August 1971

马来西亚直到 1971 年 8 月才首次明确制定国家文化政策。新政策是政府主办的国家文

化大会的产物，该大会包括 60 份工作文件和约 1000 名受邀参加者，其中大多数是马
来人。 这次大会提出的指导方针建议围绕三个主要原则发展民族文化

In Malaysia, a national cultural planning was not explicitly formulated until August 1971. The
fresh approach was the result of a National Culture Congress, sponsored by the government,
with over a thousand invited participants, the most of whom were Malay, and sixty working
papers. The rules that came out of this Congress suggested that a country's culture be built
around three key principles.

Nowadays,lion dances can now be performed throughout the year, permits may still be
required as they may include collecting donations.

The first National Culture Congress

1. The national culture of Malaysia must be based on the culture of the people
indigenous to the region
2. Elements from other cultures which are suitable and reasonable may be
incorporated into the national culture
3. Islam will be an important element in the national culture

华人对于 1971 年全国文化代表大会制定的民族文化政策似乎没有什么反应。也许这是

因为马华领袖关心解决 1969 年选举中暴露的华人团结问题，而全神贯注于他们自己的
内部改革。在文化代表大会召开前几个月，马华改革派发起了公开集会。根据新颁布
的《煽动叛乱法》逮捕了两名华人政客，这也可能严重抑制了华人对政府颁布的文化
政策的公开讨论。 然而，到了 70 年代末，马来西亚华人的三个问题引起了公众的关
注，为华人参与 1980 年代的民族文化辩论注入了动力。 在每一次事件中，华文报纸
都对这些问题进行了广泛报道，其中包括许多华人政界人士声称支持华人利益的声明。

3 issue
Education
Lion dance
The history of kl

-1974, lion dance performances had welcomed the Malaysian Prime Minister home
following his first visit to China, stimulating increased interest in the lion dance among
Chinese Malaysians.
-1976, a number of influential Chinese politicians and cabinet ministers supported the
organization of the Selangor Federation of Lion Dance Associations, and began to request
national recognition of the lion dance
-1979，Home Affairs Minister, Tan Sri Ghazali Shafie, speaking at a seminar on the role of
Malay Studies in the development of a national identity, declared that "foreign" cultural
elements, such as the Chinese lion dance, could never be accepted as part of Malaysian
national culture. Ghazali Shafie further suggested that changing the lion dance to a tiger
dance accompanied by music from the gong, flute, tabla (Indian drum), or gamelan (Malay
orchestra)
1974 年，马来西亚总理首次访华回国，舞狮表演迎来了马来西亚华人对舞狮的兴趣。
1976 年，一些有影响力的中国政治家和内阁部长支持雪兰莪舞狮协会联合会的组织，
并开始要求国家承认舞狮
1979，1979 年 5 月，内政部长丹斯里·加扎里·沙菲益 (Tan Sri Ghazali Shafie) 在一次关于
马来研究在发展国家认同中的作用的研讨会上发表讲话时，做出了回应，宣称“外
国”文化元素，例如中国狮子 舞蹈永远不可能被接受为马来西亚民族文化的一部分。
安萨里·沙菲益进一步建议，将舞狮改为舞虎，并伴以锣、笛、塔布拉（印度鼓）或加
（马来乐团）的音乐，可能会增强其舞狮的效果。

1980- 80 年代的特点是政府机构和民族政治组织进行了一系列挑衅、回应和反击。 报
纸上也存在关于文化问题的激烈而复杂的辩论，特别是英语星报 对这些问题的持续辩
论和积极示威最终导致了 1987 年政府的镇压

-1981 dec, the current Minister of Culture, Youth, and Sports, DaMokhtar Hashim,
announced that the government intended conduct a review of the ten-year-old national
culture policy in dec
-1981 dec PM Mahathir announced that Malaysia -built on language, one culture policy

华人的反击 solution
1983- cultural Congress held at the Penang Chinese Town Hall in March of 1983. In a twenty-
four-page memorandum,8 representatives of the leading Chinese associations in Malaysia,
including the two major Chinese educationalist groups, outlined their vision of a Malaysian
national culture built on respect and support for cultural diversity.

1) diversity of cultural forms: the fine elements in the culture of each ethnic community
form the foundation of national culture
2) a set of common values: the guidelines to the establishment of a set of common cultural
values are science, democracy, rule of law and patriotism;
3) local colour: the common cultural values must be expressed through the multi-racial
format
4) the process of melding should be consistent with the principle of equality of all ethnic
groups and the method of democratic consultation

The first group of proposals advocated increased Malaysian government support for the
preservation and development of the language, education, and culture of all ethnic
groups
the second recommended the promotion of increased cultural interactions between
Malaysia's ethnic groups in order to foster more common cultural values, and to support
freedom of artistic development and expression
政府的回应 过了几个月后
the Minister of Culture, Youth and Sports, Anwar Ibrahim,- not interested in changing
national culture policy, only concerned with enhancing its implementation
政府无意改变国家文化政策，只关心加强其实施

华人要求-Lee Kim Sai, MCA Youth Chairman and Deputy Minister in the Prime Minister's
Department, once again called for the inclusion of the Chinese lion dance in the national
culture

行动于 1983 年 3 月 27 日在槟城召开了全国华团文化大会，发表了《文化大会宣

言》，并于 3 月 30 日正式向文化、青年及体育部长呈交十五华团领导机构之《国家
文化备忘录》。从 1984 年起，各州中华大会堂轮流举办全国华人文化节，通过发扬
华人文化来丰富国家文化，并昭示马来西亚华人文化不容被边缘化之地位和文化发展
之诉求。

1984-Debate on star newspaper-kua kia siong 沙文主义

next three years, as Malaysians at all levels discussed and debated the issues associated with
Malaysian national culture, new incidents fueled this controversy further. One constant
source of friction was the government's refusal to issue permits for public lion dance
performances other than at Chinese New Year

1990s

1990- The lion dance, while never accorded official status, has been frequently performed
throughout Malaysia in the 1990s with a minimum of government interference, effectively
removing this issue from public debate.

两件事情 导致 culture 事情的缓和

1. The first occurred with the final surrender of the (mainly Chinese) communist
guerrillas, a small group of whom had continued to fight from jungle bases since the
Emergency 共产党投降 1980
2. New Development Plan (NDP) 1990

1997-representatives from major Chinese Malaysian associations reconvened to draft a new

statement on the current cultural situation. The resulting document, completed in October
1997, reiterated the principles of the 1983 Memorandum on National Culture, once again
recommending equal government recognition and financial support for all of Malaysia's
ethnic cultures
马来西亚主要华人协会的代表重新召开会议，起草一份关于当前文化状况的新声明。
最终的文件于 1997 年 10 月完成，重申了 1983 年民族文化备忘录的原则，再次建议政
府对马来西亚所有民族文化给予平等的承认和财政支持
制定的与政府打交道的非对抗策略相当成功，因此他们会等到时机成熟时提出建议。
与此同时，华人社团继续支持和发展自己的文化活动，其中包括一年一度的马来西亚
华人活动

Econimc 的兴起马来西亚大规模建设项目 - 包括被称为世界第一的双子塔 最高的建筑物；

为英联邦运动会； 和新国际机场 全部塑造超现代化的国家形象。 同样，手机的广泛
使用，网络的日益普及城市和城镇的咖啡馆，以及广为人知的发展多媒体超级走廊，
既象征又展示复杂的马来西亚身份明显超越了种族过去的分裂

The main protagonist in these

debates, Kua Kia Soong, strongly endorsed Chinese vernacular
education and Chinese rights regarding cultural preservation. Kua
initiated the discussion with a critique of the Baba Heritage Exhibit
on display at the National Museum, in which he accused
anthropology lecturer Tan Chee Beng of glorifying the Babas as
examples of Chinese integration with Malay culture. Tan denied the
more extreme positions imputed to him by Kua, but nevertheless
proposed that increased communication in the national language
(Malay) among Chinese themselves would enhance national
integration. Questioning Tan's accomodationist position, Kua then
asked rhetorically why the defense of Chinese rights was so often
labeled "cultural chauvinism." Yet the moderation of Tan's stance
was highlighted by contrast with that of the next two authors,
Maznah Mohamed and Johan Saravanamuttu, who dismissed
cultural pluralism as a colonial heritage, advocating the ultimate,
"natural" assimilation of Malaysia's minority cultures into the
dominant (Malay) culture.

nant (Malay) culture.

As the debate in the Star continued, successive writers further
complicated these issues. For example, Mohd Nasir Hashim and K.
S. Jomo emphasized not only the great diversity within each cultural
heritage, but the reality of Western bourgeois dominance of
contemporary Malaysian culture. Nevertheless, these authors
maintained that the prevailing political climate justified the current
defense of vernacular education. Not surprisingly, the issue of
vernacular education consumed much of this debate, with Kua Kia
Soong arguing its educational and cultural merits, while others
questioned its long-term viability. Kua's repeated invocation of the
principle of democratic rights in support of cultural diversity was
strongly challenged by yet another writer, C. J. Chiù, who asserted
that, in reality, political and economic power always determined the
exercise of rights. Pointing to the relatively weak positions of Orang
Asli (aborigine) and Tamil languages and education in Malaysia
when compared with Chinese, Chiù maintained that this was a clear
example of the differential power of ethnic groups to exercise their
rights. Rather than supporting unequal attempts to preserve ethnic
languages and with this ethnic divisions, Chiù championed a society
where Malaysians learned to appreciate each other's change

1988-education
Culture 的一部分
Mahathir-The arrests by the Mahathir administration under the Internal Security Act (ISA)
may have stifled public discussions of national culture issues
MCA-The MCA also continued to give voice to these concerns at its 1989 general assembly
meeting, where it adopted ten resolutions that included calls to revoke all provisions
detrimental to the survival and development of Chinese schools

Stable tension