“I Love Valley of Hope” Carnival on 8-9 December 2007 - PRESS STATEMENT

Background


SEVENTY-seven years ago, in an isolated valley of Bukit Lagong, Sungai Buloh, Selangor, a group of Malays, Chinese, Indians and Eurasians set up a contained community. They lived in harmony and interdependently of each other.


They were leprosy patients, sent to live in the Sungai Buloh Leprosy Settlement, where they found hope and
dignity. It was a heaven that allowed them to re-define themselves as human beings and enabled them to make friends and sustain friendships, express their feelings, form families and be individuals who contributed to their own community.


From the time it was built in 1930, Sungai Buloh was one of the biggest leprosy settlements in the-then British Empire, and the second biggest in the world. It was equipped with advanced facilities and planned following the principals of a garden city. It was a pioneer project based on the “enlightened policy” of segregating leprosy patients in a self-supporting community. Over the years, the settlement also became a research centre for leprosy.


Since its establishment, the settlement has been relatively undisturbed due to the public’s fear of, and the stigma attached to leprosy.


Recently, the government announced plans to preserve part of the settlement as a national heritage. But 40 acres (16.19ha) of the settlement has been surrendered to the government, to make way for the medical faculty of the Universiti Teknologi Mara (UiTM).


The project has threatened to destroy Sungai Buloh's authenticity and wholeness as one of the most perfectly planned and impressive leprosarium models in modern history. It will also erase evidence of the country's contribution to the history of humankind.


Preserve the Sungai Buloh Leprosy Settlement


The Sungai Buloh leprosy settlement has marked a very significant stage in Malaysian history in relation to medicine, planning, architecture and social cultural aspects.

The rediscovery of this historical place is one of the most exciting milestones in our modern heritage and preservation. It is like a modern 'ancient site' that awaits people to uncover and interpret on how an isolated world had been planned, structured and functioned to self-sustain a group of humans, being socially, culturally and economically separated from society.


There are significant values of Sg Buloh Settlement as described below meets all the criteria of the National Heritage Act 2005, Part X, Section 67(2), Items (a)-(i) which entitles it to be preserved under the National Heritage Act 2005. They are:
1. The legacy of Garden City Planning
2. Pioneer of Self-Supporting prophylaxis Settlement
3. Legacy of multi-racial living environment
4. Exceptional example of modern sub-culture
5. Renowned famous leprosy research center
6. Rare example of a group of colonial buildings


Who are we “Save Valley of Hope Solidarity Group”?


When the East part of the leprosy settlement was demolished, it was only a matter of time before their legacy is lost forever. Afraid that this might happen, we formed a group and called it, “Save Valley of Hope”. The research, documentation, shooting and program organization began to enliven this leprosy settlement. Our group members include lecturers, social workers, university and college students.


The solidarity group’s effort is only in its initial phase considering our government had not realized the importance of preserving this potential World Heritage. The members of the group are volunteers and goes through an ongoing expansion.



“I Love Valley of Hope” Carnival Coming Soon!!!


Refer to the above matter, we, Save Valley of Hope Solidarity Group, together initiated by Sg.Buloh Settlement Council, will organize a carnival for the public titled , "I Love Valley of Hope" Carnival, on 8-9 December 2007, in collaboration with the World Human Rights Day.


Our objective is to preserve Sg Buloh Settlement as a heritage for mankind. This 2 days carnival is expected to attract 300 people including children and adults.

Through this carnival, we believe we can:
- Firmly acknowledge the immortality right of living of the lepers patients in Sg Buloh Leprosy Settlement.
- Introduce the Valley of Hope, educate and create awareness among the public regarding the importance of preserving heritage.
- Assemble the support and strength of all groups, in collaboration of saving and preserving the Sg Buloh Leprosy Settlement as National Heritage.

Following are the details of the carnival

Initiated by: Sungai.Buloh Settlement Council
Organiser: Save Valley of Hope Solidarity Group
Co-organiser: Kuala Lumpur & Selangor Chinese Assembly Youth, Suara Rakyat Malaysia (SUARAM) and Lost Generation Space
Supportive Media: Photo Creator Magazine

Title: “I Love Valley of Hope” Carnival
Date: 8 - 9 December 2007 (Saturday & Sunday)
Time: 8 Dec (10am)- 9 Dec (3pm)
Venue: Dewan Orang Ramai, Sg.Buloh Leprosy Settlement
Programme:


Background


Lastly, Valley of Hope Solidarity Group hope that the public will join us together in the carnival. In the mean time, we also hope to have sponsorship from the public on running this programme.


Any donation or sponsorship, please bank in to KL& Selangor Chinese Assembly Hall Youth Section. Please state

“Donate/Sponsor to I Love Valley of Hope Carnival” on the receipt and send it to 03-22724089.

Bank: Public Bank Berhad
Account’s name: The KL & Selangor Chinese Assembly Hall
Account’s number: 3077138310

For further details and enquiry, contact Ms Chua 012-7355025 or Ms Choong 019-3503563 and also visit our website:

http://valleyofhope.blogspot.com/

【“我爱希望之谷”嘉年华】新闻稿-11月17日

前言：

雪州双溪毛糯麻风病院 （Sungai Buloh Leprosy Settlement）成立于1930年8月15日，病院推行社区病院的概念，采用人性化的管理，在麻风病的治疗方面取得突破性的成功，并将治疗方法传至世界卫生组织，使得麻风病最终成为一种可以有效治疗的疾病。院内的设备非常齐全，包含综合医院，研究中心，病患住所，农场，膜拜场所，社交场所，学校，墓场等等，是个不可多得的自治社区。

双溪毛糯麻风病院也被称为“希望之谷”，是世界第二大的麻风病院。然而，院中最具代表性的东院区，在许多人关注之下，仍逃不过拆除的命运。在50周年国庆的隔一天，怪手及拆除工人便悄悄进驻东院，随即拆除监狱及在周围的房舍。拆除的声音惊动了当地居民及关心麻风病院保存的人士，经过联络之后，隶属于文化，艺术及文物部的文物局总监拿督祖莱娜教授到现场阻止工程施工无效，进而发出了临时保护法令 （Interim Protection Order）,以便在内阁讨论麻风病院的去留之前，玛拉医学院 (Uitm)所聘用的承包商不得动工。

过了3星期后，内阁的协商有了结果，文物局总监被指示收回临时保护法令，承包商再次进入东院，并开始拆除东院的房舍，截至目前为止，东院已有超过一半的房舍被拆除，东院已有超过一半的房舍被拆除。这也意味着这座全世界第二大的麻风病院，最具代表性的区段已经消失了。

随着东院被拆除，我们意识到双溪毛糯居民的记忆终究也会消失，因此展开一些研究记录工作刻不容缓，包括现况调查纪录，居民的口述历史，影像记录等等。目前部分研究工作已经开始在进行，大部分参与的人员都是关心文化的年轻朋友，包括上班族，大专讲师，社会工作者，大专院校学生等等。

为了让这些工作顺利推行，这些朋友成立了“抢救希望之谷”支援小组(附录2：支援小组组员名单)，透过积极行动的方式来保存马来西亚这项难得的文化遗产。在政府不重视保存东院建筑（有形文化遗产）之下，这群朋友组成的支援小组积极抢救麻风病院的无形文化遗产，具有很大的意义。这些研究工作是在没有任何资源的情况下进行，所有参与的人都是义务的。

“抢救希望之谷”小组从今年8月开始，已配合院民举办过不少活动，而接下来的大型活动“我爱希望之谷”嘉年华会将于12月8日至9日，地点于双溪毛糯麻风病院进行。我们希望和院民站在一起，带动更多人认识麻风病院，一起为保存双溪毛糯麻风病院为人类的共同文化资产。 （附录1：详细“我爱希望之谷”嘉年华资料请参阅下一页活动介绍书）
附录1：“我爱希望之谷”嘉年华 介绍书


日期：12月8日－9日（星期六和日）
时间：早上10点开始
地点：双溪毛糯麻风病院公众礼堂

宗旨：保存双溪毛糯麻风病院为人类的共同文化资产

目的：
- 肯定院民在双溪毛糯麻风病院的永久居留权
- 让外界人士认识希望之谷和了解保存的价值
- 培养青少年对历史文化遗产保存的意识
- 凝聚社会各团体的力量，共同捍卫保存双溪毛糯麻风病院做为国家文化资产

主催单位：双溪毛糯麻风病院参议会

主办单位：抢救希望之谷支援小组

联办单位：人民之声、隆雪华青、失落时代艺术空间

协办媒体：摄影人杂志


Ａ）系列活动：



附录2：“抢救希望之谷”支援小组架构

总协调: 张集强

总秘书：蔡依霖 副：王慧仪

财政：梁莉思

活动组（组长）：庄白绮

宣传组（组长）：傅向红

资料组（组长）：曾维龙

组员：司徒旨祥, 黄文达，廖秋怡，卢传文，林建安，陈祈文，张绪庄，叶晌荣、



备注：“抢救希望之谷”支援小组乃义务进行活动，基于嘉年华会活动需要经费，希望通过媒体，征求各界人士慷慨解囊，赞助活动经费。

任何捐款可直接Bank In至隆雪华青户口，由隆雪华青代为保管。请将Bank In收据传真至隆雪华青秘书处03-22724089，并在上面注明“我爱希望之谷嘉年华会”赞助费。

银行：Public Bank Berhad
户名：The KL & Selangor Chinese Assembly Hall
账号：3077138310



任何疑问，敬请接洽

活动总协调庄白绮019-3503563

总秘书蔡依霖012-7355025

一齐来抢救希望之谷 与村民“牵手过中秋” @ 20092007

“关爱古迹，久久不息”－双溪毛糯麻风病院社区之旅 @ 09092007

希望之谷嘉年華會

Bid to preserve leprosy site

2007/11/18
By : Jennifer Gomez

Lee Chor SengLee runs a nursery at the Sungai Buloh Leprosy Settlement with the help of two workers.

SUNGAI BULOH: The remaining 48ha of the leprosy settlement here should be maintained as a national heritage.

The Save Valley of Hope Solidarity Group , a non-governmental organisation, intends to raise public awareness on the significance of the place to ensure its conservation.

"For example, this is truly a melting pot of the various races who lived together and were self-supporting. It's a live classroom for us to teach our young about solidarity and not rely on handouts," said Teoh Chee Keong, the organising committee co-ordinator of an upcoming carnival themed "I Love Valley of Hope".

The carnival, which among others wants to show the public that it is safe to be around former leprosy patients, will be held on Dec 8 and 9 at the Sungai Buloh Leprosy Settlement.

Programmes include photo and floral exhibitions, a documentary screening on the history of the settlement, a youth camp and a drawing competition for children.
The settlement has been the centre of attention ever since debate sparked in early September about the validity of the demolition of the eastern portion of the leprosarium to make way for Universiti Teknologi Mara's new medical and dental faculties.

Teoh said the leprosy settlement could be turned into a tourist attraction, showcasing its well-executed urban planning system and architectural appeal.

"We have had foreign students from Taiwan who came here to conduct architectural workshops.

"Many are not aware that in the 1920s, when an urban plan for Kuala Lumpur could not be implemented after a trial period of four years, this leprosy settlement became the first location to have a successful urban plan.

"As such, there is a lot to be learnt from this historical site."

Teoh said the settlement also had the potential to become a prominent horticulture hub.

Sungai Buloh Leprosy Settlement Council acting president Lee Chor Seng, 70, said that flowers and plants cultivated in the settlement by former patients were distributed throughout the country and in Singapore and Indonesia.

However, business had slowed down over the last two months following news of the demolition of the settlement's buildings.

"We have seen a 30 per cent drop in visitors. Many think that we have closed shop, but we are still here. This is our main source of income."

The leprosy centre had 2,800 patients in 1956 but the number has dwindled to just 300 residents now, half of whom are living there due to old age.

The youngest resident at the settlement is 60 years old while the oldest is 88.

For details on the carnival, contact 012-7355025 (Chua) or 019-3503563 (Choong).

《当今大马》斥玛拉大学强拆麻风院不敬, 李初成指居民无奈接受搬迁

王德齐
07年11月16日 傍晚6:22
玛拉工艺大学校长依布拉欣阿布莎（Ibrahim Abu Shah）与双溪毛糯麻风病院参议会主席李初成今日在一场新闻发布会上针锋相对，双方针对当地居民是否因该大学工程被逼迁的事情，各执一词。

依布拉欣今早是在双溪毛糯社区礼堂，移交新居锁匙给其中10名被逼迁的居民。他在致辞时声称，被迫搬迁的麻风病院居民已获妥善安排，同时没有接获任何居民的投诉。

“助居民脱离非人住的文化遗产”

他也表示，玛拉工艺大学已为受影响居民提供卫生设备完善的新家，使他们能脱离“不适合人居住的文化遗产”，因此居民应该感谢政府的安排。

“我们看旧居的篱笆是多么残旧，而屋顶也是那么糟糕，根本不适合让人居住。他们的厕所也非常不卫生，疾病很容易就会传染。”

麻风病院参议会早前曾召开记者会，投诉医学院工程发展商Tunas Selatan公司在中院屋子尚未完成装修前就先行动工，毁坏了东院居民的生活环境。他们也担心，一旦被迫迁后就失去了栽种花圃的园地，将会面对临老生计顿失的惨痛打击。

尽管如此，玛拉工艺大学在今早的新居锁匙移交仪式，也巧花心思讨好居民，特地安排依布拉欣亲自颁发锁匙模型给10名居民，与他们拍肩握手。此外，玛拉工艺大学也在礼堂外准备食物，招待今早出席活动的居民。

依布拉欣在演讲中就强调，他是特地放弃出席与首相阿都拉的会议，以便到双溪毛糯会见居民。此外，他也提醒记者们必须针对今日的活动作出正面的报道。

称旧居厕所象中国乡下落后

他较后在记者会中也指称，他们旧居的厕所就好像“中国乡下的厕所”般落后，因为没有屋瓦而必须撑伞如厕。

“他们对搬迁新居感到非常开心。”

他也表示，玛拉工艺大学已经付出7千令吉的赔偿给每户受影响的人家，而他们随后也会赔偿居民失去花圃的损失，以及估算居民所种植的花树决定其他赔偿。不过，他表示不清楚赔偿给麻风病院居民的总数额。

当依布拉欣受询及中院的屋子相对较小，以及厕所为何不设在屋内时，依布拉欣则以“文化遗产”作为挡箭牌，表示他们必须维护文化遗产，而无法随意扩建，以及改变物资结构。

受工程影响的居民共有39户人家，而今早获得新居锁匙的居民将会是首批搬入中院。他们原本都是麻风病院东院的居民，却因为玛拉工艺大学医学院工程而被迫迁移到中院的屋子。

据《当今大马》今早观察，发展商除了重新油漆和撤换受白蚁侵蚀的屋瓦，他们也扩充后院，让他们能拥有更大的居住空间，并建造拥有屋顶的新厕所。

出席今日仪式的人士，包括玛拉工艺大学发展总监彻依占（Che Izam Abu Noh）、雪州卫生局副总监加沙利（Ghazali Hasni Md Hassan）、医学院工程发展商Tunas Selatan公司沙列（Shalleh Yeop）和麻风病院院长贾斯密医生（Dr Jasmeet Singh）。

依布拉欣：非全是我们的错

虽然如此，当依布拉欣在记者会上，要求同席的麻风病院参议会主席李初成（左图）发言时，后者毫不留情地公开批评，不满发展商之前一意孤行地展开拆除建筑物的行动。

“在居民迁入中院前，东院空置的屋子就已经被拆毁了。如果晚上发生什么事时，他们出外都感到危险。”

眼见形势不对，身处窘境的依布拉欣插口表示，居民只是在“之前”感到不快，并表示“如果有任何不快事情发生，我们愿意道歉”。

李初成：搬迁对居民造成不便

但是，李初成明显不接受依布拉欣的官腔式回应，他语气坚定的强调，当局先行展开拆除行动，是“对他们不尊敬”。

当记者追问依布拉欣是否正式向居民道歉时，他以不屑的语气表示，“如果我们真的有做错任何东西，我们就道歉。我不介意。但是，这也不完全是我们的过错。”

李初成也反驳依布拉欣宣称居民乐于接受新居的说法，他表示，由于玛拉工艺大学坚决在麻风病院进行医学院工程，因此居民迫于无奈接受搬迁。

“不管如何，他们都必须搬家，但是这不表示他们开心，因为搬迁工程将对他们造成许多问题。”

《当今大马》“只是简单便宜的石灰建筑”, 玛拉校长：麻风院非文化遗产

王德齐
07年11月16日 下午3:43

玛拉工艺大学校长依布拉欣阿布沙（Ibrahim Abu Shah，左图）教授今日形容，因该大学兴建医学院而面对强拆的双溪毛糯麻风病院，只是“简单、便宜的石灰建筑物”，没有任何文化遗产的价值。

依布拉欣今早是在双溪毛糯社区礼堂，移交锁匙给其中10名被逼迁的居民，在新闻发布会上以专家的口吻，大刺刺地表示，“文化遗产就那么简单吗？如果所有东西都是文化遗产，你是在告诉我厕所里的马桶也是文化遗产吗？就算它是建在双溪毛糯？”

“虽然双溪毛糯是世界第二大的麻风病院，但还是必须要有更多的元素来让它变成文化遗产。”

指美丽宏伟建筑物才算文化遗产

他表示，美丽宏伟的建筑物如吉隆坡火车站，才算是文化遗产。

“当你说到文化遗产时，你必须想了解它的意思，比如它所使用的材料、结构和设计，必须具有文化遗产元素。在这个案内，双溪毛糯的小屋只是简单、便宜的石灰建筑物。”

这名也是法律与行政学院的教授表示，他愿意写一篇学术论文来告诉记者和反对工程的人士，文化遗产究竟是什么。

具有“希望之谷”之称的双溪毛糯麻风病院拥有80年的历史，在1926年开始动工建造，分为东院、西院和中院三个部 份，占地570英亩，为世界第二大麻风病院。

它更是全球首家以人性化角度治疗麻风病患的疗养院，将麻风病人安顿在一个与外界隔绝的社区，里头设有房屋、邮政局、警察局、学校、改良所、宗教膜拜场 所和代表当地居民的参议会，俨然一个小国家。其目的是让被社会唾弃的麻风病人可以自给自足、尊重人权的自治环境中生活。

虽然目前仍有数百名前麻风病患者在麻风病院内居住，但是东院的土地已归玛拉工艺大学所拥有，并开始进行建立医学院的工程。因此，东院的居民被迫迁移至中院，而部分建筑物，例如监狱、洗衣房等，将会受到工程的影响。

出席今日这场移交钥匙仪式的人士，包括玛拉工艺大学发展总监彻依占（Che Izam Abu Noh）、雪州卫生局副总监加沙利（Ghazali Hasni Md Hassan）和医学院工程发展商Tunas Selatan公司沙列（Shalleh Yeop）。

称遗产法令指保存图测已足够

依布拉欣也表示，就算麻风病院是文化遗产，但是这也并不意味政府必须保存其建筑物。

“保存麻风病院的纪录，也就是其图测就足够了，你可以检查文化遗产法令。”

他也指出，其他更具历史性的监狱如富都监狱和木蔻山监狱都已经被拆除了。他更表示，麻风病院监狱象征病院残酷对待病人的历史，并夸口说，“如果我是部长，我会要那间（麻风病院内）监狱被拆掉”。

再三叮嘱记者正面报道强拆风波

当受询及文化部的报告也指称麻风病院是文化遗产时，依布拉欣直言表示这份报告具“误导性”。不过，他过后却自知失言，强调这份报告是在麻风病院争议解决前具误导性的。

他在记者会中也再三嘱咐媒体必须正面报导今日的活动，以及麻风病院被强拆的风波。

若停止工程须赔发展商三千万

另一方面，依布拉欣也在记者会上叫屈，因为该大学本来想将医学院设在另外一块更好的地点，但是卫生部和土地与矿务局却选择将双溪毛糯土地拨给他们。

“拨我们土地的人士在决定前，应该已经考虑文化遗产的问题。”

他指出，玛拉工艺大学遵循法律获得这块土地，并已准备好动工建造医学院，因此反对者也应该顾及他们的利益。

他更表示，若玛拉工艺大学选择停工，必须赔偿3千万令吉给发展商Tunas Selatan公司。

“我们花费了二年时间，和各部门解决所有的问题才获得这块土地。当所有东西包括拨款已经准备好时，你怎么可以才跑来说停止工程，要求将它列为文化遗产？”

前后矛盾，致辞时誓捍卫文化特色

虽然这名校长在新闻发布会上口口声声宣称麻风病院并非文化遗产，但是他在仪式上致辞时，却发表前后不一的演讲。

他在致词时誓言，校方将会确保双溪毛糯麻风病院的文化特色不会受到破坏，并将提升和美化现有的小屋，使它们变成活生生的文化遗产（Living Heritage）。

“除了维持基督教堂和回教堂的现状，我们也会将监狱和洗衣房迁移到另外一个地方。监狱此前是没有屋瓦，而我们重建时也会加盖屋瓦。我们也发现洗衣房已经很糟糕，但是我们会将它搬迁和美化。”

“我们也会增设一个麻风病院纪念馆。”

依布拉欣也辩称，玛拉工艺大学医学院首批学生即将毕业，因此他们必须尽快完成医学院大厦，以免导致这批学生的学术资格不被承认。

他强调，玛拉工艺大学还是将这块土地充作医药用途，同时将能造福更多人群，而不只是麻风病患。

“玛拉工艺大学不是建造商业大厦，也不是建造赌场，而是建造医学院和牙医学院，不曾乖离这块土地原本的目的。”

他强调，玛拉工艺大学已经尽量保留有价值的文化遗产，并解决当地居民所面对的问题，因此他希望风波就能平息。他指控反对医学院工程的人士，背后隐藏不良目的，同时企图破坏种族团结。

“我认为这些意见是不公平的，并藏有坏的意图。这不只是分化各种族，也疏离了我们（大学和居民）的关系。”

Historic Site Demolished

Historic Site Demolished, Video from Malaysiakini.tv

我愛希望之谷嘉年華會

News:（獨立新聞在線）有意列麻风病院为文化遗产 文化部设临委会说服各单位

【本刊陈慧思撰述】马来西亚文化、艺术及文物部部正朝着把雪兰莪州双溪毛糯麻风病院列为国家文化遗产的方向努力！

在承包商积极拆除东院以兴建玛拉工艺大学医学院工程的同时，文化、艺术及文物部正努力保存医学院工程范围以外的院区。积极保院的建筑学者林永隆告诉《独立新闻在线》，文化部已成立一个临时委员会，向各个相关单位建议把毛糯院列为国家文化遗产。

在一所私立学院担任讲师的林永隆（右图）本周一（10月29日）应文化部的邀请，参与一个由古迹委员会（Pesuruhanjaya Warisan）副委员长雅哈亚（Yahaya）所主持的会议，商讨保留毛糯院的事宜。

出席会议者尚有玛拉工艺大学代表、国家遗产局代表和马来西亚古迹机构代表。

12日向各方呈献概念书

林永隆告诉《独立新闻在线》，文化部在会议上表明有意颁布宪报，把玛拉工艺大学工程范围外的整个麻风病院列为国家文化遗产；文化部有意颁布为国家文化遗产的院区占地119英亩，包含整个中院、西院和没有卷入工程的部份东院区。

他 指出，文化部在周一的会议上成立了一个临时委员会，计划在11月12日向国家麻风病控制中心（Pusat Kawalan Kusta Negara）、士拉央市议会、居民等各个单位代表呈献一份概念书（concept paper），告知出席代表麻风病院的潜在用途和保存价值。

综合各个相关单位的意见之后，临时委员会将向雪兰莪州政府呈献这份概念书，寻求州政府点头同意列毛糯院为国家文化遗产。

无论如何，林永隆表示，卫生部早已计划在中院地区建设一座组屋，因此保留毛糯院的努力仍旧障碍重重。

早前卫生部充分肯定毛糯院的历史价值，卫生部长蔡细历在7月21日宣布，1920年开始建立的雪兰莪州双溪毛糯麻风病院具有历史价值，因此该部有意保留部份建筑物，作为国家遗产以及旅游景点。

格林俱乐部已遭拆除

双 溪毛糯麻风病院占地570英亩，为世界第二大麻风病院及英联邦国家最大麻风病院。院内除了有医院和供病人住宿的小屋，还有警察局、邮政局、消防局、会馆 （如福建会馆）、改良所（形同今日的辅导中心）、消闲俱乐部、缝纫厂、中小学、幼儿园、回教堂、基督教堂、华人寺庙，还有一个专为惩罚犯规病人而设的监 狱。这个麻风病人的专属地带，以前还有自己的专用货币。

10月9日，副文化、艺术及文物部部长黄锦鸿向《独立新闻在线》证实，卫生部、教育部和文化部三造已议决，仅保留双溪毛糯麻风病院部份“具有文物价值”的建筑物，不完整保留麻风病院。

目前承建玛拉工艺大学的Tunas Selatan Consortium有限公司已拆除了东院监狱的所有建筑、东院三分一的房舍，以及格林俱乐部（Green Club，右图）。【点击：双溪毛糯麻风病院逐渐消失 具特色格林俱乐部已遭拆除！】

來源：獨立新聞在線

News:(TheStar)What is leprosy?

Saturday November 10, 2007

source: thestar.com.my

The Egyptian papyri, Hebrew Bible and Hindu Vedas all refer to leprosy as one of the oldest diseases known to mankind.

Contrary to popular belief, the disease does not cause body parts to fall off. However, leprosy does attack the nervous system, particularly those of the hands, feet and face where they feel no pain. Sufferers are hence more likely to injure themselves without realising it, resulting in missing limbs and facial features, and being called “hideous” or “the living dead”.

Leprosy sufferers first received treatment from seeds of the Hydnocarpus fruit which were planted in abundance at the settlement. Some still exist there today.

In the 1940s, Dapsone was discovered to control the disease, but due to the high incidents of relapse, patients underwent treatment for as long as 20 years to ensure there was no relapse.

In 1950, a research unit was set up at the Sungai Buloh Leprosy Settlement, putting it firmly on the world map as a leprosy research centre.

In 1959, there were 2,396 patients at the settlement. Today, there are 341 patients. In 1969, forced admission for permanent stay at a leprosarium was abolished. From then on, new patients were treated at clinics nearest their homes.

In the 1980s, Multi Drug Therapy (MTD) was discovered, consisting of three drugs – Dapsone, Rifampicin and Clofazimine – which provided the most effective treatment for leprosy.

Since 1985, the global prevalence of leprosy has been reduced by more than 90 per cent, says Dr Milton Lum, a trustee of the Commonwealth Medical Trust.

He adds that leprosy had been eradicated in 116 out of 122 countries where it was previously endemic. Malaysia is not an endemic country. In 2005, the prevalence rate for leprosy in Malaysia was 0.32 per 10,000 people, according to the World Health Organisation (WHO). The same year, 263 new cases were reported in the country, giving a new case detection rate of 1.1 per 100,000 people.

Related Stories:
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Triumph over hardship

News:(TheStar)Triumph over hardship

Saturday November 10, 2007

source: thestar.com.my

In 1949, at the age of 15, Ratan Singh was taken from his classroom at St Michael’s in Ipoh, Perak and thrown into a police lock-up at the local hospital.

His crime? Leprosy.

“All I know is that I went to school one morning and never went home again. I heard that my family disowned me when they were informed I had leprosy.

“Soon after this, I made the journey alone to the Sungai Buloh Leprosy Settlement with just RM5 in my pocket. I refused to take the dreaded green train which transported sufferers back then, because people scurried away or pointed at us and said cruel things,” recalled Ratan.

Ratan died early this year aged 72.

Patients of the Sungai Buloh Leprosy Settlement.

I spoke to him during a visit to the settlement where he was a committee member of the Sungai Buloh Leprosy Settlement Council. He said there were 2,500 inmates when he first arrived in 1949. Today, there are only 341 left. The settlement itself is being torn down to make way for a UiTM medical faculty.

Some want to ensure that its memory is preserved, if the structures cannot be.

Joyce Wong Chau Yin, 36 and Phang Siew Sia, 38, grew up in the settlement as children of leprosy patients. Life was blissful there, say the two, who have written a book on the place called Valley of Hope.

It chronicles life within the settlement in 1930 when leprosy infections peaked, until its eradication in Malaysia today.

“My parents had fully recovered by the time I was born in 1971. I grew up with 20 families like us in this green paradise, away from discrimination,” Joyce Wong remembers.

“Yet, our parents instilled in us the need to keep leprosy a secret in the family. We went to school outside the settlement, and didn’t even tell our schoolmates where we lived,” says Wong.

According to her, they did not at first understand the stigma attached to the disease but encounters with the outside world soon made the fears very real.

In their book, Wong narrates an incident in which a horrified classmate said her father had told her of a leprosy hospital in Sungai Buloh, where ugly, deformed people were locked up and never allowed to leave.

It should come as no surprise then that many children of leprosy hide the fact from colleagues, friends and even spouse and children. Wong and Phang wrote their book in order to better understand their past.

“We thank God for Joshua Raghavar’s book, Leprosy in Malaysia – Past, Present and Future, because it gave us a headstart on where to look and whom to contact,” Wong reveals.

“We discovered that the Sungai Buloh Leprosy Settlement was a ‘gift of hope’ to a people who had lost the will to live. This is why we named our book, Valley of Hope. The stigma was so bad that even our parents never told us all that they had experienced until we coerced them into talking for the sake of the book,” says Wong.

Back then, leprosy patients were deprived of everything, including an education. But some of their children, like Pang, have earned a Masters degree while Wong is an accountant.

“We feel a duty to tell the story of the visionaries who gave birth to the settlement – the kind staff, our parents and the patients themselves whose dreams were stolen from them, but who found the will to find new ones in this Valley of Hope,” says Wong.

Pang and Wong’s book tells of many instances of kindness by uninfected people who helped influence the lives of leprosy patients. Saw Cheng, a patient who has been living at the settlement since she was 16, recollects how she was once bedridden and at death’s door when a nurse kindly attended to her.

Authors of Valley of Hope Wong Chau Yin (far right) and Phang Siew Sia (far left).

“This nurse would carry us to the bathroom and gently clean us everyday. She wouldn’t let the other staff do it for fear they would be rough with us. I can’t remember her name, but she made us feel we were not being left in the bed to rot,” says Saw Cheng, who recovered and is still living in the settlement.

The late Ratan, too, recalled how Gurkha soldiers once shared their meals with him and kept him from going hungry when he made his journey to the settlement.

Before the 1960s, the book says, no one dared to step into the settlement. In fact, buses would stop 4km down the road, and visitors had to walk the rest of the way.

“Benches for visitors and inmates were segregated by marking them green and red. Visitors were sprayed with disinfectant as they left, making each visit a terrible experience. Soon families and friends stopped coming,” says Saw Cheng.

Joyce and Phang never experienced any of these things, though, because by the time they were old enough to understand the stigma, it was the 1980s, and they could move freely in and out of the settlement.

Researching their book helped uncover many secrets about their past, such as how they were kept at a place called Babies Home for six months after birth, while their parents decided what to do with them.

“Our parents recovered and could keep their babies. But others had to give them up for adoption, send them to foster homes or had them adopted by British officials who took them back to Britain after Independence,” reveals Wong.

Some of these children have returned to the settlement from Britain and other parts of the world to learn about their past.

Wong and Phang hope their book, and the pictures in it, will give these people some answers. Most importantly they want all the children of leprosy to know that theirs is not a past to be ashamed of, but a proud story of a people who triumphed over extreme hardship.

Before his death, Ratan visited his hometown for the first time since he was snatched from school all those years ago.

“My father had since passed on, and I never reconciled with my family.

“I remember meeting one classmate who is now a doctor. He said to me: ‘We were in the same class, Ratan. You were doing very well academically. The only reason I’m a doctor and you’re not is just a sad twist of fate’,” said Ratan, who spoke 11 languages fluently at the time of his death.

Valley of Hope is published by the MCA Subang Division. To purchase a copy, write to wklee43000@yahoo.com or joyce_fp4@yahoo.com, or call 012-3290301 (Joyce Wong).

Related Stories:
Reduced to rubble
What is leprosy?

News:(TheStar)Reduced to rubble

Focus Saturday November 10, 2007 source: thestar.com.my Reduced to rubble The Sungai Buloh Leprosy Settlement has lost the fight to achieve national heritage status. But even as its walls come down, its legacy of the triumph of the human spirit over adversity lives on. Stories by SHOBA MANO Had it not been unceremoniously torn down, the majestic 78-year-old Bok House would still be standing right now at Jalan Ampang, Kuala Lumpur. Alas, it is now gone and the Culture, Arts and Heritage Minister, Datuk Seri Dr Rais Yatim brushed the whole episode off by saying: “It was just a house belonging to a rich man.” Encroached upon: Demolished homes. Today, the Sungai Buloh Leprosy Settlement in Selangor, just 25km from the city and a place of great historical significance, is also being demolished. If these two are not worthy of being called “national heritage”, what is? Badan Warisan Malaysia president, Tan Sri Ahmad Sarji Abdul Hamid had nominated Bok House as a national heritage as provided for under Section 68 of the National Heritage Act 2005, in a letter to Dr Rais on April 12, 2006 – eight months before it was demolished on Dec 15. It did the building no good. In a press statement issued in the aftermath of the partial demolition of the Sungai Buloh Leprosy Settlement on Sept 20 to make way for UiTM’s medical faculty, a shocked Ahmad Sarji said: “Badan Warisan had written to and spoken with the Culture, Arts and Heritage Minister on the historical importance of the Sungai Buloh Leprosy Settlement at the national as well as international levels. “The history of leprosy is an extremely valuable legacy to humanity . . . the role and significance (of the settlement) is found in all references to the history of leprosy in the world.” Sadly, the settlement’s 77-year-old legacy has come to an end, and Malaysians have lost yet another heritage site that could have easily drawn tourists. All that’s left of it now are memories stored in a book called Valley of Hope, by Joyce Wong Chau Yin and Phang Siew Sia, published last May. Both had grown up in the settlement as the children of leprosy patients. It is the first book on life in the settlement after Joshua Raghavar’s more academic and authoritative account in his 1983 book, Leprosy in Malaysia – Past, Present and Future. Joshua’s book records that in the early 1900s, leprosy camps were surrounded by 5m-high steel and barbwire fences, with guards posted around them. People suffering from leprosy were arrested as they went about their business. The late Ratan Singh and wife Rose. They would find themselves shoved with poles and staves to the police station by officers too terrified to touch them. The authorities would then disinfect their houses, vehicles and implements. Later, they would be incarcerated in the camps. “Children and adults, the tramps and the educated, those in advanced stages of leprosy and the newly diagnosed, were all dumped together in overcrowded camps without any provision for work or recreation. “The only objective was to separate patients from the rest of society,” said Joshua, whose dream of working as a journalist was dashed when he contracted leprosy at 39, and was sent to the settlement in 1950. There, Joshua re-trained as a teacher and taught at its only school until his death last year. Ironically, he achieved his peak as a journalist within the walls of the settlement, thanks to his book, which is today hailed as a world authority on how leprosy affected Malaysia – medically, historically and socially. Before the settlement was established in 1930 on a 230ha lush paradise in the Bukit Langgong Valley, six leprosy camps were set up from 1860, with Pulau Serimbun, an island off the coast of Malacca, being the first. Selling plants has grown into a money spinner for the inmates. The settlement was the brainchild of Senior State Health Officer, Dr E. A. O. Travers, who was appalled by the inhumane conditions at the camps. This prompted him to create a settlement free of high walls and barbed wires. “The cool weather, simple but well-equipped chalets for dwelling, and little plots of land where inmates grew plants and vegetables, allowed the leprosy patients some semblance of a dignified life. “It also gave them the will to turn adversities into opportunities. The inmates filled every available job since people wouldn’t come into the settlement to work,” says Wong. The colonial government trained the unskilled, and soon a community developed as a school, prison, church, temple, mosque, barber shop, kopitiam outlets, sundry shops, bicycle repair shop and social and drama clubs were established. When it became too tedious to sterilise money that passed from the settlement to the outside world, the authorities came up with a special currency called the Kingfisher (because the bird graced the notes). Wong’s parents are among the 341 people still living in the settlement. They worry that no provision has been made for their welfare since the only home they have known all their adult lives is being demolished. “In their youth, many had hoped to be cured and return home. But after living in the settlement for decades, they feel safe there and realise they are home. Now, with this demolition, they are being victimised all over again,” says Wong. Lim Yong Long, 33, an architectural researcher at Taylor’s College, is a strong proponent for the preservation of the settlement, and has even appealed to the United Nations Educational, Scientific and Cultural Organisation (Unesco) to save it. “This settlement has gone beyond being a national heritage. It is truly a world heritage as it is a model of a complete and comprehensive township that had emerged from a leper colony. Old currency of the Sungai Buloh Leprosy Settlement called the Kingfisher. “It is also the largest and most elaborately planned leprosarium in the entire British Empire and was modelled on the concept of a lush haven rather than a prison. Other countries emulated this. “Even the medical breakthroughs discovered by doctors at the settlement contributed to finding a cure for leprosy. This benefited the whole world,” Lim stresses. Lim was among the group that was awarded the Measured Drawings Grant under Badan Warisan Malaysia’s Mubin Sheppard Memorial Prize this May. But the demolition has put a stop to his architectural drawings. “Many countries have preserved their leprosarium. Brazil alone has preserved 13 of them through its Ministry of Health. The one in Kalaupapa, Hawaii, US, has been gazetted a National Historical Park. “The Carville Leprosarium in Louisiana, US, is now the Carville Historic District and Losheng Sanatorium in Taiwan has been preserved too, so why not Sungai Buloh Leprosy Settlement?” he asks. Like the Badan Warisan Malaysia, Lim, Wong, Phang and other Malaysians are still reeling from shock and dismay that the country has yet again lost another invaluable legacy. Related Stories: Triumph over hardship What is leprosy?

評論：（中國報）給麻風病院一個記憶

一只蜥蜴看人間百態……

☆化身為一只天花板上的小蜥蜴，觀看人世間的眾生相、荒謬事，挖苦嘲諷，大快人心。
特約圖文：水真立早

沒有過去，就沒有現在，沒有現在就沒有未來；一個抹去歷史記憶的城市，仿彿是患上選擇性失憶的人，它的發展更容易失去方向，更容易流于膚淺，大家能不能為馬來西亞保留一點雙溪毛糯麻風病院的記憶？

★飛檐走壁 串門紀事★

一隻壁虎串門子，挨家沿戶去探訪，
在天花板上看萬家燈火。

失去聲音的一群

細蜥串門子，串到雙溪毛糯（Sungai Buloh）麻風病院。

細蜥遇見一位老居民，他年輕時曾經是麻風病患者，雙掌上的一些手指不見了。當他掏出一小串鎖匙開門時，那小串鎖匙在掌心上攤了開來，另一只手去撥開鎖匙，然后選了鎖匙后，就用口咬著那支鎖匙，交給那僅吋長的手指，那不完整的手指夾住鎖匙，往鎖匙孔插進去，才把門打開。原來，開一個門需要花那么多時間，費那么大精力。

每一道門都有不同的開法，鐵閘、鐵門和木門的開法原來都有它各自的難度，對一個行動不方便的人來說，至少就有這樣的困難。

單單是開一道門，就感受到他們的生活原來有那么多障礙，有那么多困難。

這位老人家年輕時和一位同院的女子結為夫婦，她也是病患復原的人，一直住在雙溪毛糯麻風病院，沒有離開過這裡，對外界完全不清楚。他們沒有孩子，但有外甥內姪來探訪他們，雙溪毛糯麻風病院應是他們落葉歸根的地方。

前些時候，經報章報導有關雙溪毛糯麻風病院的大事小事，都令社會震驚，這塊土地原是保留給麻風病患者康復后生活的地方，如今，各方面都對這塊土地虎視眈眈，大家都企圖用“合法”或不合法的途徑來佔用、爭奪或瓜分這塊土地。

在這個村子裡生活的村民，年紀都大了，他們已經習慣了這裡的環境，一走出屋子，就是他們熟悉的泥土草木，開著家門，走到隔壁鄰家去串門子話家常，這一切都是他們已經適應的農村生活型態。住在城市的人，為了要達到自己的目的，美其名帶他們去過一個現代化的城市生活，要他們放棄原本享有的土地，換取一個廉價居住單位，他們能適應嗎？

有的居民在半逼半哄、半誘半恐嚇之下，無助之余，心慌起來，竟然簽了搬遷的同意書；有人簽了同意書，但卻不知道后果會如何？他們只知道會得到賠償。在居民當中，有的不能很清楚地說出為什么要簽名？有的人也無法表達他們要求的是什么？因為，許多人當中，他們並不知道自己的最基本權利和權益，根本不知道可以要求些什么？所以，他們連談判權利都被剝奪了。

對于這一群沉默的弱勢群體，盼望政府可以更仁慈對待。還有在雙溪毛糯麻風病院外圍的發展機構，如果是存心幫助他們，就誠意地在麻風病院當中提昇居住環境和設施，更盼望有更多民間團體來幫助這裡的居民，讓他們獲得公平的對待。

細蜥相信，人間是有公道的，人間還有溫情。

★壁上非虎隊★

隔牆有瞥伯，世紀大偷窺，
虎落平地變狗仔，挖盡人間屎。

馬來西亞不是平扁的

馬來西亞是亞洲大陸版圖最南端的一小片土地，大馬天然資源豐富，是一個很年輕的國家。

馬來西亞過去大力推行旅遊業，也到國外下本錢介紹大馬，甚至太空人升空，都好像在介紹大馬的熱帶文化。馬來西亞大力推行旅遊業的時候，有沒有保留一些文化資產，作為發展旅遊業帶來直接的好處呢？

為什么不把雙溪毛糯麻風病院保留下來，單憑雙溪毛糯麻風病院的面積，已是世界數一數二大的麻風病患者居留中心。今天是可以發展成一個文化休閒中心，可以吸引國內外旅客來走走看看。馬來西亞發展的過程中，曾經有過一個這樣的醫療中心、一個世外的村子，有一群社會邊緣的群體在這里生活。

馬來西亞要朝向先進國，國民需要深厚的文化素養，平扁膚淺不是先進的條件。

★I-Lizard細蜥情報★

大窺小覬，大題小作，
家糗國事不介意分享。

為國家留下歷史記憶

雙溪毛糯的麻風病院，曾經是麻風病患者居住療養的地方，這裡也是病患者康復后的生活空間，讓相同遭遇的人集中在一起，彼此扶持，彼此照應生活。

今天的雙溪毛糯麻風院，已經不像當年那樣戒備森嚴，完全是一個隔離的生活空間；今天的開放，也讓外圍的人自由進出。來這裡的人無非是找一些人文記憶，懷念麻風病院出產的雞蛋和花卉。

馬來西亞一直朝著多元發展，特別是吉隆坡市和雪蘭莪區域都在鏟除各樣古舊建設，再過10年20年，將充斥許多巨大的建築物體。而馬來西亞仿彿是一個沒有歷史概念的年輕人，就像坐在電腦前玩著新版電子遊戲的少年人，“馬來西亞獨立50年”對他來說，是沒什么意義的。

★虎蛇龍虫一窩★

名人名言：“我們都是一家人。”
細蜥細說：“我們都是一窩虎蛇龍虫。”

歷史銜接現在到未來

如果沒有過去，那就沒有現在，沒有現在，就沒有未來。

我國並不重視一些具文化價值的文物，為著新氣象，結果一味鏟除舊的文物，這是很可惜的。吉隆坡市大肆發展，許多戰前建築物毫不保留地鏟除了，吉隆坡的文化層面就少了一份厚度。

一個抹去歷史記憶的城市，仿彿是患上選擇性失憶的人，它的發展更容易失去方向。

News:（星洲日報）拆痲瘋病院康復者住所和監獄 李偉杰：破壞歷史意義

拆痲瘋病院康復者住所和監獄 李偉杰：破壞歷史意義

• 雪隆

2007-10-15 16:23

（雙溪毛糯訊）馬華梳邦區會主席李偉杰及雙溪毛糯痲瘋病院參議會代主席認為拆除痲瘋病院康復者的住所和監獄已令整個地區的風貌改變，破壞了歷史意義。

不認同黃錦鴻“雙贏局面”

他們無法苟同文化、藝術及文物部副部長拿督黃錦鴻所謂的“雙贏局面”。黃錦鴻日前針對把雙溪毛糯痲瘋病院申請保留為文化遺產的事件表示，該病院範圍擁有歷史價值的天主教堂和回教堂，將繼續獲得保留，監獄也將被維修和重建。

當局已同意建路，讓公眾自由通往這兩間教堂；康復病患也將獲得安置，達致一個雙贏局面。

李偉杰和李初成接受《大都會》訪問時指出，他們對上述事件的發生和處理的手法，感到遺憾和傷心。

他們也質疑，把東區的監獄拆了、再在中區重建，還會有什麼歷史價值？

希望花圃不須搬遷

他們說，如今被拆毀的建筑已無法挽救，他們只希望花圃不須面對搬遷，或至少讓花農和被迫遷居的康復者得到搬遷賠償，才能把瑪拉工藝大學建築工程對當地居民和康復者的傷害，減至最低。

他們說，在瑪拉學院完成發展之後，進入該區的人數勢必增加。為了讓龐大的師生人數進出該區，發展藍圖也包括了擴建道路。屆時，在路邊從事花圃生意的康復病患，在失去了原有的住所後，還得面對被迫搬遷的衝擊。

申請為文化遺產

他們希望衛生部、高教部、文化、藝術及文物部能進一步了解到，花圃是痲瘋病院不可分割的一部分，因此把該區申請為文化遺產的努力，也包括保留花圃。

《大都會》日前抽樣詢問花農，大多數業者仍沒有接獲搬遷信，對擴建道路一事不甚了解，但他們都祈求上天保佑，花圃最好不受影響。

若無法避免搬遷，他們希望當局給予充足的時間和新土地，集中在一起重新營業。

李偉杰：力爭最高賠償金

李偉杰指出，當局和發展商有許多東西仍未談妥，他也還未收到完整的規劃藍圖，無法取得進一步的發展資料，包括興建新路或擴建拉弓路的工程。

“我們會為被迫搬遷的居民和花圃業者，向當局爭取最高的賠償金。”

他痛心的表示，瘦田無人耕，耕開有人爭。雙溪毛糯當初荒蕪時沒人要，是康復病患默默耕耘，把它打造成著名的花圃，現在當局要發展就拆樓趕人，站在人道立場、經濟和歷史文化角度來看，都非常不應該，怎麼說是雙贏呢？

李初成：重建監獄於事無補

李初成說，重建監獄於事無補，當局目前要如何保留剩下的幾棟建築物，那是對方的事。現在他們最關注的，是當局的道路工程是否能繞道而建，避免對他們造成第二次衝擊。

據他了解，當局原本計劃在 武吉拉貢路（Jln Bukit Lagong）的河岸興建一條新路，但是花費較高，所以把計劃改為擴建武吉拉貢路，而該路的左右兩邊都是花圃。據悉，當局將收回20呎花圃地，以便把原有 的一條鄉間小路，擴建成來回共4條車道的道路。屆時，約30間花圃將受影響，有的被征用部分土地，有的必須搬遷。

十餘花圃業者將因年老而被迫關閉

他說，高教部和衛生部官員須知情達理，看到病人茍延殘喘經營花圃卻面對困難，應該明白他們的處境并伸出援手。馬來西亞土地這麼大，他不明白為何當局不能到其他地方建校。

他憤慨地說，病患曾與世隔絕，失去親友後的他們努力從栽種活動中尋找一點收入，繼續生活下去。花圃就是他們的希望，衛生部應該明白病人的苦衷，對他們手下留情。

葉秀萍：至少需兩個月時間搬遷

長青花圃的葉秀萍說，他們在路邊和河邊都有花圃，前者拿來做生意，后者放置大樹。他們接到通知書，指當局將收回河邊的花圃地段，原本8月必須搬遷，但搬遷行動似乎延后了，他們還在等當局的最新指示。“若要搬，我們至少需要兩個月時間搬清占地一英畝的植物。”

星洲日報／大都會‧2007.10.14