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What Your Teacher Didn't Tell You: The Annexe Lectures
Farish A. Noor might just be Malaysia's hippest intellectual. His gifts are on full display in these expanded versions of public lectures that he delivered at The Annexe Gallery, Central Market Kuala Lumpur in 2008 and 2009. Find out how 'racial difference' became such a big deal in Malaysia, and contrast this against the way our distant ancestors lived. Discover the hidden stories of the keris, Hang Tuah and PAS. There's also quite a bit of sex. Erudite, impassioned and sometimes plain naughty, What Your Teacher Didn't Tell You is a stimulating plunge into aspects of our past that have been kept from us. There's even a bonus chapter! Illustrated with dozens of sepia-toned photographs, many from the author's collection of antiques
288 pages, Paperback
First published January 1, 2009
52 people are currently reading
601 people want to read
About the author
Farish A. Noor
25 books106 followersDr. Farish Ahmad Noor (born 15 May 1967 in Georgetown, Penang, Malaysia) is a Malaysian political scientist and historian and is presently a Senior Fellow at the Nanyang Technological University in Singapore. At the NTU he is part of the research cluster on the contemporary development of trans-national religio-political networks across South and Southeast Asia, where he is studying the phenomenon of Muslim, Christian, Hindu and Buddhist religio-political mobilisation in the public domain.
He was formerly attached to Zentrum Moderner Orient (Centre for Modern Oriental Studies) in Berlin, Germany, Sciences-Po Paris, the Institute for the Study of Muslim Society (ISIMM, Ecole des haute etudes et sciences sociale, EHESS), Paris and the International Institute for the Study of the Muslim World (ISIM), Leiden, Netherlands. Dr. Noor's teaching credits include the Centre for Civilisational Dialogue, University of Malaya, the Institute for Islamic Studies, Free University Berlin, Sunan Kalijaga Islamic University (Jogjakarta), Muhamadiyah University Surakarta and Nanyang Technological University presently.
At NTU/RSIS he teaches two courses: (1) History, Society and Politics of Malaysia and (2) Introduction to Discourse Analysis. The first is part of the RSIS area studies curricula (which also covers Indonesia) while the second is a foundational course in Philosophy of Language, Linguistics and Semiotics with a heavy emphasis on Critical Theory as developed by the Essex School of Discourse Analysis.
He received his BA in Philosophy & Literature from the University of Sussex in 1989, before studying for an MA in Philosophy at the same University in 1990, an MA in South-East Asian Studies at the School of Oriental and African Studies in London, before completing his PhD at the University of Essex in 1997 in the field of governance and politics.
Dr Noor also runs a research site www.othermalaysia.org along with Dr Yusseri Yusoff, which looks at the history of Malaysia from an alternative, deconstructive angle and which attempts to demonstrate the constructiveness and contingency behind historical development, particularly of nation-states from the pre-colonial to post-colonial era.
Over the past ten years he has also been researching the phenomenon of transnational and translocal religio-political movements, including missionary movements such as the Tablighi Jama'at and its networks from South to Southeast Asia; as well as the development of religio-politics in South and Southeast Asia, looking at the rise of Muslim, Christian and Hindu political-religious revivalism in particular.
His other interests include antiques and material history, and he has written about the plastic arts of Southeast Asia, focusing on things such as the Indonesian-Malaysian keris to the development of woodcarving and architecture.
Farish has also appeared in the semi-documentary film The Big Durian (film), directed by Amir Muhammad.
He was formerly attached to Zentrum Moderner Orient (Centre for Modern Oriental Studies) in Berlin, Germany, Sciences-Po Paris, the Institute for the Study of Muslim Society (ISIMM, Ecole des haute etudes et sciences sociale, EHESS), Paris and the International Institute for the Study of the Muslim World (ISIM), Leiden, Netherlands. Dr. Noor's teaching credits include the Centre for Civilisational Dialogue, University of Malaya, the Institute for Islamic Studies, Free University Berlin, Sunan Kalijaga Islamic University (Jogjakarta), Muhamadiyah University Surakarta and Nanyang Technological University presently.
At NTU/RSIS he teaches two courses: (1) History, Society and Politics of Malaysia and (2) Introduction to Discourse Analysis. The first is part of the RSIS area studies curricula (which also covers Indonesia) while the second is a foundational course in Philosophy of Language, Linguistics and Semiotics with a heavy emphasis on Critical Theory as developed by the Essex School of Discourse Analysis.
He received his BA in Philosophy & Literature from the University of Sussex in 1989, before studying for an MA in Philosophy at the same University in 1990, an MA in South-East Asian Studies at the School of Oriental and African Studies in London, before completing his PhD at the University of Essex in 1997 in the field of governance and politics.
Dr Noor also runs a research site www.othermalaysia.org along with Dr Yusseri Yusoff, which looks at the history of Malaysia from an alternative, deconstructive angle and which attempts to demonstrate the constructiveness and contingency behind historical development, particularly of nation-states from the pre-colonial to post-colonial era.
Over the past ten years he has also been researching the phenomenon of transnational and translocal religio-political movements, including missionary movements such as the Tablighi Jama'at and its networks from South to Southeast Asia; as well as the development of religio-politics in South and Southeast Asia, looking at the rise of Muslim, Christian and Hindu political-religious revivalism in particular.
His other interests include antiques and material history, and he has written about the plastic arts of Southeast Asia, focusing on things such as the Indonesian-Malaysian keris to the development of woodcarving and architecture.
Farish has also appeared in the semi-documentary film The Big Durian (film), directed by Amir Muhammad.
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Displaying 1 - 30 of 59 reviews
February 14, 2013
Impressive. Itu yang aku mahu katakan. Farish Noor membuka minda kita pada hal-hal yang kontroversi - keris, perkauman, seksualiti orang Asia, sosialisme PAS, dan akhir sekali, Hang Tuah - dan menghubung kaitkannya dengan sejarah kita.
Beliau cuba memberitahu kita bahwa masyarakat kita yang lampau, yakni pra-penjajahan, mempunyai budaya yang terbuka dan bersifat kosmopolitan. Keris dikatakan penting untuk beberapa adat Hindu-Buddha, dan Hang Tuah bukanlah seorang pahlawan yang bernafsukan perkauman semata. Malah Hang Tuah lebih dari itu. PAS yang kita kenal sekarang bukanlah PAS ketika penubuhannya, yang dimana mereka lebih progresif dan pantas menerima idea dan berhujah.
Sejarah, seperti yang ditulis Dan Brown dalam The Da Vinci Code - adalah cerita yang ditulis oleh orang yang menang. Ini adalah sisi cerita orang yang kalah dalam pertembungan yang lalu, merasuki minda intelektual Farish Noor dan menceritakan semula kisah-kisah yang mahu dipadam oleh mereka yang menang.
Beliau cuba memberitahu kita bahwa masyarakat kita yang lampau, yakni pra-penjajahan, mempunyai budaya yang terbuka dan bersifat kosmopolitan. Keris dikatakan penting untuk beberapa adat Hindu-Buddha, dan Hang Tuah bukanlah seorang pahlawan yang bernafsukan perkauman semata. Malah Hang Tuah lebih dari itu. PAS yang kita kenal sekarang bukanlah PAS ketika penubuhannya, yang dimana mereka lebih progresif dan pantas menerima idea dan berhujah.
Sejarah, seperti yang ditulis Dan Brown dalam The Da Vinci Code - adalah cerita yang ditulis oleh orang yang menang. Ini adalah sisi cerita orang yang kalah dalam pertembungan yang lalu, merasuki minda intelektual Farish Noor dan menceritakan semula kisah-kisah yang mahu dipadam oleh mereka yang menang.
February 5, 2010
Finished this book yesterday and I enjoyed it thoroughly, especially the chapter/lecture entitled 'From Pigafetta to Panji' and 'Hang Tuah The Pacifist'. A must have for every curious Malaysian who wants to know a wee bit more that what their teacher taught in school.
September 6, 2011
I first heard about Farish Noor when I was procrastinating from my uni work. Browsing through articles of anti-incumbent government sentiments which are mostly gibberish and unsubstantiated, reading his work is like a ‘Mr.Darcy moment’. *swoon* *giggle* *swoon* Reading Noor’s articulate and immaculate analysis on our national predicament is both extremely erotic and refreshingly intellectual. Throughout the book, I often imagine him handing out the lecture while I’ll be in the front row seat listening intently… hmm I wonder if I can marry him, and convert to a muslim at the same time and thus being able to have Noor as my 2nd husband…
The first chapter I read was “From Pigafetta to Panji-Revisiting History of Sexuality in SE Asia in the Hikayat Panji Semirang”. Topic was very enlightening, certainly not allowed in schools or masjids. Details like men with pierced penises, displaying erected wares in the public was a norm, and western travellers being shocked in disgust with our so-called ‘budaya kuning’ culture.
The rest of the chapters carried the similar undertones whereby; what we are familiar with in our daily conducts in Malaysia are simply bollocks and BSes that are imposed on us by any group in power who are intent in keeping things comfortable for their convenience. Be it religious groups, political parties or both. =) If schools allow chapter 2 and 3 in the syllabus, our negara will got harapan and will bermaju.
Any political affecianados and lovers of Malaysian history will fall for this book. I regret leaving it back in Malaysia, it is worthy of re-reading. Mind you, the book is not a light read, each chapter is akin to an academic journal. It has a bibliography! Page 279! *swoonswoon*
Lastly, if your Malay isn’t proficient enough, you may find yourself in the shithouse. Recommend to get a dictionary to accompany you.
The first chapter I read was “From Pigafetta to Panji-Revisiting History of Sexuality in SE Asia in the Hikayat Panji Semirang”. Topic was very enlightening, certainly not allowed in schools or masjids. Details like men with pierced penises, displaying erected wares in the public was a norm, and western travellers being shocked in disgust with our so-called ‘budaya kuning’ culture.
The rest of the chapters carried the similar undertones whereby; what we are familiar with in our daily conducts in Malaysia are simply bollocks and BSes that are imposed on us by any group in power who are intent in keeping things comfortable for their convenience. Be it religious groups, political parties or both. =) If schools allow chapter 2 and 3 in the syllabus, our negara will got harapan and will bermaju.
Any political affecianados and lovers of Malaysian history will fall for this book. I regret leaving it back in Malaysia, it is worthy of re-reading. Mind you, the book is not a light read, each chapter is akin to an academic journal. It has a bibliography! Page 279! *swoonswoon*
Lastly, if your Malay isn’t proficient enough, you may find yourself in the shithouse. Recommend to get a dictionary to accompany you.
August 9, 2011
Encountered a lot of "Never knew that" moments in reading this book, providing for some useful knowledge.
The author desires to make 'true' history more accessible to the Malaysian public, by taking it down from the ivory towers and making it more palatable to the Joe Malaysian Public. But how accessible can it possibly be when the writing is so reminiscent of boring text books, using bombastic, academia-like language? It does not make for a riveting read when one has to check the dictionary ever so often. Is it really written for Joe Public?
The other thing about this book is that it looks like a 'pretty' book but heavily marred by punctuation errors and missing words. One example, on page 249, on the last paragraph, fifth line from the bottom, I think there's a word missing after Malay.
It uses a lot of photographs and images which do not have captions (I would've like to know where the photos come from or even see credit given to the owners of those photos).
Also, there are Malay text being used throughout, particularly ancient Malay in the last chapter. It would've been nice if there were English translations for them. I mean, I understand them but maybe there are others who don't.
Other than my anal comments, it's an interesting read.
The author desires to make 'true' history more accessible to the Malaysian public, by taking it down from the ivory towers and making it more palatable to the Joe Malaysian Public. But how accessible can it possibly be when the writing is so reminiscent of boring text books, using bombastic, academia-like language? It does not make for a riveting read when one has to check the dictionary ever so often. Is it really written for Joe Public?
The other thing about this book is that it looks like a 'pretty' book but heavily marred by punctuation errors and missing words. One example, on page 249, on the last paragraph, fifth line from the bottom, I think there's a word missing after Malay.
It uses a lot of photographs and images which do not have captions (I would've like to know where the photos come from or even see credit given to the owners of those photos).
Also, there are Malay text being used throughout, particularly ancient Malay in the last chapter. It would've been nice if there were English translations for them. I mean, I understand them but maybe there are others who don't.
Other than my anal comments, it's an interesting read.
January 18, 2016
4/5 stars.
WYTDTY comprises a series of lectures on history of the Southeast Asia ; Keris, sexuality, politics and Hang Tuah. Basically, it revolves on how Malaysia has lost its racial inheritance due to British colonization and ethno nationalist politics. Encountered a lot of omg-baru-tahu moment - gila enlightening, I never thought Malaysian history could be this colourful.
I would never look at Keris the same way again.
WYTDTY comprises a series of lectures on history of the Southeast Asia ; Keris, sexuality, politics and Hang Tuah. Basically, it revolves on how Malaysia has lost its racial inheritance due to British colonization and ethno nationalist politics. Encountered a lot of omg-baru-tahu moment - gila enlightening, I never thought Malaysian history could be this colourful.
I would never look at Keris the same way again.
February 4, 2015
berjaya habiskan dalam masa dua hari saja. Simply tak boleh nak berhenti daripada membacanya.
Dr Farish Noor, permata Malaysia paling berharga
Dr Farish Noor, permata Malaysia paling berharga
February 2, 2015
This review will be titled, "What your Daughter didn't Tell you" because if my Mom (or anyone else who knows me for that matter) is aware of what I was reading, there will certainly be raised eyebrows. (All Mom knows is that I'm reading a history book, which is technically true). Suffice to say, this is a book I won't recommend to my thirteen to fifteen-year-old students. (Although there is nothing wrong if one were to read the book objectively, I cannot imagine my students with their raging hormones being capable of doing exactly that). Let's just say I will never look at the keris the same way again.
Sexual contents aside (and they weren't that much anyway), although I find some parts enlightening, for the most part, the book was boring. If it wasn't because of my interest in the topics the book promised to deliver or because I have read his other works before, I might not have persevered reading more than than the first few pages. My mind kept wandering somewhere else as I read the book - a sign that I should stop wasting my time. I finally did.
I think it is because the ideas are not well-organised or clear. I kept wondering, "What is your point?" as I read the book. The basis of his arguments are also not convincing enough for me. And the academic style of writing was a huge turn off as well. This author should stick to what he does best - writing in a direct, simple and frank style that comes across as sincerely from the heart. This book fails to do just that.
Would I recommend this book to anyone? Sure, if you are interested in reading alternative views on Malaysian history and are willing to wade through all the convoluted mumbo jumbo. However, don't pick it up if you in the mood for a lighter read or if you are in the middle of wading through other convoluted academic writings for your thesis (which was the mistake that I made).
On a side note, for those who are against racial politics (which is the message that I think this book was trying to send), I recommend the book 'Interlok' by Abdullah Hussain. It's in Malay though.
I actually finished the book because I had nothing else to read at the moment. I am therefore revising my review from one star to two stars because the chapter on PAS was very, very interesting and actually easy to understand without requiring much background or academically challenging words.
Sexual contents aside (and they weren't that much anyway), although I find some parts enlightening, for the most part, the book was boring. If it wasn't because of my interest in the topics the book promised to deliver or because I have read his other works before, I might not have persevered reading more than than the first few pages. My mind kept wandering somewhere else as I read the book - a sign that I should stop wasting my time. I finally did.
I think it is because the ideas are not well-organised or clear. I kept wondering, "What is your point?" as I read the book. The basis of his arguments are also not convincing enough for me. And the academic style of writing was a huge turn off as well. This author should stick to what he does best - writing in a direct, simple and frank style that comes across as sincerely from the heart. This book fails to do just that.
Would I recommend this book to anyone? Sure, if you are interested in reading alternative views on Malaysian history and are willing to wade through all the convoluted mumbo jumbo. However, don't pick it up if you in the mood for a lighter read or if you are in the middle of wading through other convoluted academic writings for your thesis (which was the mistake that I made).
On a side note, for those who are against racial politics (which is the message that I think this book was trying to send), I recommend the book 'Interlok' by Abdullah Hussain. It's in Malay though.
I actually finished the book because I had nothing else to read at the moment. I am therefore revising my review from one star to two stars because the chapter on PAS was very, very interesting and actually easy to understand without requiring much background or academically challenging words.
September 12, 2016
Selamat Hari Raya Aidil Adha
Taqabalallahu minn wa minkum
[ What Your Teacher Didn't Tell You Volume 1 by Farish A. Noor ]
Daripada Kulit Depan
"These lectures (in Central Market, Kuala Lumpur) by Malaysia's most articulate and persistent social critic lay bare some truhts behind Asia's
most hard-to-untangle society by deconstructing its history and cultural tales.
[The Wall Street Journal]
Sebenarnya ingin menulis dan memuat naik reviu buku ini lewat sedikit tetapi apakan daya, rasa teruja selepas selesai membaca buku ini.
Ini buku pertama saya baca tulisan daripada Farish A. Noor. Saya mula-mula mengenali nama penulis melalui hebahan mengenai tulisan beliau
tentang Parti Islam Semalaysia (PAS) namun aku tidak pernah membaca buku tersebut.
Kebetulan, nak dijadikan jodoh, bertemu dengan buku ini di rumah abangku. Buku ini dibeli di Big Bad Woof Booksale. Tajuknya menarik, dan senarai kandungannya pun menarik.
Saya tidak pasti bagaimana ingin "describe" mengenai penulisan beliau. Saya fikir, lebih berbentuk naratif berbanding buku-buku sejarah yang pernah saya baca. Mungkin sebab itu
aliran pembacaan menjadi lancar.
Apapun, Saya akan teruskan dengan penulisan reviu saya.
---
Buku ini terbahagi kepada beberapa bahagian. "Public Lecture" dalam buku ini disampaikan antara 1 March 2006 hingga September 2009.
Senarai kandungannya adalah seperti berikut:-
1. Pity The Poor Keris
2. The Lost Tribes of Malaysia
3. Of Rajas, Maharajas, Dewarajas, and Kerajaan
4. From Pigafetta to Panji
5. The Red-Green Alliance
6. Hang Tuah the Pacifist
Sejujurnya, pada mula-mula melihat senarai kandungan ini, yang menarik perhatian aku hanyalah nombor 1 dan nombor 3. Tidak pasti mengapa, aku tidak berapa tertarik dengan kisah hang tuah yang aku pernah dengar sebelum ini.
Namun, selepas selesai membaca buku ini, aku boleh katakan aku meminati semua bab. Cuma mungkin aku berpendapat bab 5 (The Red-Green Alliance) yang disenaraikan sebagai penceritaan tentang Parti Islam Semalaysia(PAS) perlu ditukar
kepada kisah Burhanuddin Al-Helmy kerana penulis lebih memfokuskan tentang individu tersebut.
Namun, hanya itu satu perkara sahaja yang aku rasa perlukan penambahbaikan. Aku berpendapat penulisan yang lain sebagai sangat memuaskan.
Seperti nama bab tersebut, bab 1 menceritakan mengenai sejarah keris. Apabila menyebut tentang keris, boleh dikatakan hampir semua orang akan kaitkan dengan satu bangsa. Senjata ini sering digunakan
pada logo, bendera, majlis-majlis Melayu terutamanya.
Namun, penulis berhujah sejarah keris bukanlah ekslusif kepada Melayu. Jauh sekali. Sejarah keris mempunyai asal usul Hindu-Buddhism sejak beribu-ribu tahun dahulu. Bezanya dengan keris sekarang adalah dari segi
"design" keris tersebut. Keris asal Hindu-Buddhism mempunyai unsur-unsur ketuhanan. Namun, beberapa tahun kebelakangan ini, keris menjadi simbol ekslusif bagi satu kaum sahaja. Dalam bab ini Farish A. Noor menyentuh tentang permasalahan ini.
Dalam bab kedua,penulis menceritakan tentang pembinaan politik berasaskan bangsa sejak zaman kolonial hingga ke zaman sekarang.
Penulis berhujah politik berasaskan bangsa ini merupakan peninggalan daripada penjajah British untuk kepentingan mereka. Beliau memetik beberapa kata-kata daripada pegawai-pegawai British yang terlibat dalam proses "social engineering" ini untuk menguatkan hujah beliau.
Penulis menutup bab ini dengan bertanyakan satu soalan retorik:-
"We are still unable to answer the simplest of questions: What is a Malaysian and what does a Malaysian look like?
Bab Ketiga sedikit sebanyak ada kesinambungannya dengan bab kedua.
Bab ini menceritakan tentang Politik Feudalism. Memetik kata-kata dalam bab ini:
"Four Thousand Years of Feudal Politics rom Majapahit to Malaysia Today".
Penulis berhujah bahawa politik feudal merupakan pengaruh daripada Tamadun India. Tamadun India menggunakan konsep raja diberi mandat ketuhanan untuk memerintah. Hal ini boleh dilihat melalui penggunaan kosa kata seperti Maharaja dan Dewaraja.
Dari satu segi, Malaysia moden walaupun pada dasarnya mengamalkan Demokrasi Berparlimen, namun, pengaruh feudalisme masih lagi memberi kesan dalam pemerintahan. Perkataan Ke-Raja-An sendiri masih lagi menggambarkan pengaruh epistimologi Hindu-Buddha.
Naratif yang digunakan pra-Merdeka dan pasca-Merdeka mempunyai persamaan yakni bersifat elitist-sentrik. Hal ini bukan sahaja di Malaysia, tetapi juga di negara-negara Asia Tenggara lain.
Bab Keempat pula lebih menceritakan tentang sejarah seksualiti di Asia Tenggara. Saya akan "skip" bab ini.
Bab Kelima, seperti yang dinyatakan sebelum ini, lebih kepada perkembangan politik dan ideologi Burhanuddin Al-Helmy daripada mengenai PAS. Bermula daripada latar belakang keluarga beliau, kepada perkembangan pendidikan dan pemikiran, seterusnya penglibatan dalam politik. Walaupun beliau pernah terlibat dalam parti dan gerakan berhaluan kiri
seperti KMM dan PKMM, namun yang membezakan beliau dengan aktivis berhaluan kiri lain adalah dari segi idelogi Islam yang dibawanya. Hal ini menyebabkan berlaku beberapa pertelingkahan antara beliau dengan ahli-ahli lain. Setelah sekian lama, beliau dijemput untuk memimpin Pas. Pada masa tersebut, gandingan beliau dengan Dr Zulkeflee Muhammad menyaksikan perkembangan yang memberangsakan untuk PAS.
Namun, hayat beliau tidak bertahan lama. Hal yang sama juga kepada Timbalan beliau, Dr. Zulkiflee Muhammad yang meninggal awal.
Bab Keenam menceritakan tentang Hang Tuah. Sejujurnya sebelum membaca bab ini, aku hanya kenal Hang Tuah sebagai seorang pahlawan yang setia dan patuh kepada raja sahaja. Namun, selepas membaca bab ini, baru aku tahu bahawa Hikayat Hang Tuah terbahagi kepada dua bahagian. Yang pertama yang mengisahkan tentang Hang Tuah sebagai pahlawan yang gagah perkasa dan taat setia, diakhiri dengan konfliknya dengan Hang Jebat. Namun, rupa-rupanya masih ada
bab kedua yang menceritakan kisah Hang Tuah sebagai duta kerajaan Melaka. Dan kisah perjalanan Hang Tuah sebagai duta merupakan satu kisah yang sangat menarik, di mana Hikayat tersebut mengisahkan kebijaksanaan ilmu diplomatik dan keupayaan Hang Tuah bertutur dalam pelbagai bahasa (Siam,India,Turki). Bab kedua ini memberi pengajaran tentang kesan pengembaraan terhadap kematangan seseorang.
Menariknya, akhirnya Hang Tuah hidup sebagai "ascetic". Walaupun kisah ini sekadar satu hikayat, tetapi pengajaran daripada kisah bab kedua ini aku kira lebih memberangsangkan daripada kisah bab pertama yang mengenengahkan kepahlawanan Hang Tuah.
--
Overall. 4.5/5
*Saya berundur dengan hormat*
Taqabalallahu minn wa minkum
[ What Your Teacher Didn't Tell You Volume 1 by Farish A. Noor ]
Daripada Kulit Depan
"These lectures (in Central Market, Kuala Lumpur) by Malaysia's most articulate and persistent social critic lay bare some truhts behind Asia's
most hard-to-untangle society by deconstructing its history and cultural tales.
[The Wall Street Journal]
Sebenarnya ingin menulis dan memuat naik reviu buku ini lewat sedikit tetapi apakan daya, rasa teruja selepas selesai membaca buku ini.
Ini buku pertama saya baca tulisan daripada Farish A. Noor. Saya mula-mula mengenali nama penulis melalui hebahan mengenai tulisan beliau
tentang Parti Islam Semalaysia (PAS) namun aku tidak pernah membaca buku tersebut.
Kebetulan, nak dijadikan jodoh, bertemu dengan buku ini di rumah abangku. Buku ini dibeli di Big Bad Woof Booksale. Tajuknya menarik, dan senarai kandungannya pun menarik.
Saya tidak pasti bagaimana ingin "describe" mengenai penulisan beliau. Saya fikir, lebih berbentuk naratif berbanding buku-buku sejarah yang pernah saya baca. Mungkin sebab itu
aliran pembacaan menjadi lancar.
Apapun, Saya akan teruskan dengan penulisan reviu saya.
---
Buku ini terbahagi kepada beberapa bahagian. "Public Lecture" dalam buku ini disampaikan antara 1 March 2006 hingga September 2009.
Senarai kandungannya adalah seperti berikut:-
1. Pity The Poor Keris
2. The Lost Tribes of Malaysia
3. Of Rajas, Maharajas, Dewarajas, and Kerajaan
4. From Pigafetta to Panji
5. The Red-Green Alliance
6. Hang Tuah the Pacifist
Sejujurnya, pada mula-mula melihat senarai kandungan ini, yang menarik perhatian aku hanyalah nombor 1 dan nombor 3. Tidak pasti mengapa, aku tidak berapa tertarik dengan kisah hang tuah yang aku pernah dengar sebelum ini.
Namun, selepas selesai membaca buku ini, aku boleh katakan aku meminati semua bab. Cuma mungkin aku berpendapat bab 5 (The Red-Green Alliance) yang disenaraikan sebagai penceritaan tentang Parti Islam Semalaysia(PAS) perlu ditukar
kepada kisah Burhanuddin Al-Helmy kerana penulis lebih memfokuskan tentang individu tersebut.
Namun, hanya itu satu perkara sahaja yang aku rasa perlukan penambahbaikan. Aku berpendapat penulisan yang lain sebagai sangat memuaskan.
Seperti nama bab tersebut, bab 1 menceritakan mengenai sejarah keris. Apabila menyebut tentang keris, boleh dikatakan hampir semua orang akan kaitkan dengan satu bangsa. Senjata ini sering digunakan
pada logo, bendera, majlis-majlis Melayu terutamanya.
Namun, penulis berhujah sejarah keris bukanlah ekslusif kepada Melayu. Jauh sekali. Sejarah keris mempunyai asal usul Hindu-Buddhism sejak beribu-ribu tahun dahulu. Bezanya dengan keris sekarang adalah dari segi
"design" keris tersebut. Keris asal Hindu-Buddhism mempunyai unsur-unsur ketuhanan. Namun, beberapa tahun kebelakangan ini, keris menjadi simbol ekslusif bagi satu kaum sahaja. Dalam bab ini Farish A. Noor menyentuh tentang permasalahan ini.
Dalam bab kedua,penulis menceritakan tentang pembinaan politik berasaskan bangsa sejak zaman kolonial hingga ke zaman sekarang.
Penulis berhujah politik berasaskan bangsa ini merupakan peninggalan daripada penjajah British untuk kepentingan mereka. Beliau memetik beberapa kata-kata daripada pegawai-pegawai British yang terlibat dalam proses "social engineering" ini untuk menguatkan hujah beliau.
Penulis menutup bab ini dengan bertanyakan satu soalan retorik:-
"We are still unable to answer the simplest of questions: What is a Malaysian and what does a Malaysian look like?
Bab Ketiga sedikit sebanyak ada kesinambungannya dengan bab kedua.
Bab ini menceritakan tentang Politik Feudalism. Memetik kata-kata dalam bab ini:
"Four Thousand Years of Feudal Politics rom Majapahit to Malaysia Today".
Penulis berhujah bahawa politik feudal merupakan pengaruh daripada Tamadun India. Tamadun India menggunakan konsep raja diberi mandat ketuhanan untuk memerintah. Hal ini boleh dilihat melalui penggunaan kosa kata seperti Maharaja dan Dewaraja.
Dari satu segi, Malaysia moden walaupun pada dasarnya mengamalkan Demokrasi Berparlimen, namun, pengaruh feudalisme masih lagi memberi kesan dalam pemerintahan. Perkataan Ke-Raja-An sendiri masih lagi menggambarkan pengaruh epistimologi Hindu-Buddha.
Naratif yang digunakan pra-Merdeka dan pasca-Merdeka mempunyai persamaan yakni bersifat elitist-sentrik. Hal ini bukan sahaja di Malaysia, tetapi juga di negara-negara Asia Tenggara lain.
Bab Keempat pula lebih menceritakan tentang sejarah seksualiti di Asia Tenggara. Saya akan "skip" bab ini.
Bab Kelima, seperti yang dinyatakan sebelum ini, lebih kepada perkembangan politik dan ideologi Burhanuddin Al-Helmy daripada mengenai PAS. Bermula daripada latar belakang keluarga beliau, kepada perkembangan pendidikan dan pemikiran, seterusnya penglibatan dalam politik. Walaupun beliau pernah terlibat dalam parti dan gerakan berhaluan kiri
seperti KMM dan PKMM, namun yang membezakan beliau dengan aktivis berhaluan kiri lain adalah dari segi idelogi Islam yang dibawanya. Hal ini menyebabkan berlaku beberapa pertelingkahan antara beliau dengan ahli-ahli lain. Setelah sekian lama, beliau dijemput untuk memimpin Pas. Pada masa tersebut, gandingan beliau dengan Dr Zulkeflee Muhammad menyaksikan perkembangan yang memberangsakan untuk PAS.
Namun, hayat beliau tidak bertahan lama. Hal yang sama juga kepada Timbalan beliau, Dr. Zulkiflee Muhammad yang meninggal awal.
Bab Keenam menceritakan tentang Hang Tuah. Sejujurnya sebelum membaca bab ini, aku hanya kenal Hang Tuah sebagai seorang pahlawan yang setia dan patuh kepada raja sahaja. Namun, selepas membaca bab ini, baru aku tahu bahawa Hikayat Hang Tuah terbahagi kepada dua bahagian. Yang pertama yang mengisahkan tentang Hang Tuah sebagai pahlawan yang gagah perkasa dan taat setia, diakhiri dengan konfliknya dengan Hang Jebat. Namun, rupa-rupanya masih ada
bab kedua yang menceritakan kisah Hang Tuah sebagai duta kerajaan Melaka. Dan kisah perjalanan Hang Tuah sebagai duta merupakan satu kisah yang sangat menarik, di mana Hikayat tersebut mengisahkan kebijaksanaan ilmu diplomatik dan keupayaan Hang Tuah bertutur dalam pelbagai bahasa (Siam,India,Turki). Bab kedua ini memberi pengajaran tentang kesan pengembaraan terhadap kematangan seseorang.
Menariknya, akhirnya Hang Tuah hidup sebagai "ascetic". Walaupun kisah ini sekadar satu hikayat, tetapi pengajaran daripada kisah bab kedua ini aku kira lebih memberangsangkan daripada kisah bab pertama yang mengenengahkan kepahlawanan Hang Tuah.
--
Overall. 4.5/5
*Saya berundur dengan hormat*
May 17, 2018
The ending, in my opinion, was a bit too abrupt. I wanted to read more about Hang Tuah but I guess this means I’ll have to read the hikayat now.
Oh, and the keris chapter just completely blew my mind.
And the chapter regarding Dr Burhanuddin just, I don’t know wHAT TO FEEL AFTER READING THIS BOOK.
You know when you think you know something only to have it ripped away from you unwillingly and replaced by new information? It’s exactly that.
Except it made me understand more and better. I need to read more books like these.
Oh, and the keris chapter just completely blew my mind.
And the chapter regarding Dr Burhanuddin just, I don’t know wHAT TO FEEL AFTER READING THIS BOOK.
You know when you think you know something only to have it ripped away from you unwillingly and replaced by new information? It’s exactly that.
Except it made me understand more and better. I need to read more books like these.
February 6, 2023
As usual, Dr Farish is one of my go to author when I'm in the mood of reading something new. However, if you pick up any of his works basically they're basically on the same topics if not the expansion of the topics. Since this book is quite rare to find nowadays plus the price cost hands and legs my recommendation is to borrow from library (KL library has one) or pick up his other books such as The Other Malaysia etc.
Review panjang, nanti nanti lah.
Review panjang, nanti nanti lah.
December 3, 2024
Especially enjoyed reading about the deifying of governments & PAS’ history as a left-winged party. Would recommend to anyone who wants to know more about Malaysia.
May 12, 2025
This work challenges the fundamental assumptions of what most Malaysian thought of what Malaysians are made of. That we are more plural, more inter crossed than what the government would like us to think, that dividing lines amongst races are more an artificial construct than we would like to admit.
April 10, 2013
Buku ini sangat mengagumkan. Sesuai dengan tajuknya "What Your Teacher Didn't Tell You". Kisah-kisah dalam buku ni memang tidak dijumpai dalam buku sejarah mainstream. Isu-isu seperti isu keris, konsep feudal, politik bangsa, homoseksualiti, PAS dan Hang Tuah diangkat dan dikaitkan dengan sejarah lampau.
Farish Noor cuba menyampaikan kepada kita bahawa keris yang suatu ketika dulu merupakan salah satu alat penting dalam istiadat Hindu-Buddha berevolusi menjadi lambang orang melayu. Seterusnya berkenaan isu feudal maharaja dan dewaraja yang bermula dari Majapahit hingga ke Malaysia hari ini.
Kemudian kita dibawa pula meneliti sejarah politik bangsa yang bermula dari zaman kolonial hinggalah ke alam politik masa kini. Konsep bangsa terus dimainkan dan dilagukan. Seterusnya kita menjengah ke arah homoseksualiti yang dianggap budaya buruk dan jahat berasal dari barat walhal sejarahnya sudah lama bertapak di Asia Tenggara - dalam buku ini Hikayat Panji Semirang.
PAS yang kini menjadi salah satu parti pembangkang di negara kita diceritakan sejarahnya oleh Farish Noor. Bagaimana suatu ketika dahulu PAS dilabel kolot dan sedikit demi sedikit berubah ke arah gerakan yang progresif di bawah pimpinan Burhanuddin Al Helmi.
Kisah Hang Tuah antara kisah yang menarik perhatian saya kerana suatu ketika dahulu saya sering dimomokkan dengan kisah Hang Tuah sebagai pejuang perkauman. Kisah Hang Tuah dalam buku ini adalah sisi lain Hang Tuah yang sering kita terlepas pandang.
Farish Noor cuba menyampaikan kepada kita bahawa keris yang suatu ketika dulu merupakan salah satu alat penting dalam istiadat Hindu-Buddha berevolusi menjadi lambang orang melayu. Seterusnya berkenaan isu feudal maharaja dan dewaraja yang bermula dari Majapahit hingga ke Malaysia hari ini.
Kemudian kita dibawa pula meneliti sejarah politik bangsa yang bermula dari zaman kolonial hinggalah ke alam politik masa kini. Konsep bangsa terus dimainkan dan dilagukan. Seterusnya kita menjengah ke arah homoseksualiti yang dianggap budaya buruk dan jahat berasal dari barat walhal sejarahnya sudah lama bertapak di Asia Tenggara - dalam buku ini Hikayat Panji Semirang.
PAS yang kini menjadi salah satu parti pembangkang di negara kita diceritakan sejarahnya oleh Farish Noor. Bagaimana suatu ketika dahulu PAS dilabel kolot dan sedikit demi sedikit berubah ke arah gerakan yang progresif di bawah pimpinan Burhanuddin Al Helmi.
Kisah Hang Tuah antara kisah yang menarik perhatian saya kerana suatu ketika dahulu saya sering dimomokkan dengan kisah Hang Tuah sebagai pejuang perkauman. Kisah Hang Tuah dalam buku ini adalah sisi lain Hang Tuah yang sering kita terlepas pandang.
November 26, 2016
Sangat tersentuh dengan rumusan bab 6, yang cuba untuk melakukan dekonstruksi terhadap imej Hang Tuah yang umum dikenali sebagai lambang keagungan bangsa Melayu dan kepatuhan membuta tuli terhadap kerabat diraja. Ini dikuatkan dengan motto Hang Tuah yang terkenal, " Takkan Melayu hilang di dunia".
Penulis mendedahkan Hang Tuah yang kebanyakan kita kenali hanya bersumberkan bahagian pertama hikayat beliau tanpa pernah membaca bahagian kedua yang meriwayatkan pengembaraan beliau ke tanah India, China, Arab, Turki dan Siam. Di mana-mana tanah yang dikunjungi beliau, Hang Tuah tidak pernah terasa asing dengan bangsa-bangsa ini malahan merasakan beliau ialah sebahagian daripada mereka. Sebagai contoh, apabila diminta untuk bertemu Maharaja China oleh raja tanah Keling, beliau membahasakan dirinya sebagai delegasi kerajaan Keling dan bukannya Kesultanan Melayu Melaka. Tiada rasa kemelayuan beliau sebagai penghalang untuk merasakan kebersamaan bersama bangsa lain.
Maka, motto Hang Tuah perlu ditafsirkan semula kepada, "Takkan Melayu merasa hilang (asing) di dunia". Di mana-mana pelusuk dunia kita bisa anggap sebagai tanah air selagi mana kita sanggup memahami bangsa dan budaya lain dengan jujur dan adil, bukan dengan kacamata perkauman yang sempit seperti yang dilaung-laungkan oleh sebahagian elit Melayu yang kononnya mengikuti jejak langkah Hang Tuah.
Penulis mendedahkan Hang Tuah yang kebanyakan kita kenali hanya bersumberkan bahagian pertama hikayat beliau tanpa pernah membaca bahagian kedua yang meriwayatkan pengembaraan beliau ke tanah India, China, Arab, Turki dan Siam. Di mana-mana tanah yang dikunjungi beliau, Hang Tuah tidak pernah terasa asing dengan bangsa-bangsa ini malahan merasakan beliau ialah sebahagian daripada mereka. Sebagai contoh, apabila diminta untuk bertemu Maharaja China oleh raja tanah Keling, beliau membahasakan dirinya sebagai delegasi kerajaan Keling dan bukannya Kesultanan Melayu Melaka. Tiada rasa kemelayuan beliau sebagai penghalang untuk merasakan kebersamaan bersama bangsa lain.
Maka, motto Hang Tuah perlu ditafsirkan semula kepada, "Takkan Melayu merasa hilang (asing) di dunia". Di mana-mana pelusuk dunia kita bisa anggap sebagai tanah air selagi mana kita sanggup memahami bangsa dan budaya lain dengan jujur dan adil, bukan dengan kacamata perkauman yang sempit seperti yang dilaung-laungkan oleh sebahagian elit Melayu yang kononnya mengikuti jejak langkah Hang Tuah.
September 28, 2016
Awal 2011, semasa buntu untuk membuat assignment Hubungan Etnik semasa di UM aku dikenalkan dengan buku ni. Buku yang sedap yang menceritakan sisi lain sejarah Malaysia. Aku suka pendekatan Farish A Noor dalam merekonstruksi semula sejarah, terutamanya sejarah Asia Tenggara yang banyak dilakar oleh sarjana Barat atau sarjana tempatan yang kebanyakkanya tidak kritikal dalam mengkritik akibat kolonialisme barat terhadap jati diri dan pemikiran masyarakat peribumi. Menyahut seruan Syed Hussin Alatas, Farish A Noor melihat sejarah, mencerai-ceraikannya dan menyatukan kembali dari kaca mata peribumi yang mengkritik keras tentang cara arus perdana memahami sejarah yang kuat dengan propaganda sebelah pihak tanpa melihatnya secara utuh dan dari semua perspektif. Hal ini sangat dititik beratkan oleh Ibn Khaldun dalam memahami sejarah terutamanya sejarah perlu dituliskan dengan tepat dan benar.
Aku baca kembali buku ini sebagai proses untuk memahami semula sejarah Asia Tenggara terutamanya Malaysia. Buku ni bagus dan sedap walaupun bahasa Inggerisnya tinggi tapi inilah masanya untuk belajar bahasa Inggeris tinggi, takkan selamanya nak di tahap lama ye tak? Huhuhu
Aku baca kembali buku ini sebagai proses untuk memahami semula sejarah Asia Tenggara terutamanya Malaysia. Buku ni bagus dan sedap walaupun bahasa Inggerisnya tinggi tapi inilah masanya untuk belajar bahasa Inggeris tinggi, takkan selamanya nak di tahap lama ye tak? Huhuhu
July 4, 2016
Frankly this is quite a tedious and slow read to me. I personally think that readers need to be equipped with some basics in discourse analysis to comprehend a few chapters especially the deconstruction of Hang Tuah's history as Farish Noor on a few occasions uses esoteric jingos like nodal point and discursive terrain. Although I may disagree with him on his conclusion pertaining to transsexuality in Southeast Asia, I cherish his works as an attempt to deconstruct history from the influence of Orientalism which arguably what we need now in history terrain. Other point that interests me most of this work is his application of social theories in reading history which then spices up my curiosity further. At last, I manage to learn the origin of fluidity as a concept to be applied in understanding identity politics and state formation. 4 stars for this book!
*My last words to stauch skeptics of revisionist works; you guys might not love the last chapter :)
*My last words to stauch skeptics of revisionist works; you guys might not love the last chapter :)
February 16, 2013
Given Malaysia's education system that slates a very slanted view on history, Farish A. Noor's book certainly breathes a gust of fresh air on a topic most students (and adults) find dull. I had joy reading through the book's deeper back-stories of the legendary Hang Tuah; exploring another side of this famed warrior. The history of the keris, the British colony; these are among the few interesting subject Farish A. Noor sheds light on and with his usual quip of humor and light but enjoyable commentary. This is M'sian history in a way you've never seen it before and to be quite honest, I found myself delving more interest into history thanks to this book. It should be on every M'sian's must-read shelf.
March 15, 2016
4.5 stars.
A great read. Never thought Malaysian history could be this colourful. Written in such a witty and interesting way, and sometimes with wry humour. Some oblivious readers may think Farish was serious about them.
However, in my opinion, some parts need more elaboration as some readers may have limited knowledge on Malaysian (and Southeast Asian) history, cultures and language. For example, some quotes taken from historical documents are in Malay (classical Malay especially in the last three chapters), were not translated into English. It is quite a strain to understand them. Understandably, these were taken from Farish Noor's lectures, so it is not logical to put too many long explanations on these things. Audience would fall asleep, obviously.
A great read. Never thought Malaysian history could be this colourful. Written in such a witty and interesting way, and sometimes with wry humour. Some oblivious readers may think Farish was serious about them.
However, in my opinion, some parts need more elaboration as some readers may have limited knowledge on Malaysian (and Southeast Asian) history, cultures and language. For example, some quotes taken from historical documents are in Malay (classical Malay especially in the last three chapters), were not translated into English. It is quite a strain to understand them. Understandably, these were taken from Farish Noor's lectures, so it is not logical to put too many long explanations on these things. Audience would fall asleep, obviously.
February 12, 2014
If you're Malaysian and educated in history in state schools, Farish Noor's lessons are eye opening and timely. They stand as an antidote to the deliberately divisive yet unabashedly vocal communitarian minorities that threaten to devolve Malaysians into little squabbling tribes each obsessed only with their parochial needs and desires. Malaysia stands as one of most successful stories of pluralist society in the world today, but a reminder is needed time and again that such a condition must never be taken for granted. My only criticism of the text is that more effort could been made to simplify and re-phrase academic language (e.g. "discursive economy") to make it more accessible to the casual reader. This would greatly assist the take up of this book by ordinary Malaysians.
November 5, 2014
Kepada rakan yang berminat ulasan sejarah Nusantara yang berbeza, buku ini saya syorkan pada anda. Ia adalah himpunan ucapan Dr Farish Noor di Central Annexe, CM. Ada artikel menarik yang memberikan perspektif yang lain mengenai isu berkaitan Tanah Melayu dan Nusantara secara amnya.
January 29, 2016
Thanks to my bro Kok Hin who lent me this book. An absolute must read.
March 11, 2019
Divided into six chapters (or lectures, might I call it), "What Your Teacher Didn't Tell You" is a collection of public lectures given by Farish Noor from the year 2006 to 2009 at Pasar Seni.
The content of Noor's lectures spans over many different eras in Southeast Asia. From speaking about the history of the keris to the humble beginnings of PAS to the sexual history of Southeast Asia, this is certainly a book for history geeks. Noor's lectures are also structured in a simple to read manner: he details historical events in an orderly and chronological manner which if you think about it, is actually very difficult to do given how rich Southeast Asian history is. His sources are also well referenced and vast, subtly allowing readers to draw their own conclusions regarding his analyses. Apart from history lectures, Noor also embarks on analyzing literary texts (i.e. Hikayat Hang Tuah) gleaning pieces of history from them.
Noor also makes the effort to draw parallels and contradictions of ancient Malaya to Malaysia today. One may not necessarily agree with his opinions and worldviews, but credit must be given to him to be able to present his lectures in such a way that makes them relevant to today's circumstances. On a more personal note, I enjoyed Noor's snarky commentary he sometimes sneaks into his literary and historical analyses (i.e. comparing Hang Tuah's extended stay in Egypt to the extended overseas trips our Ministers often take).
I would recommend this book to Southeast Asian history and literature geeks or if you're looking into finding out more about the history of ancient Malaya not found in our school textbooks. However, I would recommend one reads "From Majapahit to Putrajaya"** first before embarking on "What Your Teacher Didn't Tell You". The former is broken up into smaller and more easily digestible chunks, preparing you to get used to Noor's academic writing style and his use of uncommon words (i.e. ecumenical) which is more prominent in "What Your Teacher Didn't Tell You".
**You can find my review of "From Majapahit to Putrajaya" here: https://www.goodreads.com/review/show...
The content of Noor's lectures spans over many different eras in Southeast Asia. From speaking about the history of the keris to the humble beginnings of PAS to the sexual history of Southeast Asia, this is certainly a book for history geeks. Noor's lectures are also structured in a simple to read manner: he details historical events in an orderly and chronological manner which if you think about it, is actually very difficult to do given how rich Southeast Asian history is. His sources are also well referenced and vast, subtly allowing readers to draw their own conclusions regarding his analyses. Apart from history lectures, Noor also embarks on analyzing literary texts (i.e. Hikayat Hang Tuah) gleaning pieces of history from them.
Noor also makes the effort to draw parallels and contradictions of ancient Malaya to Malaysia today. One may not necessarily agree with his opinions and worldviews, but credit must be given to him to be able to present his lectures in such a way that makes them relevant to today's circumstances. On a more personal note, I enjoyed Noor's snarky commentary he sometimes sneaks into his literary and historical analyses (i.e. comparing Hang Tuah's extended stay in Egypt to the extended overseas trips our Ministers often take).
I would recommend this book to Southeast Asian history and literature geeks or if you're looking into finding out more about the history of ancient Malaya not found in our school textbooks. However, I would recommend one reads "From Majapahit to Putrajaya"** first before embarking on "What Your Teacher Didn't Tell You". The former is broken up into smaller and more easily digestible chunks, preparing you to get used to Noor's academic writing style and his use of uncommon words (i.e. ecumenical) which is more prominent in "What Your Teacher Didn't Tell You".
**You can find my review of "From Majapahit to Putrajaya" here: https://www.goodreads.com/review/show...
December 17, 2023
While long-winded, verbose, and at times simply repetitive, the book “What your teacher didn’t tell you” does a great job at providing the perspective of the forgotten and colorful past of a current seemingly lopsided ethno-nationalistic and monotheistic Malaysia.
March 21, 2017
Farish Noor presents a version of history that is different from the one students will learn in school. And while this book touches on various Malay topics, it seeks to present a deeper dimension to the readers, almost certainly with the purpose of making them question what has been taught by the establishment.
Some of the intriguing (and perhaps uncomfortable) topics broached by the author include elements of transsexualism found in an old Malay literature as well as PAS being led by a socialist leader in the past.
Moreover, Farish constantly acknowledges India's role in shaping pre-Islamic Malay civilization. Despite discarding their Hindu-Buddhist identity after embracing Islamic, he asserts that certain Indian concepts such as the Dewa-Raja (God-king) still lives on even today in a different form.
This book is definitely a must read for those who would like a more nuanced look at Malaya's history.
Some of the intriguing (and perhaps uncomfortable) topics broached by the author include elements of transsexualism found in an old Malay literature as well as PAS being led by a socialist leader in the past.
Moreover, Farish constantly acknowledges India's role in shaping pre-Islamic Malay civilization. Despite discarding their Hindu-Buddhist identity after embracing Islamic, he asserts that certain Indian concepts such as the Dewa-Raja (God-king) still lives on even today in a different form.
This book is definitely a must read for those who would like a more nuanced look at Malaya's history.
February 17, 2019
Agree to disagree. 👍
June 12, 2019
Back to where we belong.
Good reading.
Good reading.
March 15, 2020
Reading history has never been this exciting!
December 14, 2025
Iilluminating and made simple for us non academics to understand
May 13, 2021
In contrast to the logic of nation-state with its emphasis on clear demarcation of the national boundaries and identity, the book brings to light the existence of vibrant networks that connected Malaysia fluidly with the rest of Southeast Asia and South Asia in cultural, religious, political and economic realms in its pre-modern and pre-colonial times.
Noor takes the contemporary period as a point of departure and deconstructs the taken-for-granted aspects of contemporary Malaysia by tracing their historical origins. For instance, his deconstruction of the singular image of keris, a weapon-cum-symbol representing Malay Islamic ethnonationalism today, reveals the object's composite origins with its materiality embodying the socio-cultural, aesthetic and ritual values of people following Hinduism-Buddhism (and later Islam) from Southeast Asia, India and China.
He further locates the cosmopolitan-ness of the pre-modern and pre-colonial Malaysia in the classical Malay literature, namely Hikayat Hang Tuah. Hang Tuah is celebrated as a national hero who has been depicted as a brave Malay warrior in the first part of Hikayat.
Noor contends that the second part of Hikayat, not known to many, contrastingly projects Hang Tuah as a globe-trotting diplomat who transcends all cultural boundaries to learn from the world eventually renouncing the path of violence for good. By engaging with this almost forgotten part of Hikayat, he exposes the selective parochialism of the popular ethno-nationalist narratives that invisibilize all traces of cosmopolitan imagination.
Furthermore, he shows that the conservative attitude towards the issues of sex and gender in contemporary Malaysia and Southeast Asia is of modern origin, not shared by people in the past. He establishes this point by digging into a 16th century travelogue written by Antonio Pigafetta and a popular Malay folk literature called Hikayat Panji Semirang Asmarantaka. Based on the these and other historical evidences, he argues that "as far as the spectrum of sexual identities and relations was concerned, Southeast Asian communities were far more complex, plural and tolerant than they are today" (p. 152).
The book includes a bonus chapter that dwells on the political contribution of Dr. Burhanuddin al-Helmy who took the leadership of Pan-Malaysian Islamic Party (PAS) from 1956 to 1969. The chapter traces the political trajectory of Dr. Burhanuddin al-Helmy and thereby, foregrounding the latter's progressive, non-racialist, non-communitarian and democratic credentials in national politics.
By highlighting Dr. Burhanuddin al-Helmy's brand of politics, Noor suggests the possibility of reviving his legacy to develop an inclusive and democratic model of Islamic national politics in contemporary Malaysia at a time when the country is riven by racial politics.
It is well known that racial and religious divisions in Southeast Asia, as much as in South Asia, are legacies of the colonial rule. With an aim to efficiently govern the colonized population, the colonial mode of governance arrested the fluid identities of the people by putting them into various essentialized categories through instruments like census which the postcolonial elites conveniently appropriated to suit their vested interests.
In the context of Malaysia, writes Noor, the postcolonial elites perpetuated a de facto neo-feudal regime under the garb of democracy. He argues that democracy cannot work unless citizens are able to think and talk using democratic language and vocabulary - something that is missing in the whole of Southeast Asia. The book thus underlines the need to develop a progressive political language to transcend the feudal mindset and realize democracy in a true sense.
Noor takes the contemporary period as a point of departure and deconstructs the taken-for-granted aspects of contemporary Malaysia by tracing their historical origins. For instance, his deconstruction of the singular image of keris, a weapon-cum-symbol representing Malay Islamic ethnonationalism today, reveals the object's composite origins with its materiality embodying the socio-cultural, aesthetic and ritual values of people following Hinduism-Buddhism (and later Islam) from Southeast Asia, India and China.
He further locates the cosmopolitan-ness of the pre-modern and pre-colonial Malaysia in the classical Malay literature, namely Hikayat Hang Tuah. Hang Tuah is celebrated as a national hero who has been depicted as a brave Malay warrior in the first part of Hikayat.
Noor contends that the second part of Hikayat, not known to many, contrastingly projects Hang Tuah as a globe-trotting diplomat who transcends all cultural boundaries to learn from the world eventually renouncing the path of violence for good. By engaging with this almost forgotten part of Hikayat, he exposes the selective parochialism of the popular ethno-nationalist narratives that invisibilize all traces of cosmopolitan imagination.
Furthermore, he shows that the conservative attitude towards the issues of sex and gender in contemporary Malaysia and Southeast Asia is of modern origin, not shared by people in the past. He establishes this point by digging into a 16th century travelogue written by Antonio Pigafetta and a popular Malay folk literature called Hikayat Panji Semirang Asmarantaka. Based on the these and other historical evidences, he argues that "as far as the spectrum of sexual identities and relations was concerned, Southeast Asian communities were far more complex, plural and tolerant than they are today" (p. 152).
The book includes a bonus chapter that dwells on the political contribution of Dr. Burhanuddin al-Helmy who took the leadership of Pan-Malaysian Islamic Party (PAS) from 1956 to 1969. The chapter traces the political trajectory of Dr. Burhanuddin al-Helmy and thereby, foregrounding the latter's progressive, non-racialist, non-communitarian and democratic credentials in national politics.
By highlighting Dr. Burhanuddin al-Helmy's brand of politics, Noor suggests the possibility of reviving his legacy to develop an inclusive and democratic model of Islamic national politics in contemporary Malaysia at a time when the country is riven by racial politics.
It is well known that racial and religious divisions in Southeast Asia, as much as in South Asia, are legacies of the colonial rule. With an aim to efficiently govern the colonized population, the colonial mode of governance arrested the fluid identities of the people by putting them into various essentialized categories through instruments like census which the postcolonial elites conveniently appropriated to suit their vested interests.
In the context of Malaysia, writes Noor, the postcolonial elites perpetuated a de facto neo-feudal regime under the garb of democracy. He argues that democracy cannot work unless citizens are able to think and talk using democratic language and vocabulary - something that is missing in the whole of Southeast Asia. The book thus underlines the need to develop a progressive political language to transcend the feudal mindset and realize democracy in a true sense.
July 3, 2014
It is interesting how the author breathe a fresh new perspective on the history of Southeast Asia by doing some research on the history on different subjects which includes the keris, sexualism and Hang Tuah. That the book is constantly referring to scholarly materials to make the information legit (as is expected of this kind of books)lends to its credibility. What amaze me most is how the enlightenment of the different subjects explains in harmony the misconception, misreading and misinterpretation of the history that we were fed with today.
All in all the books explains about the Hindu-Buddhist origin of the keris, the main religion of the Southeast Asia during that period and how it is wrongly used as a symbol for contemporary Malays to symbolize power and superiority. The book than explains how the people of Malaya lost their variation of racial inheritance due to general categorization by the colonial British who divides the multiple origins of the peoples of Malaya into Malay, Chinese and Indians.
The author then continues by explaining about the ampu-bodek and leader-worship culture that the locals tends to have and ties it from the early Majapahit empire to the current modern Malaysia elites. The author also explains how religion was manipulated during those times to lends credibility to the rulers. The next chapters tells us about the weird sexual routine of the ancient Malays which are influenced by their Hindu-Buddhist background and how same sex tendencies does not seemed morally wrong back in the days through the reading of the Hikayat Panji Semirang Asmaratanka.
The author then shifts to a more modern landscape through the lense of a Dr Burhanuddin led PAS. This chapter tells the story of the legacy of Dr. Burhanuddin that developed a clear notion of Islamic state and call for an inclusive mode of representative democratic politics that was pro-rakyat, plural and representative of the internally-differentiated society we live in. The book ends with the story of Hang Tuah and how Hang Tuah's legacy is deemed to be a half-baked one as the image of Hang Tuah that we often hear of today is just one part of Hang Tuah from The Hikayat Hang Tuah.
To conclude, the issues raised by Farish A. Noor, the author, really does give the reader a clear view on how misinterpretation of our historical past lead to the problems that we faced today.
All in all the books explains about the Hindu-Buddhist origin of the keris, the main religion of the Southeast Asia during that period and how it is wrongly used as a symbol for contemporary Malays to symbolize power and superiority. The book than explains how the people of Malaya lost their variation of racial inheritance due to general categorization by the colonial British who divides the multiple origins of the peoples of Malaya into Malay, Chinese and Indians.
The author then continues by explaining about the ampu-bodek and leader-worship culture that the locals tends to have and ties it from the early Majapahit empire to the current modern Malaysia elites. The author also explains how religion was manipulated during those times to lends credibility to the rulers. The next chapters tells us about the weird sexual routine of the ancient Malays which are influenced by their Hindu-Buddhist background and how same sex tendencies does not seemed morally wrong back in the days through the reading of the Hikayat Panji Semirang Asmaratanka.
The author then shifts to a more modern landscape through the lense of a Dr Burhanuddin led PAS. This chapter tells the story of the legacy of Dr. Burhanuddin that developed a clear notion of Islamic state and call for an inclusive mode of representative democratic politics that was pro-rakyat, plural and representative of the internally-differentiated society we live in. The book ends with the story of Hang Tuah and how Hang Tuah's legacy is deemed to be a half-baked one as the image of Hang Tuah that we often hear of today is just one part of Hang Tuah from The Hikayat Hang Tuah.
To conclude, the issues raised by Farish A. Noor, the author, really does give the reader a clear view on how misinterpretation of our historical past lead to the problems that we faced today.
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