苏颖欣
当今大马
蘇穎欣是新加坡南洋理工大学人文与社会科学博士，亚际书院（新马）助理，也是吉隆坡“亚答屋84号图书馆”和“业余者”的共同创办人，出版小志《知识分子》和《与他者共生》。曾任职媒体“当今大马”，主要关注文学与文化理论，亚洲历史、思想和文学，特别是新马印三地的知识生产。著作有：与魏月萍合编的论文集《重返马来亚：政治与历史思想》（2017）。
Show Ying Xin
Malaysianiki
SHOW Ying Xin received a Ph.D. in the Humanities and Social Sciences from Nanyang Technological University in Singaproe. She is the assistant for Inter-Asia School (Singapore/Kuala Lumpur,) as well as the co-founder of Library 84 and Amateur. She has published booklets entitled “Intellectuals” and “Living with the Other.” She also worked in Malaysiakini, an online news media in Malaysia. She is especially interested in literature and cultural theory, Asian history, thought and literature, especially knowledge produced in and about Singapore, Malaysia, and Indonesia. She has co-edited with Ngo Guat-Peng a collection of essays Revisiting Malaya: Politics and Historical Thoughts (2017).
发表题目
中国性的转译：第三世界的马华主体
中国/华性（Chineseness）问题历久弥新，华人自中国大陆离散到“海外”落地生根后，在血缘和宗族关系以外同时经历解殖、民/国族主义、现代性等地缘政治问题的反复碰撞，形成驳杂的文化认同与归属。马来（西）亚华人社会（简称“华社”）本是移民社会，二战前后亦受中国抗战及革命影响，有强烈的左倾文化传统和第三世界弱小民族团结自主的反殖精神。学者黄锦树在1990年代提出，马华文化以传承传统中华文化为己任，实是述而不作的“表演中国性”。当时，华社知识分子、文化人也不断提出“马华文化主体性”之建造，期待在传承中国/华性之余，保有融合本土的“马华”独特性。这和近年来兴起的“华语语系”研究不谋而合，试图解构中国中心主义，强调在地认同之必要。然而，在地认同与本土性的构建却无法避免一触即发的族群纠葛。值得进一步追问的是，在中国崛起及“一带一路”倡议的背景下，华社的在地认同内容为何？马来西亚华人和中国的关系要如何重新摆放？年轻社运世代和华社本位的社运人士出现怎样的分歧？本文第一部分梳理当今马来西亚华社内部的意识形态及世代分裂、其论述近年因中国崛起的转向，以及华文媒体对华人身份和中国因素的报导呈现，回应处在第三世界的马华社会和文化的认同难题，试图提出“批判的中国性”思考。第二部分则通过马来西亚英语作家欧大旭（Tash Aw）以当代中国为背景的小说《五星豪门》，分析第三世界“公民”的角色。
Speech
“Translation of Chineseness: Chinese Malaysian Subjectivity in the Third World”
Chineseness has remained a question since the great dispersal of Chinese to the overseas, through which kinship and family relations went through the entangled processes of decolonization, nationalism, modernity, and geopolitics and created for overseas Chinese a variegated sense of cultural idenitty and belonging. Malay(sian) Chinese community is an immigrant society, and it was greatly influenced by China’s anti-Japan resistance and revolution before and after World War II, and thus has a strong inclination towards the left, echoing the anticolonial spirit of Third World solidarity. Ng Kim Chew argued in the 1990s that Malay(sian) Chinese culture has taken upon itself the duty to continue Chinese culture, but such a mandate is a form of “performing Chineseness.” Intellectuals and cultural elites from the Malay(sian) Chinese community also proposed the idea of forging a Malay(sian) Chinese cultural subjectivity, which while serving to continue Chineseness may preserve the specificities that are local to Malay(sian) Chinese. Such calls resonate with the notion of the Sinophone that has become widely spread of late, as they seek to deconstruct Sinocentrism and emphasize the necessity of local identity. However, the construction of local identity and nativity cannot avoid volatile racial conflict. Moreover, with the rise of Belt and Road Initiative, what would be the content of Malay(sian) Chinese’s local identity? How would they reposition their relationship to China? How would the activism of the younger generation differ from that based on the Malaysian Chinese establishment? The first part of my presentation will comb through the ideologies and generational divides in the Malaysian Chinese community, and how its discourse has turned as a result of China’s rise, and focus on how the Chinese language media in Malaysia responded to the conundrum of identity in Malaysian Chinese society, so as to articulate the possibilty of “critical Chineseness.” Part Two will focus on Malaysian Chinese Anglophone writer Tash Aw’s work, Five Star Millionnaire, to discuss the role of Third World “citizen.”