Layout 3 - India Foundation for the Arts - IFA
Layout 3 - India Foundation for the Arts - IFA
Layout 3 - India Foundation for the Arts - IFA
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I could explain what Malaysia is,<br />
culturally, by speaking of myself. I was<br />
raised by a Malay nanny till I was<br />
fourteen. My mo<strong>the</strong>r is Tamil and<br />
my fa<strong>the</strong>r belongs to a community of<br />
Chinese known as <strong>the</strong> Peranakan,<br />
people who migrated to <strong>the</strong> Malay<br />
Peninsula very early in <strong>the</strong> sixteenth<br />
century and adopted all Malay ways<br />
except <strong>the</strong>ir religion, Islam. My<br />
fa<strong>the</strong>r was an important historian, one<br />
of <strong>the</strong> nation builders; he drafted <strong>the</strong><br />
national policy and <strong>the</strong> pledge to <strong>the</strong><br />
nation. It was interesting growing up in<br />
his household because we were not<br />
allowed to learn Chinese. It was<br />
believed that we needed to shed our<br />
immigrant experience and adopt <strong>the</strong><br />
language and ways of <strong>the</strong> dominant<br />
culture.<br />
Malaysia is highly racialised; political<br />
parties are delineated according to race.<br />
It is difficult <strong>for</strong> modern Malaysians to<br />
remember what preceded racial<br />
consciousness. I am grappling with and<br />
living through James Joyce’s wonderful<br />
line: “History is a nightmare from<br />
which I am trying to wake, over and<br />
over again.”<br />
Wayang Kulit – Eddin Khoo<br />
Dalang Abdullah was a master of<br />
Wayang Kulit, <strong>the</strong> shadow puppetry<br />
<strong>for</strong>m of <strong>the</strong> Hikayat Maharaja Wana,<br />
of which Wayang Kulit Siam is specific<br />
to Kelantan. Story does not have as<br />
crucial a function in puppetry as does<br />
<strong>the</strong> notion of per<strong>for</strong>mance—<strong>the</strong><br />
individual’s place in it and community’s<br />
support <strong>for</strong> it. The genealogies of some<br />
of <strong>the</strong> principal characters can be very<br />
problematic because <strong>the</strong>y come from<br />
<strong>the</strong> wellsprings of <strong>the</strong> dalang’s<br />
imagination. There can be characters<br />
with no past or future, or with an<br />
eccentric past and future. Essentially<br />
<strong>the</strong> per<strong>for</strong>mance space is what you<br />
would call, <strong>for</strong> want of a better word,<br />
a ‘healing space’. And <strong>the</strong> function of<br />
per<strong>for</strong>mance is to bring about <strong>the</strong><br />
restitution of <strong>the</strong> ‘self ’.<br />
There are two major concepts that<br />
operate in Kelantanese <strong>the</strong>atre:<br />
Semangat or ‘spirit’, <strong>the</strong> life <strong>for</strong>ce that<br />
motivates you, and Angin or ‘wind’,<br />
which determines <strong>the</strong> temperament<br />
and sensibility of every single<br />
individual. There are ninety-nine<br />
winds. Your well-being depends on<br />
how well you engage with every spirit<br />
73<br />
The renowned Dalang Saupi bin Isa of <strong>the</strong> Wayang Kulit Siam<br />
receives a blessing at <strong>the</strong> culmination of <strong>the</strong> Berjamu ritual.