Australian troops fighting nearby looked on with horror at what happened next. "The Malays started to fight the Japanese on Reformatory Road," said Lt. Penrod V. Dean of the 2/4th Machine Gun Battalion. "They had dug slit trenches but they didn't have a lot of weapons. They started fighting the Japanese just with rifles virtually. And when the Japanese broke through them, the Malays took to them with bayonets, they put bayonets on the rifles and with a bayonet charge they drove the Japanese back across Reformatory Road."
"They were very brave people. They fought very hard, but for every Malay soldier there was about 10 or 12 Japanese soldiers. So it was inevitable what was going to happen."
Source not stated; but is sounds almost exactly what Penrod said in the documentary by National Archives called "The Malay Regiment"which is showing at "Memories at Old Ford Factory".
Tuesday, 14 February 2006
Penrod V. Dean on the Malay Regiment
Trey tm at Mind's Eye has a photoblog and on 13 Feb 2006 he remembered the "Malay Regiment - The Last Stand"
Thursday, 9 February 2006
RSI interview with NYP animators of the Battle of Bukit Chandu
The Battle of Bukit Chandu
By Justin Teo, Radio Singapore International
First published 09 February 2006
If you take a trip up Singapore’s Pasir Panjang Hill, you’ll find the Reflections of Bukit Chandu Museum which is dedicated to the soldiers of the 1st and 2nd Battalion Malay Regiment who defended the western sector of Singapore during World War Two.
The museum has now added a new animated short film that captures the final moments of the Battle of Bukit Chandu.
I’m Justin Teo and this week in Undertones, I speak to Charles Lee, part of the Nanyang Polytechnic team which created the animation, to find out about their inspiration for this project.
For most students studying digital media or animation, the final-year project will usually result in some Japanese anime-inspired production or maybe a music video.
But for Charles Lee and his friends at Nanyang Polytechnic, it meant getting inspiration from a bit of local history.
CL: For our final-year project, we’re suppose to do an animated clip, so I gathered six of my classmates and we had an idea of doing a short film but we didn’t know on what topic. So previously before I started school, I was actually working for the National Archives where I did a few projects. I found out about the war memorial up on Pasir Panjang. All of us decided to go up and take a look. They were actually screening live-footage to show the battles. We though it’d be better to use animation instead of live-footage to show the battle. This was because there are many school excursions to the museum and we wondered if animation would be a better medium to tell students about the story behind Bukit Chandu; we figured kids would appreciate animation better. So we approached the National Archives and asked them if they’d be interested in doing something like that.
With the Singapore government pushing the creative industry to come up with more 3D animation and high-technology productions, it’s refreshing to see students who understand the value of 2D animation.
Charles and his team had decided to combine 2D and 3D animation in the Battle of Bukit Chandu.
CL: Most of the animation is hand-drawn. Only the guns, equipment and background are in 3D models. Other than that, all the humans are hand-drawn. We felt that 2D animation expresses the characters of the soldiers much better; 3D would have made the characters too stiff. We also wanted a very rough look for the soldiers and 3D would have made them look too polished and clean. We were going for a different feel. That’s why we used 2D for the characters.
Pencil drawings and 2D interpretations of animation are not common these days, where did Charles and his team get inspiration for the short film?
CL: We were actually inspired by Animatrix. They have a lot of experimental films using different types of techniques to do the animation. They had a few short films done by Japanese companies and they have a lot of different styles in their animation.
Since the animation is based on a factual event in Singapore’s history, a lot of research was needed to retain the accuracy and feel of the Battle.
CL: The research part took us about two to three months. We went down to the National Archives and they supported us with all the necessary information. They actually guided us through the park where the battle took place. We walked through the trail and studied the different kinds of vegetation. We also studied all the weapons and how the mechanisms work. A lot of detail involved. We even noted the slope of the land since the battle was up-hill; these were the considerations that had to be researched on.
Due to the nature of the event, the Battle of Bukit Chandu animation is voiced in Malay and Japanese.
How difficult was it to do the dialogue for this short film?
CL: We got a few of our friends to translate the dialogue. The script was actually added into the story and it wasn’t provided for, so some of the dialogue was actually made-up. We wrote the script and passed it to our friends who translated and did the voice-overs.
This short film won awards at Comgraph and Crowbar, two events that recognize the achievements of animation talent here and internationally.- RSI
By Justin Teo, Radio Singapore International
First published 09 February 2006
If you take a trip up Singapore’s Pasir Panjang Hill, you’ll find the Reflections of Bukit Chandu Museum which is dedicated to the soldiers of the 1st and 2nd Battalion Malay Regiment who defended the western sector of Singapore during World War Two.
The museum has now added a new animated short film that captures the final moments of the Battle of Bukit Chandu.
I’m Justin Teo and this week in Undertones, I speak to Charles Lee, part of the Nanyang Polytechnic team which created the animation, to find out about their inspiration for this project.
For most students studying digital media or animation, the final-year project will usually result in some Japanese anime-inspired production or maybe a music video.
But for Charles Lee and his friends at Nanyang Polytechnic, it meant getting inspiration from a bit of local history.
CL: For our final-year project, we’re suppose to do an animated clip, so I gathered six of my classmates and we had an idea of doing a short film but we didn’t know on what topic. So previously before I started school, I was actually working for the National Archives where I did a few projects. I found out about the war memorial up on Pasir Panjang. All of us decided to go up and take a look. They were actually screening live-footage to show the battles. We though it’d be better to use animation instead of live-footage to show the battle. This was because there are many school excursions to the museum and we wondered if animation would be a better medium to tell students about the story behind Bukit Chandu; we figured kids would appreciate animation better. So we approached the National Archives and asked them if they’d be interested in doing something like that.
With the Singapore government pushing the creative industry to come up with more 3D animation and high-technology productions, it’s refreshing to see students who understand the value of 2D animation.
Charles and his team had decided to combine 2D and 3D animation in the Battle of Bukit Chandu.
CL: Most of the animation is hand-drawn. Only the guns, equipment and background are in 3D models. Other than that, all the humans are hand-drawn. We felt that 2D animation expresses the characters of the soldiers much better; 3D would have made the characters too stiff. We also wanted a very rough look for the soldiers and 3D would have made them look too polished and clean. We were going for a different feel. That’s why we used 2D for the characters.
Pencil drawings and 2D interpretations of animation are not common these days, where did Charles and his team get inspiration for the short film?
CL: We were actually inspired by Animatrix. They have a lot of experimental films using different types of techniques to do the animation. They had a few short films done by Japanese companies and they have a lot of different styles in their animation.
Since the animation is based on a factual event in Singapore’s history, a lot of research was needed to retain the accuracy and feel of the Battle.
CL: The research part took us about two to three months. We went down to the National Archives and they supported us with all the necessary information. They actually guided us through the park where the battle took place. We walked through the trail and studied the different kinds of vegetation. We also studied all the weapons and how the mechanisms work. A lot of detail involved. We even noted the slope of the land since the battle was up-hill; these were the considerations that had to be researched on.
Due to the nature of the event, the Battle of Bukit Chandu animation is voiced in Malay and Japanese.
How difficult was it to do the dialogue for this short film?
CL: We got a few of our friends to translate the dialogue. The script was actually added into the story and it wasn’t provided for, so some of the dialogue was actually made-up. We wrote the script and passed it to our friends who translated and did the voice-overs.
This short film won awards at Comgraph and Crowbar, two events that recognize the achievements of animation talent here and internationally.- RSI
Wednesday, 8 February 2006
The Battle of Pasir Panjang Revisited by Lim Choo Hoon
During my efforts to secure a copy of Dol Ramli's History of the Malay Regiment 1933-1942, I found this resource:
Lim, Choo Hoon. The Battle of Pasir Panjang Revisited. Pointer: Journal of the Singapore Armed Forces, 28(1): 2002. [Originally accessed on 8 February 2006.]
I have archived this in pdf, just in case the website becomes unavailable.
Lim, Choo Hoon. The Battle of Pasir Panjang Revisited. Pointer: Journal of the Singapore Armed Forces, 28(1): 2002. [Originally accessed on 8 February 2006.]
"Historians in this region ... felt that it was one of the fiercest battles fought before Singapore fell and the great sacrifices by officers and men of the Malay Regiment to fight to the last marked the highest form of "honour, duty, and courage" for the professional armed forces."
"The 48-hour Battle of Pasir Panjang put up by men and officers of the Malay Regiment exemplified the highest form of "duty, honour and country" that soldiers can show in war. The courage, bravery, and sacrifice to defend Singapore island despite the foregone defeat of British forces will always remain one of the highlights in the story of the Battle of Singapore." - Lim Choo Hoon. [The Battle of Pasir Panjang Revisited. Pointer, Journal of the Singapore Armed Forces, 28(1): 2002.]
The Malay Regiment "showed what esprit de corps and discipline can achieve. Garrisons of posts held their ground and many of them were wiped out almost to a man." - A.E. Percival. [The War in Malaya, New Delhi: Sagar Publications, 1971, p. 291.]"
I have archived this in pdf, just in case the website becomes unavailable.
Thursday, 12 January 2006
Pasir Panjang Heritage Trail: Guide recruitment
Training Course 2006 (before Heritage Fest)
1. Sat 20 May: 2pm - 5pm (route and orientation)
2. Thu 08 Jun (plants).
3. Thu 15 Jun (war, BPP)
4. Thu 29 Jun (coastal history, southern islands, life in 60's)
5. Sat 01 Jul (dry run)
1. Sat 20 May: 2pm - 5pm (route and orientation)
2. Thu 08 Jun (plants).
3. Thu 15 Jun (war, BPP)
4. Thu 29 Jun (coastal history, southern islands, life in 60's)
5. Sat 01 Jul (dry run)
Thursday, 5 January 2006
The world remembers ... but when will Japan?
"The world remembers ... but when will Japan?" By Dr Takamitsu Muraoka. TODAYonline, Monday, 24 Oct 2005. The writer is retired. This is an abridged version of a speech delivered at the Trinity Theological College.
SOME years ago, a South Korean businessman was sent by his company to Kyushu, Japan. His son attended a local primary school and the teacher announced that on sports day, the flags of the world would be put up in the playground. Later, the boy was shocked not to see a single South Korean flag.
This still is, to a large extent, typical of the attitude of the average Japanese towards its Asian neighbours.
About 150 years ago Japan was determined to catch up with the west. In Japan, there are far more universities and colleges which offer courses in English, French, and German, than those where you can learn Korean or Chinese as a modern living language.
The average Japanese suffers from an inferiority complex towards the West — but has a strong sense of superiority and contempt towards Japan's Asian neighbours. This is truly amazing considering how deeply Japan is indebted to them. One of the two major religions of Japan, Buddhism, reached Japan in the sixth century via Korea. Until that time, Japan had no means of committing its own language to writing — the the entire Chinese writing system was adopted.
In 1964, I left Japan at age 26 to study at the Hebrew University of Jerusalem. Later, I taught for 10 years at Manchester University in the United Kingdom.
Every year, on Remembrance Sunday, when the British soldiers fallen in the two world wars are honoured — we were treated, courtesy of the BBC, to the film The Bridge over the River Kwai, about the building of the Death Railway through the jungles of Thailand and Burma.
We also witnessed ugly scenes when the Emperor Hirohito came to England on a state visit.
Subsequently, when we were in Melbourne, the Emperor died, which occasioned a heated debate about who, if anyone, was to represent Australia at his funeral.
In the summer of 1991, when I arrived in the Netherlands to take up the Hebrew chair at Leiden University, a wreath of flowers laid by the Japanese Prime Minister at the Indisch Monument in The Hague, found its way into the waters nearby. I was annoyed when I could not locate a single mention of the incident in two leading Japanese dailies.
Each of these three countries, my wife and I were to discover, retains bitter memories of what many of its nationals went through during the Pacific War at the hands of Japanese military.
In 2000, my wife, myself and Dutch and Japanese friends organised a conference to which we invited about 60 Dutch returnees from Indonesia, their relatives and friends, and about 20 Japanese residents of Holland to face our shared history.
What happened in Indonesia and during the laying of the Death Railway was news to Japanese like us. We were taught about such things at school — though we learned about the atomic bombs dropped on Hiroshima and Nagasaki and civilian casualties of the carpet-bombing of Japanese cities towards the end of the war.
Some years ago, it dawned on us that there are some important aspects of our recent national history that call for our attention. As my wife and I prepared for our visit to Singapore this month, I studied several books and articles on the three-and-a-half year Japanese occupation of Singapore and its neighbouring lands.
One was by a Japanese historian on the trials of war criminals. I will mention just one case, brought before a court held in Ipoh. It concerned a Eurasian woman arrested by the Japanese kempeitai (military police) on the suspicion that she had been offering medical assistance to local anti-Japanese resistance fighters.
I cannot bear to describe here in detail what revolting and protracted tortures she was subjected to. When they could not get out of her what they wanted to hear, they brought in her seven-year-old daughter, hanging her from a wooden post with a fire under her. The mother was tied to another post and whipped.
The girl tried to comfort her mother by shouting: "Mum, I'm okay. Don't you worry about me."
A total of 304 cases involving 919 witnesses were brought before the British war-crimes courts in South-east Asia. It is generally agreed, however, that these figures represent only the tip of the iceberg.
Confronted with this history, we asked ourselves: Where do we stand as Japanese nationals and Japanese Christians?
In his famous speech to the German Parliament on the 40th anniversary of Germany's defeat on May 8, 1945, the then Federal President, Mr Richard von Weizsacker, said: "Most of our German citizens today were either children or not yet born during the war.
They cannot confess sins they did not commit personally. Nobody with an ordinary human sensibility could expect you to wear tattered sackcloth and sit in ashes just because you happen to be German."
I agree. When the Pacific War ended, I was seven years old. Even if I had waved a Japanese flag to men departing for the frontline, it would be unfair for me to be accused of complicity in our war of aggression.
The former German president went on to say: "Our forefathers left us a stupendous legacy. Guilty or not guilty, young or old, we all Germans must accept this past history. We are responsible for what we make of this legacy and how we relate to it ... He who refuses to register in memory past acts of inhumanity run the risk of becoming infected again by the same disease."
Here, also, I concur. History, even painful history, needs to be remembered, not only by those who caused such pain, but also by those who suffered it.
It is human nature for us to want to sweep our past failures and hardships under the carpet and forget.
It is no easy task for me, the son of an officer of the Imperial Army, to speak critically and in public of the Pacific War.
It must be awfully painful to admit that your husband, father, brother or son died in a war that cannot be ethically defended.
However, unless we learn, and have the courage to distinguish between persons and deeds, we will not be free of the delusion that those war dead are beckoning us to pay our respect at the Yasukuni Shrine — which is how Japan's Prime Minister Junichiro Koizumi justifies his visits to the shrine.
And we will keep justifying our military aggression.
As a Japanese virtually of the post-war generation, I admit that during the first half of the last century, my country inflicted an inestimable amount of loss, destruction and suffering, not only on the allied forces but also on the lands and peoples of Asia.
I am deeply concerned that my country, its successive postwar leaders and the great majority of the population, have not yet faced the modern history of Japan honestly. I feel responsible for this situation.
And I shall not sit idle on the sidelines.
There is a Dutch foundation called "Penance and Reconciliation" that aims to repair relationships with those wronged by Dutch Christians throughout the centuries: Jews, Muslims, peoples of their former colonies. I find the name of the foundation instructive — not just reconciliation but penance first.
In March 2003, I retired from Leiden University. My wife and I decided to spend five weeks every year, as long as I am mentally and physically fit, sharing my knowledge with scholars and students of Asian countries that suffered under Japanese imperialism, and teaching those subjects at universities and theological seminaries as a volunteer, without honorarium.
In 2003, I taught for five weeks in South Korea. Last year, we were in Indonesia. This year, I have come to Singapore.
We have lived abroad for over 41 years. We are sometimes asked whether we have Dutch citizenship. Until a while ago, I would routinely reply that I wouldn't do that so long as my parents are alive.
Now, I have an added argument: I am determined to remain Japanese until my country resolves squarely to face this past legacy of ours and begins to translate this resolution into tangible deeds.
I hope the day will come, in my lifetime, when I can produce my Japanese passport and wave it proudly.
The writer is retired. This is an abridged version of a speech delivered at the Trinity Theological College.
Copyright MediaCorp Press Ltd. All rights reserved.
SOME years ago, a South Korean businessman was sent by his company to Kyushu, Japan. His son attended a local primary school and the teacher announced that on sports day, the flags of the world would be put up in the playground. Later, the boy was shocked not to see a single South Korean flag.
This still is, to a large extent, typical of the attitude of the average Japanese towards its Asian neighbours.
About 150 years ago Japan was determined to catch up with the west. In Japan, there are far more universities and colleges which offer courses in English, French, and German, than those where you can learn Korean or Chinese as a modern living language.
The average Japanese suffers from an inferiority complex towards the West — but has a strong sense of superiority and contempt towards Japan's Asian neighbours. This is truly amazing considering how deeply Japan is indebted to them. One of the two major religions of Japan, Buddhism, reached Japan in the sixth century via Korea. Until that time, Japan had no means of committing its own language to writing — the the entire Chinese writing system was adopted.
In 1964, I left Japan at age 26 to study at the Hebrew University of Jerusalem. Later, I taught for 10 years at Manchester University in the United Kingdom.
Every year, on Remembrance Sunday, when the British soldiers fallen in the two world wars are honoured — we were treated, courtesy of the BBC, to the film The Bridge over the River Kwai, about the building of the Death Railway through the jungles of Thailand and Burma.
We also witnessed ugly scenes when the Emperor Hirohito came to England on a state visit.
Subsequently, when we were in Melbourne, the Emperor died, which occasioned a heated debate about who, if anyone, was to represent Australia at his funeral.
In the summer of 1991, when I arrived in the Netherlands to take up the Hebrew chair at Leiden University, a wreath of flowers laid by the Japanese Prime Minister at the Indisch Monument in The Hague, found its way into the waters nearby. I was annoyed when I could not locate a single mention of the incident in two leading Japanese dailies.
Each of these three countries, my wife and I were to discover, retains bitter memories of what many of its nationals went through during the Pacific War at the hands of Japanese military.
In 2000, my wife, myself and Dutch and Japanese friends organised a conference to which we invited about 60 Dutch returnees from Indonesia, their relatives and friends, and about 20 Japanese residents of Holland to face our shared history.
What happened in Indonesia and during the laying of the Death Railway was news to Japanese like us. We were taught about such things at school — though we learned about the atomic bombs dropped on Hiroshima and Nagasaki and civilian casualties of the carpet-bombing of Japanese cities towards the end of the war.
Some years ago, it dawned on us that there are some important aspects of our recent national history that call for our attention. As my wife and I prepared for our visit to Singapore this month, I studied several books and articles on the three-and-a-half year Japanese occupation of Singapore and its neighbouring lands.
One was by a Japanese historian on the trials of war criminals. I will mention just one case, brought before a court held in Ipoh. It concerned a Eurasian woman arrested by the Japanese kempeitai (military police) on the suspicion that she had been offering medical assistance to local anti-Japanese resistance fighters.
I cannot bear to describe here in detail what revolting and protracted tortures she was subjected to. When they could not get out of her what they wanted to hear, they brought in her seven-year-old daughter, hanging her from a wooden post with a fire under her. The mother was tied to another post and whipped.
The girl tried to comfort her mother by shouting: "Mum, I'm okay. Don't you worry about me."
A total of 304 cases involving 919 witnesses were brought before the British war-crimes courts in South-east Asia. It is generally agreed, however, that these figures represent only the tip of the iceberg.
Confronted with this history, we asked ourselves: Where do we stand as Japanese nationals and Japanese Christians?
In his famous speech to the German Parliament on the 40th anniversary of Germany's defeat on May 8, 1945, the then Federal President, Mr Richard von Weizsacker, said: "Most of our German citizens today were either children or not yet born during the war.
They cannot confess sins they did not commit personally. Nobody with an ordinary human sensibility could expect you to wear tattered sackcloth and sit in ashes just because you happen to be German."
I agree. When the Pacific War ended, I was seven years old. Even if I had waved a Japanese flag to men departing for the frontline, it would be unfair for me to be accused of complicity in our war of aggression.
The former German president went on to say: "Our forefathers left us a stupendous legacy. Guilty or not guilty, young or old, we all Germans must accept this past history. We are responsible for what we make of this legacy and how we relate to it ... He who refuses to register in memory past acts of inhumanity run the risk of becoming infected again by the same disease."
Here, also, I concur. History, even painful history, needs to be remembered, not only by those who caused such pain, but also by those who suffered it.
It is human nature for us to want to sweep our past failures and hardships under the carpet and forget.
It is no easy task for me, the son of an officer of the Imperial Army, to speak critically and in public of the Pacific War.
It must be awfully painful to admit that your husband, father, brother or son died in a war that cannot be ethically defended.
However, unless we learn, and have the courage to distinguish between persons and deeds, we will not be free of the delusion that those war dead are beckoning us to pay our respect at the Yasukuni Shrine — which is how Japan's Prime Minister Junichiro Koizumi justifies his visits to the shrine.
And we will keep justifying our military aggression.
As a Japanese virtually of the post-war generation, I admit that during the first half of the last century, my country inflicted an inestimable amount of loss, destruction and suffering, not only on the allied forces but also on the lands and peoples of Asia.
I am deeply concerned that my country, its successive postwar leaders and the great majority of the population, have not yet faced the modern history of Japan honestly. I feel responsible for this situation.
And I shall not sit idle on the sidelines.
There is a Dutch foundation called "Penance and Reconciliation" that aims to repair relationships with those wronged by Dutch Christians throughout the centuries: Jews, Muslims, peoples of their former colonies. I find the name of the foundation instructive — not just reconciliation but penance first.
In March 2003, I retired from Leiden University. My wife and I decided to spend five weeks every year, as long as I am mentally and physically fit, sharing my knowledge with scholars and students of Asian countries that suffered under Japanese imperialism, and teaching those subjects at universities and theological seminaries as a volunteer, without honorarium.
In 2003, I taught for five weeks in South Korea. Last year, we were in Indonesia. This year, I have come to Singapore.
We have lived abroad for over 41 years. We are sometimes asked whether we have Dutch citizenship. Until a while ago, I would routinely reply that I wouldn't do that so long as my parents are alive.
Now, I have an added argument: I am determined to remain Japanese until my country resolves squarely to face this past legacy of ours and begins to translate this resolution into tangible deeds.
I hope the day will come, in my lifetime, when I can produce my Japanese passport and wave it proudly.
The writer is retired. This is an abridged version of a speech delivered at the Trinity Theological College.
Copyright MediaCorp Press Ltd. All rights reserved.
An account of the background to the Opium factory at Pepys Road (Bukit Chandu)
From: Singapore: A Country Study
Published by the Federal Research Division of the Library of Congress as part of the Country Studies/Area Handbook Series sponsored by the U.S. Department of the Army between 1986 and 1998.
"At the turn of the century, social advancement lagged far behind economic development in Singapore. While the wealthy enjoyed their social clubs, sports facilities, mansions, and suburban estates, the lower classes endured a grim existence marked by poverty, overcrowding, malnutrition, and disease.
Malaria, cholera, and opium addiction were chiefly responsible for Singapore's mortality rate, which in 1896 was higher than that of Hong Kong, Ceylon, or India.
A 1907 government commission to investigate the opium problem found that the majority of opium deaths were among the poor, who were reduced to smoking the dregs of used opium.
Campaigns by missionaries and European-educated Chinese to ban opium use were successfully opposed by tax farmers and businessmen. By 1900 the opium tax provided one-half of the revenue of the colonial government, and both Asian and European businessmen resisted its replacement with an income tax.
As an alternative, the government in 1910 took over all manufacture and sale of opium, setting up a factory at Pasir Panjang. Opium sales continued to constitute half of the government's revenue, but the most dangerous use of the drug had been curtailed."
Published by the Federal Research Division of the Library of Congress as part of the Country Studies/Area Handbook Series sponsored by the U.S. Department of the Army between 1986 and 1998.
"At the turn of the century, social advancement lagged far behind economic development in Singapore. While the wealthy enjoyed their social clubs, sports facilities, mansions, and suburban estates, the lower classes endured a grim existence marked by poverty, overcrowding, malnutrition, and disease.
Malaria, cholera, and opium addiction were chiefly responsible for Singapore's mortality rate, which in 1896 was higher than that of Hong Kong, Ceylon, or India.
A 1907 government commission to investigate the opium problem found that the majority of opium deaths were among the poor, who were reduced to smoking the dregs of used opium.
Campaigns by missionaries and European-educated Chinese to ban opium use were successfully opposed by tax farmers and businessmen. By 1900 the opium tax provided one-half of the revenue of the colonial government, and both Asian and European businessmen resisted its replacement with an income tax.
As an alternative, the government in 1910 took over all manufacture and sale of opium, setting up a factory at Pasir Panjang. Opium sales continued to constitute half of the government's revenue, but the most dangerous use of the drug had been curtailed."
An account of the The Alexandra Massacre
"The Alexandra Massacre." By Jeff Partridge. Nesa feature, 08 Mar 2001.
WWII shell unearthed at West Coast Road
"WWII shell unearthed." The Straits Times, 04 Jan 2006.
An old artillery shell was discovered at a West Coast Road construction site yesterday, but was found to be harmless and not likely to explode.
Workers at the site found the shell, about 10cm in diameter and 30cm long, at about 10am yesterday. Police and the Singapore Armed Forces bomb disposal squad were called to the scene. Fortunately, the World War II shell was found to be inactive. The site was cordoned off and the shell was removed at about 2.45pm and taken away for disposal.
Copyright © 2005 Singapore Press Holdings. All rights reserved.
An old artillery shell was discovered at a West Coast Road construction site yesterday, but was found to be harmless and not likely to explode.
Workers at the site found the shell, about 10cm in diameter and 30cm long, at about 10am yesterday. Police and the Singapore Armed Forces bomb disposal squad were called to the scene. Fortunately, the World War II shell was found to be inactive. The site was cordoned off and the shell was removed at about 2.45pm and taken away for disposal.
Copyright © 2005 Singapore Press Holdings. All rights reserved.
Wednesday, 28 December 2005
Training Dates for 2006
Refresher Course 2006 (before Commemorative Walk)
1. Thu 19 Jan: 6pm - 7.30pm (ridge plants, field session)
2. Thu 09 Feb: 7pm - 9.30pm (all topics esp. BPP, classroom)
Training Course 2006 (before Heritage Fest)
1. Thu 08 Jun (plants),
2. Thu 15 Jun (war, BPP)
3. Thu 29 Jun (coastal history, southern islands, life in 60's)
4. Sat 01 Jul (dry run)
1. Thu 19 Jan: 6pm - 7.30pm (ridge plants, field session)
2. Thu 09 Feb: 7pm - 9.30pm (all topics esp. BPP, classroom)
Training Course 2006 (before Heritage Fest)
1. Thu 08 Jun (plants),
2. Thu 15 Jun (war, BPP)
3. Thu 29 Jun (coastal history, southern islands, life in 60's)
4. Sat 01 Jul (dry run)
Guiding Dates for 2006
[1] NUS FoS Family Day
Jan (unconfirmed)
RMBR - RBC
[2] Battle of Pasir Panjang Commemorative Walk
Sunday 12th February 2006: 7am - 12pm
NUS UCC - RBC.
Maximum = 100 pple (expeect less since walk begins at 7am)
[3] Heritage Fest, Jul 2006
limit = 50 pple/session x 2 sessions/day x 3 days = 300 pple.
Sessions begin at 8.30am (3 guides) and 10.30am (3 guides).
Jan (unconfirmed)
RMBR - RBC
[2] Battle of Pasir Panjang Commemorative Walk
Sunday 12th February 2006: 7am - 12pm
NUS UCC - RBC.
Maximum = 100 pple (expeect less since walk begins at 7am)
[3] Heritage Fest, Jul 2006
- Sat 15 Jul 2006
- Sun 16 Jul 2006
- Sun 23 Jul 2006 [KRP - RBC]
limit = 50 pple/session x 2 sessions/day x 3 days = 300 pple.
Sessions begin at 8.30am (3 guides) and 10.30am (3 guides).
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