REVIVING CULTURAL TOURIST PRODUCT THE FORGOTTEN MALAY SPA

Azizi Bahauddin, PhD & Ahmad Puad Mat Som, PhD

School of Housing, Building & Planning
Universiti Sains Malaysia
11800 Minden, Penang
Malaysia
azizi@usm.my & puad@usm.my

ABSTRACT

Spas in the Southeast Asia region are strongly linked to specific heritage and cultural values
and Malaysians have long been exposed to the type of spas of the neighbouring countries
namely Thailand and Indonesia. These spas are glorified for the values of mysticism and
spiritual enhancement thus physical well being and emotional uplift. This paper explores the
forgotten Malay spa which now only exists in small villages in the northern region of
Malaysia. They are run by those who are still willing to practice this lifestyle that has been
passed on through generations. Little is known of the knowledge of such practice as it is
considered tedious and outdated although if compared to the spa practices of the
neighbouring countries, the Malay spa fares almost the same. This paper further highlights
the characters of the Malay spa that can be exploited as one of the tourist attractions for the
locals as well as tourists from abroad. Proper planning of this activity must be explored by
complying with the traditional Malay philosophy, rituals and customs. The spa also depends
on the setting design and sequential process of the spa that can be achieved by blending
modern spa setting design with the traditional spa treatment. Traditional values of the Malay
people are apparent in this Malay spa strengthened by the purpose of having this activity.
This paper also ventures into the methodology of acquiring the correct understanding of the
Malay spa while exploring the challenges and problems in terms of its lack of publicity. The
Malay spa has long been viewed as the forgotten indulgence although Malaysians are not far
from having the luxury of this activity in their own backyard.

Keywords: spiritual, philosophy, design, setting, traditional treatment

INTRODUCTION

The rising demand for spa is related to the changing lifestyle that requires a person to

relax, reflect, revitalise and rejoice oneself. Segerberg, an international spa professional,

elaborates that spa guests have the opportunity to take time to listen to their souls and bodies

(Clark, 2005). Malaysians are no exception. Thai spa that features Thai massage or nuat

boram (ancient massage) gains popularity as it combines gentle pressure with the hands and

feet using a wide variety of passive stretching movements (figure 1). The Thai massage is
devoted to the integration of body, mind and spirit, a dynamic and physical experience (O

Brien, 2007).

Figure 1 Thai Massage Figure 2 Balinese Massage

The Thai unique experience attracts a lot of people to a whole new relaxation treatment. On

the other hand, the Balinese spa offers traditional Balinese massage with long sensual strokes

combined with acupressure and skin rolling to stimulate blood and energy (figure 2).

Figure 3 Map of Malaysia and its Neighbours

Thus the importation of spas from neighbouring countries floods Malaysia for there

are demands for these kinds of spas (figure 3).

Figure 4 Ayurvedic Treatment Figure 5 Tai Chi Kung

The Malay spa seems to lose its gleam after the importation of such indulgence. The

need for ayurvedic (figure 4) spa treatment also drowns the very little knowledge on the

existence of the Malay spa that people have. This phenomenon coupled with traditional

Chinese treatment of acupuncture, reflexology and Tai Chi Kung (figure 5) display that the

Malay people have no such leisure treatment. However, the unpopularity of the Malay spa

has its advantages. Many people associate it as one of the best-kept secrets that Malaysia has.

It is meant to be exclusively for the Malay people and not opened to others.

Historically, the Malay spa treatment began by giving treatment mainly for women

who were having problems with their health as well as for post-natal treatment for new

mothers (Zaharah, 2005). Malay spa treatment for men was unheard of and never practised.

This scenario was changed when Thai spa and Bali spa became popular in this country.

People of both genders experience and enjoy both spa treatments without any limitation.

However, since the promotion of Malaysia as one of the tourist destinations in South East-

Asia, the Malay spa emerges as one of the tourist products in promoting and attracting local
tourists as well as foreign tourists to this country. This paper explores the Malay spa as an

able entity to promote tourism and simultaneously popularise the treatment at the same level

as Thai and Bali spas. An exploration activity dwells into the problem that the Malay spa is

facing and recommending ways for it to be popular and well accepted.

METHODOLOGY

The methodology employed for this explorative research gears towards the

understanding of such indulgence. It depends on the availability of literature review of very

limited references. Most of the references pointed to the other type of spas namely Thai spa

and Bali spa. Traditional Chinese treatment through reflexology and tai chi Kung and Indian

ayurvedic treatment via traditional spices and herbal treatment references can be found in a

lot of texts. However, references on Malay spa are unheard of if not too few and difficult to

access. Thus, most of the information on Malay spa relies heavily on first hand information

acquired through interviews with spa owners and spa practitioners. These activities are done

simultaneously with visits to known traditional Malay spa such as at the Tanjong Jara Hotel

Dungun, Terengganu and at Four Seasons Hotel at Tanjong Rhu on the Island of Langkawi.

Visual data collection activity is done at the same time as the visits to spas will give a clear

picture on the operational process of Malay spas. The spas at both hotels are also the case

studies for this research, highlighting the meaning of Malay spa in a proper rustic and

traditional Malay village setting.

DEFINITION OF SPA

According to the International SPA Association, spas are entities devoted to enhancing

overall well-being through a variety of professional services that encourage the renewal of

mind, body and spirit (SPA Association, 2000). On the other hand, Chambers Encyclopaedic

English Dictionary defines spa as a mineral water spring and a town in Belgium called Spa

where such a spring was once located (1994). Spa is defined as a treatment of health to ensure
total relaxation to those who receive the treatment. It can be categorised into six themes.

They are (yourdictionary.com, 2007)

1. A resort providing therapeutic baths.

2. A resort area having mineral springs.
3. A fashionable hotel or resort.
4. A health spa.
5. A tub for relaxation or invigoration, usually including a device for rising
whirlpools in the water.

Clark indicates that spas come in four types. They are the retreat spa, the resort spa,

the day spa and the salon or mini spa (2005). They are all interchangeable depending most

importantly on the purpose of the spa and their locations. Callen claims that the spa is no

longer associated with mineral springs and therapeutic taking-of-the-waters. Spa currently

comes in the form of chic pampering products that line the shelves of the plushest beauty

boutiques and most desirable department stores, delicious and health boosting foods or the

ultimate get away holiday destinations (2001). However, the Thai spa experience offers not

just stress relief pampering but also delicious foods in exotic locations. The advantage of

Thai spa reveals that it combines traditional treatment especially Thai massage with modern

setting (Jotisalikorn, 2002). All of these characters of spa can be found in the Malay spa. It

needs promotion to express its unique health treatment in a traditional way. Ultimately, the

Malay spa falls under the health category where the treatment is focussed on improving the

health of spa users. It is also considered a holistic or alternative healing spa. This spa offers

traditional beauty and health therapies aimed at enhancing well-being. It incorporates more

modern therapies but is based on traditional rituals and customs. Their main focus is the body

and soul, and achieving balance in one's life.

MALAY SPA AND MALAY SPA TREATMENT

According to Sairani Mohd Saad, a Malay spa practitioner, the Malay spa is not

popular among Malaysians is because the treatment is a well kept secret (Hassan, 2007). One
of the excuses that contribute to the Malay spa being less known is that the Malay people do

not want other people to know about the knowledge of spa treatment. Only the Malay people

have the privilege to inherit and learn about this traditional practice. Cultural values play

important roles in keeping this tradition which is brought down via oral traditions that

embrace customs, rituals and taboos (Hassan, 2007). Another fear is that the Malays are very

protective of their culture and this is what has kept the Malay spa alive although less known.

Moreover, the fear of this secret falling into the wrong hands is so strong and almost over

protective of the knowledge. Another reason is that the Malay spa practitioners feel that most

of the treatment and rituals in Malay spa involves the reciting of the Koranic verses. This is

another issue that prevents non-Muslims to practise Malay spa. Hence, the Malay spa is only

known to the Malays until the need to expose and promote its uniqueness becomes apparent.

This traditional treatment deserves a better acknowledgement and appreciation for it

promotes healthy life style as well as awareness of ones well being.

Since the increase of demand for alternative health treatment, the Malay spa has been

making a comeback although at a very slow pace. The herbal treatment (figure 6) of the

Malay spa consists of kaffir lime, pandanus leaf, cinnamon stick, black cumin, clove and

many types of roots of trees (figure 7). They are used for treatments with the belief that these

herbs and plant parts carry some medicinal properties that would be able to heal, rejuvenate

and cure the recipients of these treatment from ailments.

Figure 6 Traditional Herbal Ingredients Figure 7 Varieties of Plant Parts Including

for the Spa Tree Barks, Roots, Spices and Fruits
 Flowers are also used in spa tretments. The flower ingredients come from seven

varieties of flower (figure 8) namely rose (mawar rosa spp), bunga tanjung (mimosops

elengi), tropical gardenia (bunga china gardenia augusta), tropical magnolia (bunga

cempaka michelia champaca) (figure 9), frangipani (bunga kemboja plumeria acuminata)

(figure 10), ylang ylang (bunga kenanga canagium orodatum)) (figure 11) and jasmine

(bunga melur jasminum sambac) (figure 12) (Bahauddin, 1999).

Figure 8 Varieties of Traditional Flowers Figure 9 Tropical Magnolia

Figure 10 Frangipani

Figure 11 Ylang Ylang Figure 12 Jasmine

 The advantages of having a Malay spa treatment include the offering of a total health

treatment where a person is treated with proper diet to detoxify the inner body and herbal

treatment to cleanse the outer parts (Zaharah, 2007). The pampering treatment includes floral

bath (figure 13), sand heat treatment (figure 14), foot bath treatment (figure 15) and face and

hair treatment (figure 16). It is known as treatment from hair to toes. All of these treatments

are undertaken with specific rituals according to the requirements of the treatment. They are

usually accompanied by the usage of seven types of flowers and water as fragrant smells of

the flowers and water cleanse the physical and the spiritual entities thus bringing good health

to the spa users. The rituals are heavily embedded with traditional philosophies depicting the

strong beliefs of the Malay people of supernatural powers.

Figure 13 Floral Bath Figure 14 Sand Heat Treatment

Figure 15 Foot Bath Treatment Figure 16 Facial and Hair Treatment

MALAY PHILOSOPHY AND RITUALS

The Malay people, namely the rural folks, are well associated with traditions and

customs of the Malay traditional lifestyles. Every single way of behaviour calls for a proper

custom that is well embedded with superstitious beliefs. These beliefs were passed on

through generations via oral traditions and they become necessary in undertaking any ritual

mainly in health and well-being of a person. Mohd Taib described that the most pervasive

influence that folk beliefs have on an individual villager is in matters of health. The village

practitioner in the art of curing may use herbs or even engage in bone-setting as the situation

demands (Mohd Taib, 1989). Although most of the medicine men practise the traditional

medicine intertwined with the Islamic beliefs through the reciting of Koranic verses, the

philosophy and the rituals are heavily laced with the animist and Hindu-Buddhist beliefs. The

people are the same but the religious beliefs change through time to accommodate the coming

of new beliefs, hence the move from the animist to Hindu-Buddhism and finally Islam

(Bahauddin, 1999). However, the philosophy and the rituals remain the same but the chanting

and the incantation to accompany the rituals relate to the religious beliefs that fit the time.

Historically, the principle of mantra or incantation is basically magical. The intention is to

influence the disposition of the supernatural and to make the healing process successful and

beneficial to the so called sick person (Mohd Taib, 1989). However, specifically in the Malay

spa treatment, the ritual of bathing that come with incantations is related to the Islamic beliefs

and only certain herbs and flowers can be used to execute the ritual. Flowers must be fragrant

and white or cream in colour (Bahauddin, 1999). All the rituals found in the Malay spa

treatment take place in a secluded area within the compound of a house. As the Malay spa

treatment is still considered a secret, most people will not be able to see the rituals being

performed in a setting that is also known to be a hideout. Thus, the spa treatment also relies

heavily on its setting and design mainly within a traditional Malay house vicinity.
SPA DESIGN AND SETTING

Although spa design can be interpreted in many ways according to the countrys

specific requirements, the Malay spa is confined to the tropical design parameters. The Malay

spa started as a treatment mainly for women and was done in their own back yards. The

tropical surrounding that contains a village provides a natural setting where the sources for

the spa treatment are readily available (figure 17).

Figure 17 The External Environment of the Malay House

These environs feature the planting of many types of herbal plants, flowers, spices

and fruit trees. All the ingredients needed are accessible within a few metres from where the

treatment usually takes place (figure 18).

 Figure 18 Herbs and Spices Surrounding the House

The design of a Malay house has an influence on its surroundings. Its architecture is a

three dimensional art where it combines art and functional space for the interior as well as the

exterior. As it is known, traditional Malay house is a place that provides security, shelters the

inhabitants from the weather elements and also features some artistic impressions through the

traditional carvings and decorative architectural components (Muhammad Afandi, 1995).

However, all these elements are based on spiritual beliefs that influence the surroundings as

well as the house. A Malay house is built on the beliefs that every element in the house has

spiritual powers that protect the owners. The surrounding is related to the house thus making

it important to place the house in a right setting. Appropriately, according to Lim, the

compound of a Malay house is planted with vegetables and fruit trees that in return create a

boundary, a well shaded compound that provides privacy as well as a place to work (Lim,

1987). The privacy gained from the setting of the house offers a place for spa treatment as the

ingredients for the ritual are within reach and sheltered from the prying eyes. However, the

Malay house within itself has different zones or domain. These domains will determine where

the ritual of the traditional Malay spa will take place. Historically, as the spa treatment was
only meant for women, the setting for the rituals would only be performed in the female

domain namely at the back of the house using fruit trees as fencing for privacy.

A Malay house design is divided into two main domains (figure 19). The front portion

of the house is the male domain where young women are kept away while the back portion of

the house is the female domain (figure 20).

Figure 19 Domains of the Malay House According to Gender

It is a clear indication of the relationship between male and female and reflecting

formal social interactions (Lim, 1987). The male domain features of more open spaces

especially the veranda where interactions among males take place publicly (figure 21).

Figure 20 Female Domain, the Passageway Figure 21 Male Domain, the Veranda
 The female domain is reserved for activities that are sited only in the kitchen and the

side veranda. The Malay spa is often located at the back of the house, in the side veranda area

and sometimes in the dining area that is connected to the kitchen. This location is a clear

indication that the Malay spa is a very personal activity for it relates to the ritual of healing a

sick person as well as keeping it secret from prying eyes. Since the kitchen is always close to

the well, a source of water, and to the herbal plants, flowers and spice planting beds, the

female domain seems the most appropriate place for the Malay spa. Malay cultural and social

structures have moulded all activities according to gender. Historically, the Malay spa is far

from the indulgence activities people are seeing today. It is a necessary process for healing

the sick people (figure 22).

Figure 22 Kitchen, the Female Domain Figure 23 Kitchen Activity

The internal environment of the traditional Malay house designates all activities

relating to private requirements to the back of the house (figure 23). Since the activities

involved in the Malay spa are of a healing nature, the interior of the house is designed to cater

for the activitys requirements. At times, this is also a place for the family to wash a corpse of

a relative before burial. Thus the design of the floor is equipped with drilled holes in the

wooden planks (Killman, 1994). In another case, bamboo is used as the floor material that

provides gaps in between bamboo pieces to allow dust to fall onto the ground as well as to

drain water to the ground. A process that takes place in a Malay spa treatment always

involves the usage of water for cleansing and herbs for healing. All of these requirements
have a proper place in the kitchen or in the closed side veranda. The spaces are designed with

the activities in mind before the construction of the Malay house. This is a clear indication

that the Malay spa is holistic. It requires the interaction between the social and cultural values

of the Malay people (figure 24). It is a part of the Malay life style and is kept secret because it

is known to have involved the sacred sanctity and the ritual of the society.

Figure 24 The Internal Environment of the Malay House

CONCLUSION

The Malay spa treatment has long been established although the popularity seems to

be too limited. It is known that the efforts to make the Malay spa exclusive only for the

Malay people have hindered its promotion and exposure for the fear that the spa knowledge

would fall into the wrong hands. It is known that the secret is kept intact by the strong Malay

cultural and social values thus making the spa treatment exclusive only for the Malay people.

Another worry is that, most of the rituals involved in the treatment of the Malay spa require

the practitioners to recite verses from the Koran thus making it inappropriate for other people

with different religious backgrounds to practice it. Efforts have been made to make this
traditional treatment more accepted and universal by only practising the physical parts of the

rituals without involving any religious interpretation. Tourism activities in Malaysia allow

this spa to be explored along the same line as the Bali and Thai spas. However, much more

research is needed in order for the Malay spa to make a comeback amidst other spas that are

popular in Malaysia. Furthermore, according to Donald Lim, Deputy Minister of Tourism of

Malaysia who officiated the Asia Spa and Wellness Festival 2006 (ASWF2006) said that

Asia Spa and Wellness Festival 2006 would promote Malaysia as a spa and wellness

destination as part of Visit Malaysia Year 2007 (Virtual Malaysia, 2006). This is another

reason why the Malay spa deserves some attention as Malaysia is aiming to become a

regional spa destination. It can no longer be labelled as the forgotten indulgence if efforts in

promoting this traditional treatment belonging to this country are heightened.

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