tour, to find out who the 'Malacca-Chetti' or 'Chetti of Malacca' were, their origin, culture,
economic status and so forth.

So, instead of speaking to them individually or in groups, I would very much like to write a brief history of this
Community, termed as the 'Straits-born Hindu Community' during the Colonial days for easy reference and
information required.

The 'Malacca-born Hindu Community' or more popularly known as the “Malacca Chetti or Chetti of Malacca”, has
its origin in the era of the Malacca Sultanate of the fifteenth century. Although concrete date of historical importance
are not available, we can piece together available information as to the origin of this Community, It is of course an
irony that most, if not all historians of this country have conveniently forgotten the existence of this Community.

Sometime, about 1400 A.D. a Hindu Prince by the name of 'Parameswara' came from Palembang (Sumatra), first to
Temasek (Singapura) and after that to Malacca and settled down here. The Hindu prince, sometime in 1414, married
the princess of Pasai (Northern Sumatra near Acheh) and took the name of 'Sultan Iskandar Shah' in Malacca.
During his reign, you will find reference in the 'Sejarah Melayu' or 'Malay Annals', that the “Malacca Chetti or
Chetti of Malacca” were in vast numbers and some of them were holding high positions like 'Dato Bendahara' and
other positions during 'Sultan Iskandar Shah's reign.

Generally speaking there are two theories as to how the Community came to establish itself in Melaka. The first
theory claims that the members of this Community first came to Malacca as traders and that they were Tamils from
the Coromandal coast, from Kalingapatnam and other ports of Southern India. They were at that time trading at
Kampong Kling and at Kampong Belanda, now known as First Cross Street (Jalan Hang Jebat) and Heeren Street
(Jalan Tun Tan Cheng Lock) respectively. Then the houses were of plank and attap. During their stay they made
contacts with the local inhabitants and married local women, either Malay or Chinese and later settled here on a
permanent basis. The local women on seeing that they were influential enough and doing good business were
prepared to marry them. Another good reason why CHETTIs decided to stay here could have been the pressure put
on them by successive Colonial governments, Portuguese, Dutch and British. Those who took the risk and already
had families here had also to be thoughtful of the caste-system in India, then so strict that no outsiders would have
been tolerated in the house. Because of this reason they were prompted to make Malacca their second home. In time
they called themselves “Malacca Chetti or Chetti of Malacca”, meaning Malacca traders.

The second theory propounded by some Tamil people living in Malacca for a considerable length of time, says that
this Community were convicts from Andaman Islands or rebels against the British in the ‘Katapomman’ affairs.
They were brought to Malacca by the British as a labor force and later when their term of captivity expired, were
permitted to settle down in Malacca.

The validity of the second theory, that is, that the Community originated from convicts brought from Andaman
Islands is highly improbable and greatly in doubt. This theory implies that the Community is a recent development,
after the British occupation of Malacca, and that the Community sprang up after 1795, the date when the British first
took over possession of Malacca or after 1824, the date when the British took over possession of Malacca
permanently, in exchange for Batavia (Java), from the Dutch. Whichever the case may be, this is highly improbable
due to the fact that there is documentary proof that this Community is much older than that, as stated in the first
theory. It is true that Sepoys were brought by the British to Singapore in 1919.

But, Emanuel Cohinho de Bradia's "Description of 'Portuguese Malacca' contains the following reference:

“(The suburb of Upeh) is divided into parishes, S.Thome and S' Estevao. The parish of S.Thome is called Campon
Chelin - it extends from the Bazaar of the Jaos on the beach in a north-westerly direction, and ends at the stone
bastion. In this quarter live Chelis of Coromandel,”

Then the report of Balthasar Bort, a Dutch Governor of Malacca, and dated 1678, clearly mentions Hindus or
Gentoos for “Malacca Chetti or Chetti of Malacca”. Bort took a census of the number and types of houses and their
occupants, numbering 347 and including males, females and their children.

Finally the Dutch Government granted the Community a piece of land, in the heart of the town at Goldsmith Street
and now known as Jalan Tukang Mas, bearing Lot. No.62 Town Area XIU for 15,879 square feet for the purpose of
putting up a Temple. The Temple was built up in the year 1781 according to the date mentioned in the Dutch grant
(Freehold title). The Temple known as 'Sri Poyatha Venayagar Moorthi Temple’ is the oldest Temple in the Malay
Archipelago. The Temple was under the Trusteeship of the late Mr. Thaivanayagam Chitty, whose photograph can
be seen hung in the State Museum in Malaka. He was the great grandfather of Mr. K.L.Chitty, retired school-teacher
of the Government High School, Malaka, and who has recently passed away on 6th March, 1974 at No.267, Jalan
Tengkera, Malaka; Mr.K.S.Chitty, a Government pensioner residing in Singapore and Mr. K.T.Chitty, Executive of
Messrs Borneo Co.Senderian Berhad, Ipoh.

The foregoing proves that the Community must have been influential and large, and already in existence and well
organised as a group before the coming of the British in 1795. As a matter of fact the Community should have been
termed as 'Chettiars' as these immigrants comprised of Komti Chettiars, Vaishiar Chitty (business people) and
Vanniar Chettiars (oil merchants) as opposed to the other Varanashiams in existence namely:- Pillays, Naikers,
Pandarams, Mudaliars, Padiachees, Pathars, Konars, Rajahs etc. They opened up shops for business and
manufacturing things like gingili oil etc, and imported Indian goods like rice cereals, ghee, spices, and other
products for the consumption of the Indian population.

The most noted and well known amongst the Chettiars then were Inchi. Chitty (Thaivanayagam Chitty), Sembrong
Chye (which should have been spelt as Sithambaram Pillay) Thamboo Naicker and others, all of whom were noted
for their trading in timber, bricks, tiles, and floor stone (Batu Malacca) for the market. However, Mr.
Thaivanayagam Chitty had used this name instead of Thaivanayagam Chettiar. Furthermore, the Community takes
all the other Varanashiams to be termed as “Malacca Chetti or Chetti of Malacca” so as not to confuse them with the
Nagarathar Nattukkottai Chettiar ( Bankers and money lenders ) who came later to do business during the British
regime. We are also informed that Inci. Chitty owned motor-vessels for plying trade between Malacca and Indian
ports and had a large number of workers under him. Mr. K.T. Joseph F.R.G.S., in his book 'New Comprehensive
guide to Malacca' shows that the local Indians (Malacca Chetti or Chetti of Malacca) played a notable part in the
Court-life of the Malay Rulers during the reign of Sultan Mohammad Shah. They ( Malacca Chetti ) acted as Envoys
and Dato Bendaharas. Then 'Nina Chatu' played an important role in the 'Princess of Malacca' and also wielded a
great deal of influence during the Portuguese era.

The 'Sejarah Melayu' or 'Malay Annals' records that these Indian traders and their followers stayed at Kampong
Kling in Malacca. This place was named after them because some of them came from Kalingapatanam. This
settlement is also shown in later Dutch maps. This proves beyond doubt that the Malacca-born Hindu Community
(Malacca Chetti or Chetti of Malacca) are the descendants of the traders and their followers and who certainly were
well-established by the Dutch period, if not earlier, than the Dutch occupation.

The traders were all men from South India, and they must have decided to stay put and do local business. They were
the pioneer group, who settled down with local Malay and Chinese women. Because of their desire to stay in
Malacca they have made themselves well versed in the Malay colloquial language then and up to the present time.
But they still embraced the Hindu 'Saiva Faith'. Unfortunately they gradually forgot their ‘ thai bhasha’ or mother-
tongue, that is the Tamil language. Some of them had embraced Islam during the Dutch time and were also given a
piece of land to put up a Masjid (Mosque) at Goldsmith Street (Jalan Tukang Mas), Melaka, and known as 'Masjid
Kampong Kling' which name still remains up to the present time. This generous offer was also extended to the
Chinese (Babas) as well, when a piece of land was given to them by the Dutch Government to put up a Chinese
Temple, now known as 'Cheng Hoon Teng Temple'. All of these buildings are in the one and same straight road.
That is why the road was known as Temple Street until renamed Jalan Tokong.

Failing in their trade due to fire which destroyed all their plank and attap houses, belonging etc., the Malacca Chettis
moved to Kampong Belanda, now known as Heeren Street or Jalan Tun Tan Cheng Lock. Seeing there was no
prospect to continue their trading activities further, they retreated into the interior and turned to an agrarian life,
agriculture, cattle breeding, farming and to other business like running of kilns and so on.

Their residences were now mostly at Gajah Berang, Tranquerah, Bachang and at Balai Panjang, all in the Malacca
urban area, north of the Malacca river. Under the Dutch jurisdiction, Gajah Berang was originally called 'Kanja
Pidam' and later 'Kanjapuram' named after a district in South India, but the natives had misused the name as Gajah
Berang. Literally Gajah Berang means elephants running amok but where can you find elephants so near to the sea
unlike at Alor Gajah, a district about 15 miles away from Malacca Town. Seeing that agrarian life (agriculture)
could not go on smoothly because of town life being too near, they gave in to the evolution of time and took up
monthly paid jobs working for the Government or Commercial houses.

You will find in some of the grants issued by the Dutch Government to the Temples and individuals mentioning
names such as Naicker or Nyker, Pillay, Patter, etc. This proves that there were also goldsmiths within the
Community as mentioned in the grants issued by the Dutch Government. Some of the grants issued to our people are
in Dutch language.

In those days there were no Tamil schools or Padasalai and when they married local women, either Malay or
Chinese, the father would speak in Tamil at home and the mother would speak colloquial Malay. Hence the children
who were more attached to the mother could learn more of the Malay language than Tamil. However, as children
grew in numbers and were of marriageable age, they still preferred to marry a Hindu girl or boy.

One important aspect of the 'Malacca-born Hindu Community' or the “Malacca Chetti or Chetti of Malacca” is that
despite all their worries and setbacks, they still proudly embrace, and are very strict in, the 'Hindu Aythigams' or
'Sanatana Dharma'. They have built the following Temples: 'Sri Poyatha Venayagar Moorthi Temple in 1781, 'Sri
Muthu Mariamman Temple' in 1822, Sri Kailasanathar Temple' (Sivan Kovil in 1887; Sri Kaliamman Kovil' in
1804, 'Sri Angalamman Paremeswari Temple' in 1888. All of them are in the Gajah Berang and Bachang areas.
There are also 'Grammangal Kovils' or Shrines built in the interior of the territory near padi fields owned by
Malacca Chettis in Gajah Berang. The Shrines include Linggadariamman Kovil, Amman Kovil, Dharma Rajah
Kovil, Kathaiamman Kovil and Iyenar Kovil.

The 'Sri Poyatha Venayagar Moorthi Temple' although the property of the “Malacca Chetti or Chetti of Malacca”,
has been managed by the 'Malacca Nagarathar Nattukkottai Chettiar' for more than 20 years through an Agreement (
since 1962) made between them because the British State Government had refused to allow them to put up another
Temple of their own in the Town area.

In addition there are several other Temples or Alayams namely:- 'Sri Sunthara Moorthy Vinayagar Temple' near the
General Hospital site, 'Sri Subramaniar Throbathai Amman Temple' at Gajah Berang, 'Sri Subramaniar
Devasthanam' at Batu Berendam; 'Sri Mariamman Temple' at the Municipal Laborer’s lines, Depot Road, 'Sri Muthu
Mariamman Munisvarar Alayam' at Bukit Bruang, 'Sri Siti Vinayagar & Sri Bala Subramaniar Temple' at Jalan
Pengkalan, Alor Gajah District, and several others in the Estates managed by their respective bodies.

The 'Malacca Chettis' observe various rituals, festivals and ceremonies, such as Thai Ponggol, Madhu Ponggol for
those who rear cows, Kani Ponggol especially for maidens, Deepavali, putting Koloms and flowers during the
month of Margali on the door-steps, Kelemays Sarasvathi (Ahyutha poojas), Siva Rathri, Egadesi, Amman
Thiruviza, carrying of the Kavadis during the months of Thaipusam, Masimagam, Sithrai, Panguni Utharam, Adi
matham prayers and the taking out of the Rathams (Religious Chariots) in procession for some festivals.

There are three Rathams made of wood with lovely carvings of Indian Dieties, and dating back some 200 years.
They are still in good condition. They are kept next to the S.P.V.M. Temple, Jalan Tukang Mas. One Ratham is for
Lord Ganesh, one for Lord Subramaniar Swamy, and one for Lord Rama Swamy. They are used during festive
seasons drawn by bullocks and are lighted with decorative lamps making them look beautiful at night. For
marriages, festivals, deaths, etc., the services of the priest, a Pandaram, Iyer or Kurukal are necessary in the
performance of rites strictly according to the tenets of Hinduism. The priests and others are employed by the
Temple. They are paid extra for any services performed outside their regular duties.

The Community is rather small in Melaka since many have gone elsewhere to places like Singapore, Kuala Lumpur
and other big towns to earn their livelihood. They do come back to Melaka to attend some festivals. What Easter is
to the Christians when they come to Malacca to attend the services and Mass at St. Peter's Church, applies to
Malacca Chettis too, in the sense that those from far-off places return home to attend the 'Sri Muthu Mariamman
Thiruviza' during the Sitrai matham (April/May).

The Chetti men and women have reformed much for the better, as they now will wear vestis and tundoos, and sarees
with blouse respectively, for occasions like religious functions, marriages, etc. Some of the older folks still use
sarongs and kebayas. The children too have advanced much by attending Sekolah Kebangsaan, Tamil Schools
(Palikudams) and Padasalai (Religious class). It is a must for the old and young to attend Temples once a week on
Fridays. Better still if they attend every Tuesdays and Fridays and other auspicious days, reciting their prayers
(Tevarams, Tirupugal, Siva Puranam) etc. The children who attend religious classes on Sundays get assistance in
learning Bahasa Kebangsaan, Tamil and English through the help of volunteer teachers, namely,
Mr.V.P.Palaniyandy Ubathiyayar, Mr.R.Govindasamy Ubathiyayar, Mr.T. Kandasamy Naidu and a few others who
are giving their free services by sacrificing their leisure hours to back up the children in their studies for which the
Temple Management and Community are indeed very grateful. At the point of going to the print Mr. R.
Govindasamy was not able to further his teaching due to being fully occupied. It is with much regret to add that Mr.
V.P.Palaniandy Ubathlyayar passed away on 26th February, 1975. At present his 2 sons, namely, Mr.
V.P.Ponnuthurai and Mr.V.P.Muthukumaru including Mr.T.Kandasamy Naidu are carrying on teaching the classes.

The Community is as a whole poor and not getting any outside help in the running of the Temples, social activities,
education and so forth. They believe in self-help, calling themselves Malaysians but belonging to the Hindu (Saiva)
faith. Some are office-workers, teachers, clerks, technicians and some doing odd jobs to earn their living.

There were some notable members of this Community like the late Mr. L. Kanagasabai Chitty Office-Assistant to a
legal firm Messrs. Rogers & Son, the late Mr. T. Chokanathan Pillay, High School teacher, the late Mr. M. T .Pillay,
Accountant in Government Treasury, Singapore, the late Sandy Gurunathan Pillay, Barrister-at-Law, Scout
Commissioner, the late Mr. Layna Annamalai Chitty, Municipal Commissioner, Justice of the Peace, Appraiser and
Auctioneer. He was detained by the Japanese during the occupation and released after the surrender. He died a
patriot and martyr to our Country and our people.
We sincerely hope we have covered, albeit too briefly, all aspects of the Community, now known as “Malacca
Chetti or Chetti of Malacca” for those who are curious to know something about this unique community.B.
Sithambaram Naiker,
No.5, Kampong Tujoh Jalan Gajah Berang Malaka.
August, 1976.

BIOGRAPHY
Mr. B.Sithanbaram Naiker was born on the 11th of May 1911 and passed away on the 2nd of November 1986 at the
age of 75 .He served the government as a postal clerk in Post Office Malacca and retired as a Postmaster of Jasin
Post Office in 1966.He also served the nation during the Second World War; he was recruited as a volunteer in the
Malacca Volunteer Force 4BN SSVF (MVC) from 1938 to 1949, army number 80051 and promoted to Sergeant
B.S.Naiker.
He was awarded several medals by the British through General Edward Gent in King’s House. He received the
1939-1946 Star, the Pacific Star, the Efficient Service medal and the Defence Medal.
Besides serving as Trustee of the SPVM Temple he was also active in the JKK Committee in the area and also a
member of the Historical Society of Melaka.

  

K. Thevanayagan dengan pakaian tradisioal kaum lelaki chetti melaka pada abad ke-18. Pada abad ini kaum lelaki biasanya akan memakai baju
labuh, kain pelikat dengan  saputangan (atau bimpoh dalam bahasa chetti melaka) dan kasut capal. Beliau adalah merupakan pengasas kepada
pembentukan kaum chetti melaka iaitu pada tahun 1781. 

Baju kebaya labuh dan kebaya pendek yang dipakai dengan kain sarung merupakan pakaian tradisi kaum wanita chetti melaka 
  

Rantai manik yang diukir seperti biji gandum dan kerongsang berbentuk bunga biasanya akan dipakai oleh kaum wanita chetti melaka bersama-sama
dengan baju kebaya labuh atau kebaya pendek 

Baju kod yang dipakai dengan kain pelikat adalah diantara pakaian tradisi kaum lelaki chetti melaka 
  

Baju cekak musang yang dipakai dengan kain pelikat atau seluar panjang turut juga merupakan pakaian tradisi kaum lelaki chetti melaka 
  

Pakaian pengantin kaum chetti melaka. Dalam acara persandingan kaum lelaki chetti melaka akan memakai baju labuh (atau dikenali sebagai daboh),
kain sarung, talpa (yang dipakai di atas kepala pengantin lelaki) dan kasut capal. Manakala kaum wanita akan memakai baju kebaya labuh dan kain
songket. Fesyen rambut pengantin perempuan adalah bersanggul lintang

Masyarakat Chetti di Melaka

 ‘CHETTI’ ialah suatu kelompok masyarakat minority India yang beragama Hindu yang tinggal di Melaka.
Dalam pergaulan seharian, kita tidak mengenali secara khusus masyarakat Chetti, kerana dari segi proses
rupanya telah mengalami suatu asimilasi perkahwinan campuran antara berbagai kaum. Rupanya mirip
orang-orang Melayu – India. Kehidupan mereka tidak berbeza dengan masyarakat-masyarakat lain.
 Masyarakat India Chetti Melaka masih mengamalkan nilai-nilai budaya nenek moyang mereka yang
berpegang teguh kepada ajaran Agama Hindu.
 Bahasa Ibunda orang India Chetti ialah Bahasa Melayu/Malaysia. Mereka tidak boleh bertutur dalam
Bahasa Tamil tetapi mirip kepada pelat India.
 Mereka tidak mengenali asal-usulnya dan hubungan dengan saudara mara di India terputus langsung tidak
seperti Masyarakat India yang lain yang mempunyai hubungan yang rapat dengan negara asal mereka.
Masyarakat Chetti hanya menumpukan kasih sayang mereka hanya kepada Malaysia sebagai tanah air
mereka.
 Dari segi ekonomi Masyarakat Chetti Melaka hanya bergantung kepada makan gaji.
 Masyarakat Chetti hidup secara berkelompok , kebanyakannya tertumpu di kawasan Gajah Berang, Melaka
tetapi sekarang ini terdapat juga Masyarakat Chetti yang tinggal merata-rata kerana menumpukan kepada
pekerjaan sesuatu tempat.
 Wajah/rupa paras orang-orang Chetti wujud daripada kahwin campur antara masyarakat India Hindu
dengan orang-orang tempatan seperti orang melayu, cina dan juga daripada orang Jawa dan Batak.
 Pakaian mereka seperti pakaian orang-orang melayu, bagi orang perempuan biasanya memakai kebaya,
sarong dan orang lelaki ramai memakai baju melayu kain sarong, khususnya orang dewasa dan tua.
 Mengayuh Beca merupakan sumber rezeki masyarakat Chetti Melaka

Gadis Chetti Melaka gemar memakai baju kebaya

"Kain Batik kepala dua,

Pakai mari si Nyonya Melaka,
Sanggul cantik berisi bunga,
Pakai mari perempuan Chitty Melaka."

Ramai masyarakat Malaysia kini semakin melupakan masyarakat Hindu Peranakan di Melaka yang bergelar Chetti
Melaka. Masyarakat ini merupakan masyarakat yang unik bermula dari sejarah kedatangan India ke Melaka dan
kebudayaan mereka. Dikatakan masyarakat ini walaupun berbangsa India namun keseluruhan cara hidup mereka
banyak dipengaruhi oleh kebudayaan Melayu. Hal ini kerana proses asimilasi budaya Melayu Melaka telah
menyerap dalam kehidupan para imigran seperti Cina dan India pada zaman penjajahan dahulu. Oleh itu, wujudlah
etnik-etnik seperti Baba-Nyonya dan Chetti Melaka ini.

Chetti Melaka ini banyak menyerap kebudayaan Melayu kerana budaya mereka lebih menampakkan bahawa
mereka mengamalkan cara hidup Melayu terutama dalam aspek berpakaian dan amalan permainan tradisional. Satu
kajian penulis berita harian, Azrul Affandi Sobry mengatakan bahawa krew mereka amat kagum dengan semangat
kemelayuan yang tinggi di kalangan masyarakat ini dalam membudayakan budaya Melayu. Selain mahir bermain
permainan tradsional, golongan wanita chetti ini suka menari tarian Melayu yakni joget ronggeng dan joget lambak.
Kepakaran dalam kesenian ini telah menandingi orang Melayu itu sendiri apabila melihat gerak tari dan formasi
mereka yang begitu mantap dan tiada celanya. Maka dengan itu, Jabatan Kebudayaan Melaka telah membuka jalan
kepada golongan wanita ini untuk terus bergiat dalam bidang seni tari ini dengan menghantar dua jurulatih tarian,
khusus untuk membantu mereka dalam latihan mingguan. Golongan wanita Chetti ini juga gemar memakai baju
kebaya seperti juga kaum Baba-Nyonya. Hal ini menyebabkan mereka saling tak tumpah seperti orang Melayu.

Uniknya, masyarakat ini amat mahir bermain permainan tradisional seperti pukul belanga, tenteng, ketak ketuk,
galah panjang dan congkak. Namun, permainan congkak merupakan permainan yang menjadi kegemaran
masyarakat ini kerana dalam setiap rumah, kayu congkak merupakan asksesori wajib. Permainan congkak juga akan
dimainkan setiap kali ada keramaian di kuil. Hal ini merupakan kebanggaan orang Melayu kerana permainana
tradisional orang Melayu telah dilestarikan oleh kaum ini. Maka dengan itu, kaum ini dikatakan berjiwa Melayu
kerana kebudayaan yang mereka pamerkan ini.

Selain budaya kesenian, budaya kerja masyarakat ini juga menampakkan bahawa mereka merupakan masyarakat
yang tradisional. Hal ini kerana, masih terdapat masyarakat ini yang menjalani kehidupan harian dengan bekerja
sebagai pengayuh beca di Bandar Melaka, dan membuat barang kraf tangan seperti membuat layang-layang, ukiran
kayu, dan terompah.

(Sumber : Berita Harian, Julai 16 2010

Generasi Muda Mahir Permainan Tradisional, Minat Selami Warisan Budaya)

Perayaan Ponggal
Pesta Ponggal akan diraikan pada pertengahan bulan Januari setiap tahun atauThai Maasam (menurut Kalendar
Tamil) yakni bersempenaan musim menuai. Perayaan ini amat dinanti-nantikan oleh kaum India dan diraikan secara
besar-besaran sejak turun temurun lagi dengan pelbagai atur cara yang bersendikan kebudayaan.

Perayaan Ponggal ini akan disambut selama empat hari berturut-turut. perayaan ini melambangkan kesyukuran
masyarakat India dan mereka berharap tahun-tahun mendatang akan melimpahkan dengan rezeki yang berlipat
ganda.

Sehari sebelum perayaan (Parchu Borghi), masyarakat India akan memasak pelbagai masakan sebagai hidangan
sembahyang untuk malaikat dan saudara mara yang telah meninggal dunia. Semua hidangan tersebut akan
disediakan di atas daun pisang dan diletakkan di atas lantai sewaktu sembahyang parchu yang diadakan pada pukul
6.30 petang hingga 8.30 malam.

Pada hari perayaan pula, yakni Thai Ponggal masyarakat India akan ke kuil untuk mendirikan sembahyang dan
melaksanakan upacara memasak ponggal (campuran nasi dengan susu lembu). hanya satu periuk ponggal digunakan
lalu dimasak oleh ketua kuil. Ketika masakan ponggal tengah meruap dan mendidih, ketua kuil dan anak-anak
buahnya akan menyambut dengan kata-kata "ponggal le ponggal" berulang kali yang bermaksud akan dilimpahi
rezeki pada masa akan datang.

Selepas hari perayaan (Maadhu Ponggal) yakni hari kedua perayaan, lembu yang banyak berjasa kepada mereka
(binatang yang membantu mengerjakan sawah) akan dimuliakan dan diraikan. Lembu tersebut akan dimandikan dan
dihiasi dengan pakaian (baju lembu) dan dikalungkan dengan bunga malai. Nasi susu dan nasi manis akan
dihidangkan sebagai jamuan haiwan suci itu. Kemudian lembu tersebut akan diarak sekeliling kampung sambil
diiringi dengan paluan gendang.

Bersamaan dengan hari ketiga pesta ponggal itu (Kaani Ponggal) adalah merupakan hari penghormatan kepada
anak-anak dara. Mereka akan bangun awal pagi untuk bersolek dan mengenakan pakaian yang cantik di samping
dihiasi dengan barang-barang kemas untuk menyerlahkan lagi aura mereka. Ibu bapa mereka pula akan melafazkan
kata-kata agar anak mereka dijodohkan dengan lelaki yang baik dan dilanjutkan usia. Pada waktu petangnya, anak-
anak dara ini akan memasak nasi ponggal untuk tujuan hidangan kepada Dewa mereka sambil memasang niat
masing-masing