Beyond diaspora and multiculturalism: recuperating creolization in postcolonial Sinophone Malaysian literature

Bernards, Brian

doi:10.1080/13688790.2012.728371

Cited by 5 publications

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“…Non-English sources in Straits Chinese culture are more thoroughly researched in other studies, especially in the field of literature-see, for example, Bernards (2012) and Yoong and Zainab (2004). 7…”

Section: Notesmentioning

confidence: 99%

“…Academics and informed commentators have long worked to explicate the multifaceted history of the Peranakan community in Malaysia and Singapore. Their research covers, among other things, the transnational intricacies of Straits Chinese business and political networks (Chua 2008;Frost 2005), literature and the arts (Bernards 2012;Khor 2008b), and sociopolitical endeavors such as education (Rudolph 1998). Experts have challenged received wisdom about the character of Peranakan identity, suggesting, for example, that it was neither as Anglicized nor as segregated from more recently arrived Chinese immigrants as earlier historians have theorized (Frost 2003).…”

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Domesticating Hybridity: Straits Chinese Cultural Heritage Projects in Malaysia and Singapore

Teoh¹

2016

Cross-Currents

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This article examines the literal and figurative domestication of Straits Chinese, or Peranakan, history in selected heritage projects in late twentieth-century Malaysia and Singapore. These projects simultaneously foreground Straits Chinese history as a symbol of interracial harmony and marginalize it as a cultural artifact. Over the late nineteenth and twentieth centuries, the ethnoculturally hybrid Straits Chinese positioned themselves as "the King's Chinese," champions of a Confucian-values renaissance, and citizens of independent Malaysia and Singapore. Their adaptability helped them survive the upheaval of imperialism, decolonization, and nation building, but it was also controversial for its suggestion of political flexibility. Today, Southeast Asian governments and the Peranakan themselves depict the community as a uniquely local model of ethnic integration. Museums and historic homes emphasize portrayals and consumption of supposedly feminine aspects of Peranakan culture (e.g., fashion and cuisine), while downplaying purportedly masculine elements (e.g., the possession of multiple nationalities). By conflating femininity, tradition, and racial hybridity, this approach reifies stereotypes about gender and cultural identity, and replaces transgressive potential with politically anodyne nostalgia and commercialization. As anxieties about race, national history, and belonging continue to undergird the modern polity, transnationalism and transculturalism are acceptable as long as they are confined to the past.

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Domesticating Hybridity: Straits Chinese Cultural Heritage Projects in Malaysia and Singapore

Teoh¹

2016

Cross-Currents

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Queer Sinophone Malaysia: Language, Transnational Activism, and the Role of Taiwan

2021

Journal of Intercultural Studies

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Theorizing vernacular discourse in Sinophone transnational space: on Namewee’s YouTube music videos

Yueh

2020

Critical Studies in Media Communication

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Beyond diaspora and multiculturalism: recuperating creolization in postcolonial Sinophone Malaysian literature

Cited by 5 publications

References 0 publications

Domesticating Hybridity: Straits Chinese Cultural Heritage Projects in Malaysia and Singapore

Domesticating Hybridity: Straits Chinese Cultural Heritage Projects in Malaysia and Singapore

Queer Sinophone Malaysia: Language, Transnational Activism, and the Role of Taiwan

Theorizing vernacular discourse in Sinophone transnational space: on Namewee’s YouTube music videos

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