English and Cultural Studies Communication Studies

Womens Studies 35 Stirling Highway

ESSAY & EXERCISE COVER SHEET

UNIT: ENGL2801, Reading Popular Culture ! STUDENT'S SURNAME: KINOSHITA

Crawley WA 6009 Telephone + 61 8 6488 2101 Facsimile + 61 8 6488 1030

! STUDENT No: 21179651

GIVEN NAME: MASAYOSHI, MARK

TUTOR'S NAME: Dr. Regina Lee

TUTORIAL TIME & DAY: 7pm, Thursday

ASSIGNMENT No. & QUESTION No.: Site Essay(55%) DUE DATE: 1st April 2013 OFFICE USE ONLY DATE RECEIVED:

WORD COUNT: 3292

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One of the more expensive housing areas in all of Singapore, there is no better place like Tiong Bahru colonial estates to analyze cultures at war on a daily basis at present. One of the oldest housing estates in the Lion City, these British Colonial inspired designer houses were home to the richer individuals during the post World War II era. Streets were named after notable Chinese pioneers of the 19th 20th century; ranging from practitioners of Chinese medicine to owners of pawn shops and small businesses around the area. The close-knit community exuded a culture similar to that of Peranakan and Nonya descent, trishaws and pedal bikes littered the streets akin to their neighbours around the Outram and Chinatown areas. A humble bakery nestled between the cross junctions of Tiong Poh Road and Tiong Bahru Road, Galiciar Pastry was the frequent haunt during my days as a secondary school student. Much like its surroundings, the bakery adopts a traditional style leaning closely to its Mandarin-speaking predecessors. There is little to no western influence, its floorings adopting simple square tiles inclined closely in colour to the jades of Chinese liking. Stepping into the stall meant whiffing an aroma of assorted traditional pastries alongside a slight hint at the burning joss upon the altar of an ancient Eastern deity. The stacking of pastries lacked order seen in more westernized franchise bakeries such as; Breadtalk. Materials such as reddish-pink tracing paper used in the wrapping of some pastries are used as bases in serving shelves, instead of pure white trays found in most fusion bakeries spread across Singapore at the time. The love for red that is common in Chinese culture can

be seen etched very deeply into the image that Galicier Pastry sought to portray. As a loyal customer, the cultural sense and idea one got from the place bode oriental in every way. Shortly after my secondary school studies, I got the opportunity to work at the bakery as an assistant chef. My period of employment fell somewhere slightly before the Mandarin Lunar New Year and was tasked to bake numerous different traditional snacks that were meant for the exclusive sales during the time period. During my interaction with the head chef as I learned the skills needed to bake, he instilled in me the traditional discipline behind every kneading of dough and mixing of the batter. It was an eye-opener working in the kitchen especially whence its walls were decorated in the style similar to one of traditional eateries in the streets of Hong Kong. I distinctly remember deep-frying some traditional Chinese rice cakes alongside donuts in a wok. This was the interesting part as it came to me the difference if the bakery were to be westernized; the wok would not be used to do the deep-frying. My paternal grandfather who used to run a French themed bakery told me that donuts were fried in a deep-fryer similar to that of the ones found in McDonalds; where French fries were sent to the grill. Serving customers at the counter was also one of the roles I was tasked from time to time. Speaking from the perspective that is now completely different, I could clearly see the types of patrons the shop attracted. A large percentage of consumers, range from the elderly in their pajamas to students from nearby institutes; mainly my old school. There was a sense of familiarity about these patrons due to their frequent patronage and first-name status with the owner

of the bakery. As the weeks passed, I felt like I was drawn deeper into a culture myself, the feeling that I was back in the 1940s where everyone was part of the close-knit Chinese community. Corny as it may sound, I felt the nostalgia seeping in even through bagging pastries for consumers. Instead of using serving bags branded with the pastrys name and insignia found in more westernized bakeries and patisseries, Galicier Pastry made use of authentic red plastic bags that told no story of its origin. Yet in some ways it felt like there was no need for such a proclamation, as everyone knew where the pastries originated. It felt like this community rejected the idea of westernization and the advancement into the global and competitive market to retain its authenticity to heritage. Unlike most parts of metropolitan Singapore where people fought teeth and bone in suits and ties, this community felt detached from the rest of its surroundings. Flocked with residents who cared little for social class despite their richer lineage to have inherited or owned these houses. There was no judgment as to the assimilation of a new face in the community either, merely a warm welcome extended to join their warm family oriented community. In a time where I did not own an iPod to escape the noise of the world, I felt surprisingly Zen when I walked down this stretch of road. No judgmental eyes and I felt comfortable in my slippers and shorts, like a breath of fresh air. Things took a turn in the later years as the Urban Redevelopment Authority of Conservation took to pioneering experiments beginning from 2003. In an effort to preserve culture, the government imposed many new changes on the area. Buildings were given new coats of paint and the authentic look of Tiong Bahru

market was revamped to look like a modern market due to the aged facilities running through the area. Almost instantaneously, it became clear that some parts of culture had been lost to the revamp. Pristine, clean, white walls replaced the authentic yellowing tinges of the aged buildings. As the years went by and more preservation of culture took place, many of the old folks in the area started moving out of their homes and soon Indie cafes and creative offices started springing up alongside residential areas. An influx of foreigners started moving in and a much younger crowd of different origins started flocking the area. Entire buildings turned into small business offices whilst cafes sprang out of residential homes. Renovation after renovation took place to support the styles envisioned by its new occupants who struggled to turn the area into a modern urban village akin to Holland Village and parts of Chinatown. In the article, Eating the Other: Desire & Resistance; Bell Hooks discusses white supremacy and its change over time in the mindsets of youths. From the statement, To these young males and their buddies, fucking was a way to confront the Other, as well as a way to make themselves over, to leave behind white innocence and enter the world of experience(Durham et. Al, 2006), many similarities can be drawn to the Asian mindset in this current day and age. Speaking from the viewpoint of a person of the same age group and trend viewpoint, the success of change around the Tiong Bahru estates was brilliant in drawing more consumers and potential residents to the area. Simple reasons included mentality occurring in youths that is similar to that of the white idea of a union with Others mentioned in Hooks article.

Perhaps a byproduct of globalization and the idea of embracing foreign culture to make oneself look and feel empowered in the knowledge and level of assimilation into another culture, younger generations view this venturing into an investment in the redevelopment as an opportunity to expand their horizon. Young adults and the culturally attracted individuals seek solace in something foreign to detach themselves and bask in their experience, also seemingly to boost their status quo in the form of experimental experience. Much like how Hooks critiques, They claim the body of the colored Other instrumentally, as unexplored terrain, a symbolic frontier that will be fertile ground for their reconstruction of the masculine norm, for asserting themselves as transgressive desiring subjects. They call upon the Other to be both witness and participant in this transformation(Durham et. al, 2006). Such is not only apparent in the White culture but as a participant myself, it can be clearly seen in many of my peers that they are followers of this trend. Instead of partaking in sexual activity like in Hooks article, these individuals mate with culture that encompasses with it the association to these surroundings. With the help of social media such as twitter, facebook and instagram; these young individuals flaunt their assimilation through posting photos and media related to these places. One such example can be taken off instagram where the trend comes with hashtagging numerous captions associating to the photo. By hashtagging, like-minded individuals or individuals strongly against the article may then freely comment; bringing together the attention of others to the association of that particular location to the user. Doing so constantly, seemingly creates an illusion of association

which then empowers the individual in the way he is portrayed to society or at least within his/her social media capability and reach. Exploring and delving in the niche then becomes the basis of the visits by these younger individuals, the feeling of being detached from the mainstream. Much like how music is contested these days and separated into two main categories, the mainstream and Indie hits. Indie being the niche in the market and becomes taboo if any of their songs make it into mainstream charts. This shows that many of these individuals thrive on the need to be segregated and exclusive from the general population. With the elderly moving out to more rural areas of Singapore to escape the culture shift that is occurring alongside rising home prices, many expatriates and younger well-to-do folks take over the reigns as proud owners of the ancient colonial houses. This changes much of the demographics of the population living in the area and in turn changed the public sphere of the area. Many of cafes open their doors to cater to these new consumers as they boast a unique fashion that is exclusive to the notion, Indie. Furthering the detachment from the mainstream that these consumers seek to abhor to a certain level within their lives. The witnesses in the act, their peers. The caf, Orange thimble boasts a very suburban feel that is entirely westernized, effectively conflicting and contradicting the areas original heritage since the 1930s. Artworks by underground artists are featured on the walls and sell for ridiculously high prices to otherwise ensure they stay on the walls of the caf as a dcor long after it is hung.

Instead of serving a more local blend of cuisines that are closely related to the oriental heritage, the menu boasts its fairly affordable ox tail stew, tiny praline chocolate platters and assorted ice creams. Tiong bahru bakery that stands just beside Orange Thimble also brings forth western influence to the area. Beginning from its uniquely designed door to all of its pastries, the conflict it sets against its background nothing short of apparent. Wooden furniture that one would see from Swedish-Dutch IKEA can be seen all around the bakery. Having been well traveled in adolescence, I find myself conflicted as to its origin. Where there are tinges of a New York caf, there also are hues off a Japanese and Korean based simplicity. Concrete streets sum up the picturesque image of a completely fusion infused suburban destination. The blend of consumers far exceeds the variety seen from the patronage at Galicier Pastry some years back in the past. The above-mentioned expatriates include nationalities not only of white descent but also the more exclusive Japanese and Koreans of East Asia, which explain the layout of the bakery. It is also noteworthy that the crowd patronizing the air-conditioned bakery appears much younger with a tongue more proficient in the English language as opposed to dialects that used to dominate conversations in the area. It was one of the main topics of banter I had whence having tea with the owner of Galicier Pastry, Aunt Jenny at Tiong Bahru bakery some time ago. Over a cup of latte, she told me her experience over the years as both a resident and a businesswoman in the area. Having bought a unit some years back, she expressed her relief of having made that decision early. Due to the gentrification of the location, prices skyrocketed more than double of the initial

S$400,000/unit. However, it did not stop numerous expatriates from purchasing these houses, which displaced demographics in epic proportions and swayed interests of businesses to shift to their new patrons. Many of the traditional stores close down to give way to franchises, niche cafes and sustainable mainstream businesses. One such example she quoted was the store run by an elderly couple right beside the bus stop down the road. This was where I used to purchase childhood cookies from the 90s for nostalgias sake but after these many years, now stands the storage room of Tiong Bahru Bakery where it once was. Much like how Gramsci writes about the link between hegemony and popular culture, there is feud within this context. As Durham writes, for Gramsci, the part played by the most taken-forgranted, sedimented cultural aspects of everyday life are crucially implicated in the processes whereby hegemony is fought for, won, lost, resisted the field of popular culture is structured by the attempt of the ruling class to win hegemony and by the forms of opposition to this endeavour(Durham, 2007), in which case popular culture is the byproduct of a series of debates and agreements formed by the majority and effecting class. If one were to analyze the feuding parties here, there would be three different classes in conflict. The ruling class being the government, the consumers outside of the initial culture and finally the long time residents of those estates. In this case, the government having stepped in to revamp the area has forced upon whether intentionally or not a change within the community that initially resided in the rich culture of Tiong Bahru. The revamp caught the attention of

young consumers outside the initial culture, seeking the feeling of detachment as mentioned with reference to Hooks article involving the Other. With two oppressing classes overruling any initial resistance by the autochthonous culturalists, there is little to nothing the elderly and original resistance can do to prevent the invasion and changing of their treasured singular culture. Despite that Aunt Jenny still believes in prevailing till the end, having not changed anything within Galicier Pastry. Due to her stubbornness, Aunt Jenny shares that she was able to retain many old customers and seemingly amuse newer customers with her clinging to authenticity. The one group she finds most intriguing were the homosexual patrons she has had frequenting her pastry shop. There are handfuls that are of my age group and she tells me about how they seek to revel in their childhood days of similar void deck bakeries. She goes on to tell me of a Kevin she knows who bought over two units and converted it into a home office, which he shares with his boyfriend. Through him, she got to know that there were many gays who bought units over alongside expatriates. Singapore still being mostly homophobic in nature got me thinking how this area viewed its seemingly quantifiable gay community. Perhaps it was that this was part of a historical heritage and taking into consideration common stereotype that gay men, like women reveled in art better than most men. In Carolyns article, it is noted that the increment in housing values due to gay tolerance came with reasoning that these spaces are art appreciative as well. (Autostraddle, 2011) It makes sense to draw the conclusion that gays are drawn to and thrive in a community that is both rich in culture and fusion

oriented. Not to mention the convenience of the location to all the night clubs of Singapore and being near locations of similar artistic pleasures. Like mentioned earlier, gay men; like women are attracted to beautiful things by stereotype participate in conspicuous consumption. Lavishing on a high tea set where men seldom partake in for their need of performing something more masculine and less reliant on aesthetics. The clear definition in which McLaughlin states the obvious differences between the masculine and feminine view(McLaughlin, 2004). Being a loyal consumer of Tiong Bahru bakery as well, the sight of gay men in the area is but common sight to me. Their exorbitant spending practices rode on a high frequency in the area surrounding the Tiong Bahru estates, sometimes on a daily basis. The media has also shaped the mindset of Singaporeans, which has given reason to embracing the Indiefying of Tiong Bahru estate. Recently, a trend involving confessions was sparked on the social media platform, Facebook. The hype got the attention of the media where reports state hordes of young adults and teenagers flock to confess anonymously online in a collective they feel exclusive towards.(AsiaOne, 2013) Hiding behind the anonymity of the internet, each confessor delves in the comfort of the exclusive community they feel they are a part of. Much like the mention earlier that young adults and teenagers see the need to associate themselves to a variety of things to create an identity they feel comfortable in. Through all these years, Galicier Pastry stands as one of the only remaining authentic providers of genuine 1930s heritage of the estates. Refusing to bend its will to the oppressive youth mindsets for selective preservation,

Galicier Pastry Tiong Bahru has shunned as much external influence from the media and ruling class to move with the demanding market. Despite losing many purveyors of dialect to the culture-loving youngsters, Aunt Jenny ensures that her pastry shop will remain as it was. From whence she opened the bakery some 20 years back whilst clinging on to the heritage passed on to her by her ancestors. However, quoting De Certaeu, brutal oppositions of races and styles, contrasts between yesterdays buildings, already transformed into trash cans(During, 2007) there is reason to think broader as to whether stubbornness can truly keep at preserving culture to its entirety. Perhaps if by persistence, Aunt Jenny managed to retain the teachings of her pastry making and changed little to nothing of her bakery layout. However to what extent did she manage to retain the true essence of the practices since the authentic 1930s period of its first look into the world? Quoting Hooks, ..this photographic attempt at defamiliarization is to distance us from whiteness, so that we will return to it more intently(Durham et. al, 2006), intensity of the attention to detail on the white culture is magnified having been distanced and clouded in an abundance of the Other. Similarly, it brought the attention that perhaps the preservation of a culture only continues living after its death by means of a ghostly lingering through changing times. In this case it lives on as a nostalgic exuding location for throwback photo hashtags on instagram and photoshoot locations with themes encompassing post-war Chinese culture.

In conclusion regarding Galicier Pastry Tiong Bahru at present, it is coherent with keeping to my idea of nostalgia as it stayed true to its design as Aunt Jenny promised. Although the view from inside the shop, which used to face a crippling beauty of Tiong Bahru estate blocks has changed to that of a vintage hotel, I still find that similar tugging at my heart to the essence of my secondary school days. However, as much as I would like for Galicier Pastry to retain its authenticity within the time I have of it in my memory; I shudder to think one day it too will be lost. I foresee it living on in the shadows of an airconditioned contradictory version of the original Galicier Pastry whence the time comes.

References
A Historian's Take on Food and Food Politics (2008) What Do We Really Know about the History of the Wok? | Rachel Laudan. [online] Available at: http://www.rachellaudan.com/2008/12/what-do-we-really-know-about-the-history-ofthe-wok.html [Accessed: 31 Mar 2013]. Autostraddle (2011) There Goes The Neighborhood: Gay People Moving In, Increasing Your Property Value. [online] Available at: http://www.autostraddle.com/there-goes-the-neighborhood-gay-people-moving-inincreasing-your-property-value-119935/ [Accessed: 31 Mar 2013]. Durham et al. (2006) "Popular Culture and the turn to Gramsci" , Media & Cultural Studies Key Works. USA: Blackwell, p.81-87. Durham et al. (2006) "Eating the Other: Desire and Resistance", Media and Cultural Studies, KeyWorks. USA: Blackwell, p.366-379. During, S (2007) "Walking In the City", The Cultural Studies Reader. 3rd ed. UK: Routledge, p.157-163. Joeg.oxfordjournals.org (2013) There goes the metro: how and why bohemians, artists and gays affect regional housing values. [online] Available at: http://joeg.oxfordjournals.org/content/10/2/167.short?rss=1 [Accessed: 31 Mar 2013]. Mclaughlin and T. (2004) Man to Man: Basketball Movement, and the Practice of Masculinity. Duke University Press, p.170-191. News.asiaone.com (2013) Many 'like' to confess online. [online] Available at: http://news.asiaone.com/News/Latest%2BNews/Science%2Band%2BTech/Story/A1S tory20130318-409443.html [Accessed: 31 Mar 2013]. Tiong Bahru Estate Blogspot (2013) Tiong Bahru Estate. [online] Available at: http://tiongbahruestate.blogspot.sg/ [Accessed: 31 Mar 2013].