星洲网
星洲网
星洲网 登入
Newsletter|星洲网 Newsletter 联络我们|星洲网 联络我们 登广告|星洲网 登广告 关于我们|星洲网 关于我们 活动|星洲网 活动

ADVERTISEMENT

ADVERTISEMENT

Orang Asli

3小时前
我以前在电视台工作,很喜欢和马来同事聊天。作为华小和独中毕业生,我鲜少有机会与异族互动,对马来人的印象,多半来自长辈的偏见或媒体的刻板描绘。然而,当我真正和他们面对面谈话时,才发现许多马来人比我原先想像的还要开明,有些“敏感课题”,未必是日常对话里的禁忌。 例如,同事A曾光明正大地告诉我,他的祖父母来自印尼爪哇岛,而他是第三代马来人,笑称自己与我一样是“外来者”(pendatang)。他解释,所谓的“马来人”是一种经由国家建构而成的身分,内部其实涵盖多种族群来源,并非单一且同质的。因此,他时常对于自身的“土著” (Bumiputera)身分存有疑虑。 同事B则向我坦言,虽然华人认为伊斯兰教很多繁琐的教义,似乎限制了人生自由,但是对穆斯林来说,正是因为不懂得如何在这个混沌的世界生存,所以真主的话指引了正确的道路,让他们能做出适当的选择。 不过,当我询问马来同事对Orang Asli有何认知时,我发现他们对这些与自己同属“土著”身分的人几乎一无所知。有人认为,不同族群的原住民象征了不同的“马来籍贯”,类似于华人社会中对福建人、客家人、广东人和潮州人等群体的区分与认同。还有人以为,所有的半岛原住民都和马来人一样是穆斯林。 那Orang Asli又如何理解他们的“Bumiputera”身分?耐人寻味的是,许多生活在深山的原住民,其实并不清楚这个身分究竟带来了什么实际好处,甚至曾有人反问我:什么是Bumiputera? Orang Asli是法定土著吗? 尽管“土著/非土著”的论述一直是马来西亚政坛的主旋律,但我们的《联邦宪法》至今仍未明确定义,谁才是法律上的“土著”。唯一能参照的是第153条文,即“马来西亚国家元首有责任保护马来族与沙巴州和砂拉越州的原住民(natives)的特殊地位,以及其他民族的合法权益”。显然地,“半岛原住民”在这里是被排除的。 长期关注Orang Asli权益的马来学者Rusaslina Idrus曾点出,在马来西亚语境中,像Malay、Orang Asli、Orang Asal或Bumiputera 等概念都能被翻译成“原住民/土著(indigenous)”,这些不同的“原住民位置(indigenous slot)”根植于不同的定位(positionings)和层叠的历史。它们是一个动态变化(dynamic)的身分,会不断地重塑(reworked),并与其他身分,包括“非原住民/非土著”相互关联(relational)。 什么意思呢?首先,你必须意识到,台湾的“原住民”、日本的“先住民”、中国的“少数民族”或印尼的“Masyarakat Adat”都是被他者建构的概念,而不是这些族群赋予自我的认同。同样的,马来半岛的“Orang Asli”早期对这个集体称呼是无感的,所谓的“身分认同”是现代国家和边界出现以后,人类才开始自寻的烦恼。 那如今的Orang Asli为何对这个称呼有极高的认同呢?这是因为它反映了他们的历史和地位。从二战到紧急状态期间,英国人为了避免原住民和森林里的马共接触,所以在1950年代创造了“Orang Asli”的新称呼,以取代较为贬义的“aborigine”和“Sakai”,间接地承认他们为这片土地最早存在的人。 不过,按照马来文语法,“Orang Asal”才是更正确的翻译,而马共可说是最早使用这个称呼的群体,并成立过一支由原住民组成的ASAL部队。 1970年代,政府曾经建议把“Orang Asli”改为“Putra Asli”、“Bumiputera Asli”或“Saudara Lama”,但被该社群大力反对,因而催生了半岛原住民组织(Peninsular Malaysia Orang Asli Association;POASM),进一步奠定了他们的认同。 土著/非土著之辩重要吗? [vip_content_start] 不说你可能不知道,Orang Asli和华人一样因为马共,存在过类似于“新村”的历史遗产。当年,英殖民者为了切断马共的潜在援助,制定了毕利斯计划(Briggs’ Plan),将50万乡村地区的华人全部用篱笆集中起来。同时,他们也大量围捕内陆地区的原住民,并安置到戒备森严的安全营地(secured camps)。 只不过,这些营地的环境过于恶劣,导致许多原住民因疾病或精神抑郁而死,还有人设法逃回深山里。为了赢得原住民的心,英殖民者后来改变策略,在他们的社区建立“丛林堡垒”(jungle forts),并提供医疗设备、杂货店和基本教育等资源。 当英殖民者逐渐掌握原住民的支持时,他们又培养了一支专门对付马共的原住民精锐部队Senoi Praaq(战士)、制定了《1954年原住民法令》、以及创办了原住民局(现已改名原住民发展局)等等,全面性的“保护”他们免受马共的影响。 如今,这些“丛林堡垒”已从“fort”改名为“pos”,试图抹去军事味儿,但这些殖民痕迹依然遍布半岛的雨林中。至于Senoi Praaq则在国家独立后,成为皇家警察总行动部队(GOF)的一部分,继续看守我国的边境安全,打击跨境犯罪活动。 有趣的是,那些没有被英国人监控的原住民村,似乎一度成为各族的“庇护所”。许多原住民回忆,他们在紧急状态期间曾保护过马共成员,躲避英国人的围剿,也协助过马来人“伪装”成原住民,好逃过马共的攻击。 最近看了廖克发导演的纪录片《由岛至岛》,让我深刻意识到,战争中的加害者与受害者,从来不是非黑即白的对立,而是彼此交织的命运线。历史与日常的暴力往往错综复杂,当我们为“土著/非土著”的课题争执不休时,或许在原住民眼中,那些披着不同肤色的“他者”,也不过是与他们一样,在乱世中挣扎求生的人罢了。
20小时前
2星期前
  I often hear all kinds of mythical stories whenever I wander through the forest. Some warn humans to beware of demons and spirits, while others praise the protection of ancestral spirits and deities. However, in the world of the indigenous people, there is one figure that is both good and evil. It is believed to devour human souls while also being the guardian of forest. This controversial “creature” has many names. In North America, it is called Bigfoot or Sasquatch; in the Himalayas, it is known as the Yeti; and in Malaysia, one of its names is Mawas. Yes, it is the mysterious, unproven creature that frequently appears in world mythology—Bigfoot. Records about Mawas are scarce, with the earliest documents tracing back to the British colonial era. At that time, explorers heard stories from indigenous people about encounters with Mawas deep in the Peninsular Malaysia. These accounts often describe it as a creature standing six to 10 feet tall, covered in long black or reddish fur, resembling an ape, and possess supernatural abilities that allow it to move swiftly through the forest. But where has Mawas been sighted? According to a 2005 report, three workers reported seeing three Bigfoot-like creatures near the indigenous village of Mawai in Kota Tinggi, Johor. Later, massive human-like footprints were discovered nearby, with one measuring up to 45 centimetres long, causing a sensation both locally and internationally. The following year, the Johor state government even formed a forest expedition team to verify the existence of Mawas – Malaysia’s first official search for a mythical creature. Mawas enters children’s theatre Regardless of whether the Johor government ultimately found Mawas, I recently had my own “encounter” with one! But instead of being in the south, it was in Selangor. A few months ago, I was invited by Shaq Koyok, an indigenous artist from the Temuan tribe, to visit his village and witness this legendary Mawas. To my surprise, its appearance was adorable and amusing – completely different from what historical records describe. In reality, it was part of a cross-disciplinary art project called “Awas Mawas” (Beware of Bigfoot). The initiative was led by sculptor William Koong, visual artist Forest Wong, theatre director Ayam Fared, community art advocate Fairuz Sulaiman, and performing artist Malin Faisal, with support from Orang Orang Drum Theatre. Inspired by the Bread and Puppet Theatre in the United States, this artistic group spent three weeks in Temuan and Mah Meri villages, discussing myths and land issues with the locals. During this time, they encouraged children to create their own stories and characters, incorporating adult perspectives, and then worked together to craft giant puppets using eco-friendly materials like cardboard, dried leaves, and bamboo strips. Among these were Mawas, the Temuan ancestral spirit Moyang Lanjut, and the Mah Meri ancestral spirit Moyang Tok Naning. At the event’s finale, this “modern-day Mawas” acted as the narrator, leading the entire village in a cultural parade, while the children performed two different theatrical plays. These plays aimed to […]
1月前
2月前
3月前
3月前
2年前