Malaysia: The making of a neo‐colony?

Stockwell, A. J.

doi:10.1080/03086539808583029

Cited by 17 publications

(6 citation statements)

References 1 publication

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“…It was suspected that Tunku Abdul Rahman had reached an "unwritten accord" with British officials to protect British business interests in order to achieve rapid independence (Halvorson 2019). Stockwell (1998) asserted that independence and the formation of Malaysia was seen as a sham; he alleged that Britain maintained its hegemony in Malaya/Malaysia "not by formal rule or coercion, but by an unequal military alliance, the management of market forces, and cultural infiltration" (138-139, my emphasis). The link to this 'cultural infiltration' was also highlighted by Harper (1999), who argued that the British promoted the idea of the 'Malayan' by introducing coercive collaboration through culture and by promoting the ideology of citizenship.…”

Section: Malayan Identity and Commonwealth Ideals As Exhibition Contentmentioning

confidence: 99%

Internationalising Arts, Gaining Visibility: Internationalisation of the National Art Gallery through the Promulgation of the Malayan Identity and Commonwealth Ideals

Abdullah

2021

TRaNS

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The early history of the Malaysian National Art Gallery has been thoroughly elucidated through many different sources but its role as promoter of Malaysia’s art in the first ten years of its early formation have never been critically examined. This paper will trace the transnational relationship of the National Art Gallery through its exhibitions co-organised with the Commonwealth Institute in London within the larger context of the post-World War II period and the British decolonisation in Malaya. This paper will situate and contextualise its research on Malaya’s early exhibition history on multiculturalism and the Malayan identity framework, and later draw the link and connection between the Commonwealth Institute and the context of its establishment in Britain and the establishment of the National Art Gallery in Malaya. Subsequently, this paper will trace and demonstrate the importance of these early exhibitions to be understood in the larger context of (a) the need to exert international visibility during the period of Confrontation and (b) the exhibition as a platform that mooted the Malayan identity that aligns with the core values and principles of the Commonwealth. As such, this paper demonstrates that the transnational relations between the National Art Gallery and the Commonwealth Institute in the realm of Malaysia’s exhibition history must be analysed in tandem with the issues that are faced by a new British Commonwealth country, i.e., Malaysia during the immediate post-war period.

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Section: Malayan Identity and Commonwealth Ideals As Exhibition Contentmentioning

confidence: 99%

Internationalising Arts, Gaining Visibility: Internationalisation of the National Art Gallery through the Promulgation of the Malayan Identity and Commonwealth Ideals

Abdullah

2021

TRaNS

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“…Starting from the year of 2010, government declared 16 th September as Malaysia Day (Hari Malaysia) as to commemorate the establishment of the Malaysian Federation on the same date in 1963 (Razak, 2011). It marked the joining together of Malaya, Singapore, Sarawak and North Borneo (Sabah) (Stockwell, 2008). The formation of the new federation was planned to occur on 1st of June 1963, but was later postponed to 31st of August 1963, in order to coincide with the sixth Malayan Independence Day.…”

Section: The Idea Of 'Merdeka'mentioning

confidence: 99%

“…However, due to several issues related to the Indonesian and the Filipino objection to the formation of Malaysia delayed the declaration to September 16 of the same year. The postponement was also done to give the United Nations' team sufficient time to conduct referendums in North Borneo (now Sabah) and Sarawak regarding the two states participation in the new federation (Stockwell, 2008).…”

Section: The Idea Of 'Merdeka'mentioning

confidence: 99%

The Consciousness of History in Malaysia: The Ideas on Merdeka Day in Sarawak

2018

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For decades, the Malaysian national history is in a stable condition and not being challenged by anyone. The enhancement of national history is constantly progress through educational system starting from primary school to university level. The consciousness of national history is the foundation for the unity of the people and country development. Though, from time to time, the status quo starts to face the challenges and disputes which began with small scale and got bigger. This could trigger a national issue. Thus, this study focus on the date of Independence Day amongst Sarawak citizens. As one of the states that form the Federation of Malaysia in 1963, the history of Sarawak as a separate nation with the history of Malaysia has been detected. The consciousness of Merdeka Day for Sarawakian is more to refer to the establishment of the federation rather than the date of August 31, 1957 as the day of independent. To add, this research is to identify the level of consciousness in revising the national history amongst Sarawakian. This study also delves the understanding of "Merdeka" from Sarawakians' point of view and discuss whether the nation history is proportionate for the Sarawakian. For the methodology, this study applies quantitative and qualitative approaches, a concurrent triangulation mixed method design. The phases of data collection are two including surveys and focus group discussions. Generally, the result shows that the Sarawakian have a new consciousness of the national history.

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“…The uk lines thus ended up with their nightmare scenario conjured up at the Singapore split: 'two Lines extra instead of only one' . 74 In further critique of neo-colonialist models, local elites had considerable agency in the decolonization process (Stockwell 1998;Thomas, Moore and Butler 2015:343), even 'if some were used as European instruments to "organize" independence in ways conducive to European interests' (Dülffer and Frey Bijdragen tot de Taal-, Land-en Volkenkunde 173 (2017) 208-241 2011:2-3). The configuration of indigenous powerbrokers varied from territory to territory, and this diversity influenced how decolonization compacts were subsequently rejected, accepted, or adapted in post-colonial states.…”

Section: Consequences For Economic Performancementioning

confidence: 99%