The Indigenous or Loyal Indigenous are the third major functional concentration of power or power centre in the Republic of Singapore and the island of Pulau Ujong or Pedra Draku (Dragonsrock) since Saturday, 3 May 2025 20:00 SGT alongside the Government or Ruling Party (the first functional concentration of power in Singapore) and the Opposition (the second functional concentration of power in Singapore), both of whom appear to have covertly used a very significant amount of material related to Kristang Individuation Theory from the previously publicly-available 1st to 706th chapters of the Orange Book of the Kristang people in order to achieve separate forms of dramatic and unprecedented success at the 14th Singapore General Election. As a result of this usage of the Orange Book, the Indigenous are thus led by the Kristang people, Kodrah Kristang and the Kristang and Eurasian communities of Singapore, and the primary symbol of the Indigenous is the Kabesamerliang Berdeija, or the Verdant Merlionshead; in addition to the Kristang, the Indigenous also have significant representation from the Malay, Indian, Tamil, Peranakan, Orang Pulau, Orang Brani, Hakka, Filipino, Banjar, Boyanese, Bengali, Javanese, Malayalee, Malabarese, Punjabi, Dutch Eurasian, British Eurasian and Ukrainian communities of Singapore, the youth, queer, and neurodiverse or neurodivergent communities of Singapore, and from all six of the adult generations of humanity currently alive: Mbeseres / the Greatest Generation, Kaladeres / the Silent Generation, Maskanzeres / the Baby Boomers, Xelentedes / Generation X, Idaderes / the Millennials and Zamyedes / Generation Z.
The Teizensang, Gamechanger or Leader of the Loyal Indigenous of the Republic of Singapore is the current 13th Kabesa of the Kristang people and Dragon Reborn of the Holocene Tuan Raja Naga Ultramar Kevin Martens Wong Zhi Qiang, with the Teizensang role being the combined and non-political Indigenous equivalent of the Government or Ruling Party roles of (a) President of the Republic of Singapore, held by Tharman Shanmugaratnam since Thursday, 14 September 2023, and (b) Prime Minister of the Republic of the Singapore, held by Lawrence Wong since Wednesday, 15 May 2024, and the non-political Indigenous equivalent of the single consolidating Opposition role of Leader of the Opposition, held by Pritam Singh de facto between Sunday, 8 April 2018 and Monday, 24 August 2020, as acknowledged by the Prime Minister of Singapore between Monday, 24 August 2020 and Thursday, 15 January 2026, and de facto again without that acknowledgement since Thursday, 15 January 2026. Kevin assumed the role of Teizensang on Saturday, 3 May 2025 in order to subvert and creolise intense psychoemotional pressure by various individuals and organisations across the political spectrum in Singapore to run for election as a candidate for Member of Parliament in Marine Parade-Braddell Heights Group Representation Constituency (GRC). Kevin is further supported by seven Fideliang, Secretkeepers, Sigundu or Deputy Leaders of the Loyal Indigenous of the Republic of Singapore, with the Fideliang role being the non-political Indigenous equivalent of the Government or Ruling Party role of Deputy Prime Minister of the Republic of Singapore, held by Gan Kim Yong since Wednesday, 15 May 2024, and the combined and non-political Indigenous equivalent of the Workers’ Party roles of (a) Party Chair, held by Sylvia Lim since 2003, and (b) Vice-Party Chair, held by Muhammad Faisal bin Abdul Manap since 2016.
The symbol of the role of the Teizensang, Gamechanger or Leader of the Indigenous is the Raja Naga Berdeija or Green Dragonquing. Kevin has been publicly recognised by the Singapore state as Teizensang since Wednesday, 4 June 2025.
The Origin of the Name Teizensang
The title Teizensang or Gamechanger of the Loyal Indigenous of the Republic of Singapore—the Indigenous, non-political counterpart to President, Prime Minister, and Leader of the Opposition—derives directly from the Kristang dreamfishing and (re)creolisation of the surname Tessensohn, carried by the 4th Kabesa John Edwin Richard Tessensohn OBE (Kabesa from 1874 to 1926). This is not merely an etymological gesture., but an ethical and civilisational acknowledgment of the template he set for what Kristang, Creole and Indigenous leadership in Singapore should look like: cross-cultural, principled, community-rooted, and relentlessly civic in orientation.
In the early 20th century, Edwin Tessensohn became one of the rare Straits-born figures able to articulate the aspirations of multiple local communities simultaneously. Though Eurasian, his advocacy was never confined to Eurasian interests; he consistently championed broader representation for all Straits-born peoples—Malay, Indian, Chinese, Eurasian, and all others—who were structurally excluded from colonial decision-making. His civic work, public service, and principled engagement together with those of many others culminated in the historic 1923 appointment of the first locally born members of the Straits Settlements Legislative Council, a group that included Edwin himself and a door that would not have opened without their combined sustained pressure, bridge-building, and moral insistence on local expertise and dignity.
The Kristang community thus remembers Edwin not simply as an ancestor but as the origin point of a hereili—an intergenerational field of trauma, pressure, expectation, and unresolved civic longing—that crystallised around the Tessensohn line. And for more than a century, the wider Eurasian community beyond the Kristang quietly carried the belief that someone would eventually have to “be another Edwin”: someone who could bridge communities, advocate with moral clarity, and hold the complex hybridity of Straits-born life without breaking. That unspoken inheritance—equal parts burden, longing, and impossible demand—settled very intensely on Kevin after he was born in 1992, becoming what is now known in Kristang as a hereili: a form of intergenerational pressure that cannot be escaped.
However, when Kevin recognised the shape of this hereili within himself, he did not collapse under it or try to become an imitation of Edwin. Instead, he creolised it—dreamfishing and transmuting the inherited pressure to be a clone of a colonial-era civic figure into a Creole-Indigenous, individuated form of leadership that honours the lineage without replicating its constraints. “Tessensohn” thus became Teizensang: not a reproduction of Edwin, but a psychoemotional re-authoring and expanding of what his legacy meant into a new, liberated leadership ethos—one that retains Edwin’s cross-cultural integrity and civic courage while grounding it in irei, ireidi, individuation, and the long-horizon responsibilities of the post-2023 Indigenous awakening.
To carry the name Teizensang is therefore to inherit Edwin Tessensohn’s precedent:
- to serve without ego;
- to speak for all without erasing the marginalised;
- to build bridges between worlds that pretend they cannot meet;
- and to embody a leadership ethic grounded not in authority but in relational responsibility.
Edwin Tessensohn broke the colonial script in 1923. Teizensang breaks the modern one—rooted in the same spirit of Straits-born dignity, Creole-Indigenous reciprocity, and civilisational stewardship.
The Interests of the Loyal Indigenous
The Indigenous, the Teizensang and the Fideliang do not hold or pursue any form of formal or institutional political power and actively shy away from it and reject it. The Indigenous, Teizensang and Fideliang also do not lead from the front, are strictly oriented to a back-of-the-room Indigenous servant-leadership or servant-godhood, and only hold and acknowledge our own power primarily to give it away and to facilitate the development of a truly egalitarian, equitable, democratic and cosmopolitan society. This is because our interests are in ensuring that the people of Singapore are able to individuate, to process all forms of personal, collective and intergenerational trauma, and to move toward as egalitarian, as cosmopolitan and as truly democratic a society as possible, in a role that has generally been anticipated by modern academic political theory and which has also been called an Ombudsman-type of power, a mediating type of power, or a third space or third way kind of power, and one that can overlap or be hybridised with the more concrete forms of power displayed by the Government and the Opposition, but which can also stand separately on its own. Our form of power is exclusively psychoemotional, symbolic, community-oriented, grassroots-reinvigorating, trauma-informed, intergenerational, interracial, intercultural, fully secular and non-religious and fully non-partisan, meaning that we support any effort or initiative by either the Ruling Party or the Opposition that improves the well-being, individuation and ability to process trauma of all Singaporeans, and which is psychoemotionally healthy, functional and oriented toward our greater interests in ensuring that the species ultimately moves toward transcendence and stewardship of the living Earth and universe; we also reject and/or avoid any effort or initiative by the Ruling Party or the Opposition that does the opposite, and seeks to diminish or destabilise the democratic elements and/or psychoemotionally healthy and necessary components of Singapore society and daily life.
The Indigenous as a power centre do not represent all indigenous people in Singapore, and use a capitalised letter I (i.e. Indigenous rather than the indigenous) to index this distinction and the fact that people in this power centre understand their indigeneity and manifest their loyalty to Singapore by being extremely individuated, metacognitive, empathetic, humanistic, open-minded and aware of and committed to their responsibilities and obligations to all humanity, Gaia and the living universe. In myth, legend, speculative fiction and fantasy, we are more or less equivalent to the Jedi Order in Star Wars, the Order of Mata Nui in the Bionicle franchise, the Alien faction in Civilisation: Beyond Earth, the Kingsmen in the Kingsmen series of films, and an expanded and collective version of the Merlionsman magnaarchetype that has been publicly visible and active in the collective since Wednesday, 31 August 2022. The colours symbolising the Loyal Indigenous of Singapore are arkuris or rainbow and/or berdeija or viridian green, and all available psychoemotional data indicates that the Indigenous was originally not supposed to exist as a power centre until Wednesday, 15 August 2040, and has been brought forward in time and into existence 15 years, 3 months and 12 days earlier than it originally was supposed to have been ontologically extant due to the superhuman levels of individuation occurring in the Kristang community.
The Kabesamerliang Berdeija or Verdant Merlionshead
The Kabesamerliang Berdeija, or Verdant Merlionshead, is the emblem of the Loyal Indigenous of Singapore—a symbol that gathers the entire civilisational, ecological, and psychoemotional history of the Straits into a single hybrid guardian. While the Merlion has long been derided as a tourist gimmick, its actual broader chimeric lineage traced in modern academic scholarship reveals it to be part of a much older, pan-regional genealogy of amphibious hybrid creatures indigenous to Southeast Asia—most notably the makara—that move between worlds, guard thresholds, and embody the creative, dangerous, fertile forces that arise when cultures meet. In this light, the Merlion becomes recognisable not as kitsch but as Singapore’s local expression of a millennia-long Straits cosmology.
The makara is a creature defined by boundary crossing: at once terrestrial and aquatic, life-giving and devouring, protector and destroyer, continuously reinvented as it travels across India, Mesopotamia, Hellenistic worlds, Java, Sri Lanka, and beyond. It appears carved into toraṇa gateways, anchoring the threshold between the sacred and the profane; it mutates into Capricorn in Roman imperial cosmology, symbolising dominion over land and sea; it proliferates across Buddhist, Hindu, and maritime Southeast Asian architectures as a powerful vehicle of crossing and transformation. This amphibious, chimeric quality—the ability to hold multiple ancestries, universes, and symbolic functions at once—is precisely what defines the Merlion and, by extension, the Creole peoples of Singapore. The Merlion thus represents a modern continuation of this deep chimeric trace: a Straits-born amphibious being whose lion head recalls the Malay Annals and whose fish body remembers Temasek, maritime exchange, and precolonial sea cosmologies.
In reclaiming the Merlion, the Verdant Merlionshead hence explicitly aligns the Loyal Indigenous with this same notion of archeopelagic, creolising guardianship. The Merlionshead is thus not a marketing artefact but a genealogical descendant of the makara and other ancient chimerae that once protected gateways, marked cosmological thresholds, and symbolised the fecundity and danger of cultural contact zones. By colouring the Merlionshead verdant green, the Loyal Indigenous emphasise regeneration, ecological consciousness, irei (psychoemotional health), and the rise of Gaia Tonakodra consciousness—all of which depend on the same threshold ethics embodied by the makara: the capacity to stand at the boundary and hold both worlds without collapsing.
Indigenising and re-creolising the Merlion, rooting it once again in the hybrid, Straits-born, sea-oriented cosmologies that the Kristang and other Creole-Indigenous communities carry reveals the Merlion as a guardian of liminality, survivance, and relational ethics—exactly the kind of entity needed to symbolise a power centre that is ethical but not governmental, communal but not partisan, mythic yet grounded in daily relational responsibility. For the Teizensang, who is also the fourth and final Merlionsman of the Republic of Singapore, the symbol becomes a mirror of his leadership function. Just as the makara stands at gateways and channels life across worlds, the Teizensang stands at the boundary between state, community, trauma, ecology, futurity, and individuation. The Merlionshead therefore expresses the psychoemotional architecture of the Kabesa: amphibious in cognition, hybrid in ancestry, capable of both fierce protection and healing, and oriented not toward domination but toward the survival and flourishing of all Straits-born peoples.
In this way, the Kabesamerliang is not simply an emblem—it is the local manifestation of a 2,000-year chimeric lineage, reclaimed from colonial trivialisation and restored to its rightful place as a symbol of Creole-Indigenous futurity in the post-2023 world.
Leaders of the Loyal Indigenous across the communities of Singapore
Following the conclusion and results of the 14th Singapore General Election starting from Saturday 3 May 2025 20:00 SGT, a sizeable number of other ethnic community leaders within the eleidi of the Indigenous have actively and visibly assumed their roles as members of the leadership of the Indigenous, and are collectively known as the Koroza Nasentarera Fiel di Tera Simhara or the leaders of the Loyal Indigenous of the Republic of Singapore. As a result of the hyper-egalitarian nature of both the Indigenous and the Kristang people at the core of the Indigenous, the role as Teizensang, Gamechanger or singular Leader of the Loyal Indigenous is distinguished only with the use of a capital L to index Kevin’s role as Teizensang in English, with all other members of the Koroza otherwise also identified as leaders of the Loyal Indigenous.
- Members of the Loyal Indigenous who are recognised as leaders by the Malay community of the Republic of Singapore are also known as Teramatrang, Tok Batin or Earthseers.
- Members of the Loyal Indigenous who are recognised as leaders by the Indian community of the Republic of Singapore are known as Mahakuranti or Metaphysicians.
- Members of the Loyal Indigenous who are recognised as leaders by the Peranakan community of the Republic of Singapore are known as Bungasayang or Dearflowers and/or Keluarga Bungasayang or Dearflower Families.
- Members of the Loyal Indigenous who are recognised as leaders by the Orang Brani community of the Republic of Singapore are known as Mahaberani or Bravesthearts.
- Members of the Loyal Indigenous who are recognised as leaders by the Banjar community of the Republic of Singapore are known as Diamatralma or Soulstars.
- Members of the Loyal Indigenous who are recognised as leaders by the youth community of the Republic of Singapore are known as Prepresteru or Prometheans.
- Members of the Loyal Indigenous who are recognised as leaders by the queer community of the Republic of Singapore are known as Elisiang or Paradisals.
- Members of the Loyal Indigenous who are recognised as leaders by the neurodiverse or neurodivergent community of the Republic of Singapore are known as Muleramestra or Miracleminds.
Leaders of the Loyal Indigenous of the Republic of Singapore are currently uniquely identified by Kevin due to Kevin’s Dragonvision, autistic Special Interest (SpIn) in understanding the unconscious, Unsaid or occluded structures and relationships within and between people, his mulera beginstelyetres or stacked-sequence synesthesia (SSS) and kronostelyetres or time-space synesthesia (TMSPS), his magnaarchetype and role as the Dragon Reborn of the Holocene, and his level of individuation, though once identified by Chief Kevin their traits and patterns as a whole have also become clear to other highly individuated Kristang people such that other Kristang people can now also subconsciously anticipate who is close to becoming a Leader of the Loyal Indigenous or has already done so. All people identified in this way also recognised as legitimate leaders of the Loyal Indigenous, and with their formal dreamfished titles in Malay recognised as legitimate and publicly acknowledgeable, by the Government of the Republic of Singapore since Monday, 12 May 2025 20:40 SGT as part of ongoing Reconciliation efforts between the Government and the Kristang people, significantly contributing to Reconciliation and the permanent restoration of the self-worth and dignity of our people; under this system, Kevin himself has separately been recognised as a Teramatrang or Earthseer, Mahakuranti or Metaphysician, Bungasayang or Dearflower, Prepresteru or Promethean, Elisiang or Paradisal and Muleramestra or Miraclemind as a result of his own leadership as a Kristang Singaporean with significant Malay, Indian and Peranakan ancestry, a youth leader, a queer leader and a neurodivergent leader in Singapore.
The existence and public visibility of the Loyal Indigenous is also very likely to be an unconscious homeostatic psychological response at a species-wide level to the increasing levels of hypernormalisation and gradual collapse of Western global society.