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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.

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