Literature between four walls
Visit to the Museum of Literature in Malacca, Malaysia
Tossed about for centuries between Islamic, Hindu, British and Dutch influences, the city of Malacca was so strategically situated between the southern seas that the Batavians used to say: “Those holding it would have Venice by the throat”. Today, the past lives on in the ruins of the fort, the old red church, the cemeteries of all confessions, and the ancient sailboat docked on the quay. Bicycle taxis overloaded with plastic flowers and electric garlands offer tourists (often from Malaysia and Singapore) a spin through the charming narrow streets. And if it rains — as it did during our visit — there are always the museums, from the traditional History Museum to the more unusual Museum of Marriage and Education Museum.
In one building — formerly a detention centre for death row inmates during the Japanese occupation and later an administrative centre for the State of Malacca — there is a collection dedicated to Malaysian literature which was founded in 1984.
At least, that is the stated ambition of this museum which is spread out over two stories. As we already saw at the Casa de la Literatura in Lima (Peru), setting up a permanent exhibit on this topic is always hit or miss. Here, however, to put it frankly the Malacca museum has really missed the mark.
It starts out looking at the writing paraphernalia of yesteryear, such as paper, lontar, feathers, inks, and desks. Then it goes on to give a detailed presentation of oral folklore (myths, legends, tales), followed by the history of literature in Malacca itself. Finally, we end up looking at a series of biographies on contemporary Malay authors. Anecdotes are scrounged up from here and there, and the information is scanty: on Abdullah bin Abdul Kadir Munshi who was one of the first authors to give a realist spin to his writings; on the musical instruments used to accompany the dendang sayang, a popular type of song in Malacca; on the verse rules of pantuns, a traditional type of popular poem; on compilations of Malaccan laws written in the fifteenth century and based on Islamic law;
on the sole extant copies of the Hikayat Hang Tuah, an epic poem of the 17th century that relates the adventures of a hero living during the sultanate…
As in Lima, we often perceive the underlying goal of imparting a feeling of unity, through the history of literature, for a still-fledgling national culture. In fact, it is no coincidence that at the same time that the museum of literature was being founded, another was also being prepared: the army museum. It should be remembered that Malaysia has only been an independent country since 1963. However here, the desire to present authors as participants in the country’s construction borders on the absurd. We almost learn more about Hassan Ibrahim’s work at the Road Transport Department, or Zaiton Ketot’s work in Malaysian radio and television (she is one of the few women presented here) than the literary output of either individual, which is reduced to a list of titles without commentary.
As ludicrous as it might seem for a museum of literature, there are no literary excerpts, let alone any analysis of literary works or movements. We soon tire of the portrait gallery and display cases full of books, and we leave without reading everything. In spite of the apparently considerable resources which went into making the museum, perhaps one essential element was overlooked which would have been let visitors set sail on the sea of Malaysian literature: enthusiasts of the field eager to share their knowledge.
Perhaps the virtual on-line museum is more convincing. You be the judge: www.virtualmuseummelaka.com.
































“One day when my daughter was almost four, she heard someone on television say ‘Oh my God!’ She was puzzled and asked: ‘What does that mean, Oh my God?’ I told her it was an expression, and that God was like someone who loved you a lot. That only made her more puzzled: ‘What do you mean, a lot?’ Children unwittingly have that knack for painting you into a corner! So I tried to explain to her in terms of things she already knew. ‘He loves you from further away, and stronger than anything else around you. Farther than the sky, deeper than the sea, higher than the highest tree you have ever seen”. The child pondered this for a while, with the same puzzled look, then asked: ‘Even when I’m sleeping?’ ”
The young woman also talks about the overwhelming loneliness she felt when the large-format carton edition came out at the same time as a media frenzy on the anniversary of
Following this resounding success, which got her name on the map in Holland, France, Russia, Korea, and elsewhere, Stella decided to devote herself full-time to writing children’s literature. First off, she wants to continue developing the topic of love, with I love U by Mum and I love U by Dad (soon to be published). Likewise, a series of books on peace is in the early stages, as well as another promoting acceptance which will feature ten titles.
Stella explains that she sees the number of children’s books growing in Indonesia, but that they are mostly translations. That places her in one of the very first generations of Indonesian writers of children’s literature. It is still a difficult niche to fill since, although the middle classes readily buy books for their children, they strongly prefer foreign works which are quite often more attractive than those produced in Indonesia. Little by little, local publishers are realising that it is in their best interests to choose better quality paper and clearer publishing quality. Although sales prices will be higher, in the medium term, buyers will become increasingly interested in nationally produced books. Indeed, the success of I love U by God confirms that fact.
Last May, Ikatan Penerbit Indonesia, the Indonesian publishers’ association more commonly known as IKAPI, celebrated its 60th anniversary. That makes it barely five years younger than the Republic of Indonesia. Indeed, IKAPI was founded close on the heels of independence, under the direction of ten publishers who had been deeply impressed by the youth slogan of the 1930s: “One language, one country, one nation”. Despite 300 years of Dutch colonial rule, which gave rise to bilingual publishing houses, books were published in the Indonesian language well before 1945, mainly religious works and fairy tales. The IKAPI founders, under the guidance of Achmad Notosoetardjo, wanted to have a part in the nation’s consolidation and draw the government’s attention to their cause and role. Since then the domestic book industry has grown so much that IKAPI has gone from 10 member publishers in 1954 to almost 1,000 in 2010 (including some 300 in Jakarta alone), for a country with a population of some 230 million.
In fact, one IKAPI committee focuses entirely on religious books, which account for 32% of books published each year in Indonesia, compared to 25% for fiction and non-fiction, 19% for children’s books and 16% for school books (2007 IKAPI figures). Yet, there are only around one hundred specialised publishing houses. In this mainly Muslim country, where several Islamic book fairs are held, many religious books come from the Middle East. Often, they are not even translated, since Muslims around the world learn Arabic to read the Koran. When these texts are translated into Indonesian, the question of copyright is rarely raised, since the authors often place the da’wa (the spread of Islam) above their own copyright. IKAPI has therefore taken on the task of reducing Indonesia’s dependence on imported religious books. From a political standpoint, this helps spread a more moderate message than those that may come out of the Arab Peninsula. From an economic standpoint, this goal is also a means of boosting the activity of local publishers, which should help increase GDP in addition to reducing imports.
IKAPI, which organises the
All other Indonesian publishers specialise in one field for which they print books. This explain the pivotal role IKAPI has carved for itself, by organising conferences on such widely varied topics as creating a publishing house, using desktop publishing software, preparing an international book fair, and negotiating copyright.
Janet De Neefe likes to roll her eyes while she talks, as she saw a Balinese dancer do during her first trip to the island in the 1960s. “I always dreamed of being a Balinese dancer”, she writes in her culinary autobiography, Fragrant Rice. Neither when speaking nor writing can she resist weaving her life story like a fairy tale. Born in Melbourne, she discovered Bali at the age of 15, when she holidayed there with her family. When she returned about ten years later, she once again found the perfume of the incense, the taste of the spices, and the colours of the flowers which had so dazzled her and, under circumstances which she recounts with all the dreaminess of a good romance, met Ketut, her Balinese prince charming. Believe it or not, they got married and, to literally translate the French for “they lived happily ever after”, they had many children – four, in fact. Janet, henceforth settled in the small city of Ubud, opened a hotel and two restaurants, and even ran Balinese cooking courses for tourists, who were flocking to the Hindu island in increasing numbers.
But in 2002, this place which has so often been described as paradise on earth was hit by a furious act of violence: a bomb which destroyed an entire street in Kuta, the seaside village near the Denpasar airport. Needless to say, it killed at random. Like all those who cared deeply for Bali and were dependent on the fluorishing tourist industry, Janet De Neefe experienced the subsequent period with deep sadness and apprehension. In 2004, supported by friends and acquaintances of her husband, whom she describes as involved in and well-respected by the local community, Janet organised the first Ubud writers festival. “With my hotel and my restaurants, I was used to organising events and welcoming people”, she explains. She hopes thatKorea’s Chang-Rae Lee (
In fact, the 100,000 rupiah entrance price for Indonesians (about 10 euros) corresponds to the price of a football ticket or a good restaurant meal. That said, although the price is eight times less than that charged to foreigners, who pay 850,000 rupiahs a day (about 70 euros), it does not include the writing workshops, which are charged separately, nor the special events (e.g. writers dinners, readings by renowned authors, etc.) for which there is no special price for Indonesians. Likewise, the literary evenings she set up last April in her restaurant, Casa Luna, do not appear to be addressed to locals: the first two (held in English) were dedicated to Hemingway and Rimbaud, respectively, and drew a score of people… almost exclusively tourists or expatriates.
Top
Older Entries