Utter neglect has plagued this blog yet again. To my detriment I’m sure. I’ve missed opportunities to properly self-promote my work on this blog, the very place that launched my life in writing. To remedy that, here are some rather belated updates.
1. Back in February 2018, my friends Adil Johan, Nazry Bahrawi and me formed a panel and roundtable on cosmopolitan intimacies in Malay popular culture at the National University of Singapore and Nanyang Technological University. The fruit of our collaboration was a special section guest edited by Adil for Journal of Intercultural Studies (Volume 40, Issue 4) which featured our articles. The following is the abstract of my article, ‘The New Malay Woman’s jiwa as a postcolonial structure of feeling’:
Women from newly liberated postcolonial societies have produced fiction and non-fiction work with a critical view on women’s inferior status and discriminatory cultural practices that powerfully resonate with contemporary feminist opinions. However, their views are parallel insofar as an understanding of ‘women’ remains unproblematised. In this article, ‘women’ and ‘feminism’ are unpacked from a domestic cosmopolitan lens, particularly from the perspective of the postcolonial woman’s spirit of openness to the other. The postcolonial subject in question is the New Malay Woman, a cultural construction in the early years of Malaysia’s independence, a female figure formed through her critique of modernity and encounters with transnationalism. But it is through the New Malay Woman’s soul or jiwa, explicated in the essays and semi-autobiographical fiction of Malay women writers in the 1960s, that we find ‘structures of feeling’ overcoming facile parallels and temporal distances between the early postcolonial woman and contemporary feminist wherever she might be. It is hoped that from explicating the ‘structures of feeling’ that the meaning of ‘women’ and ‘emancipation’ as articulated by early postcolonial women writers is better understood.
The article builds on my earlier work on Anis Sabirin and Salmi Manja but brings into discussion ways of recuperating forgotten works by women in the Global South that situate Malay women writers of the 1960s both in their postcolonial context but also within a contemporary feminist histories of the present.
2. The article I’ve been slowly crafting on women’s laughter in Malaysian horror (that a male academic once said was “whimsical”, a backhanded way of saying it’s silly and probably pointless. Ha!), ‘The laugh of the pontianak: darkness and feminism in Malay folk horror’, is now published in Feminist Media Studies:
The laughing woman represents a special kind of excess and cautionary reminder of social and moral decay. With her head cast back, the open laugh of a woman is disparaged as a sign of provocation, disorder, and immorality. In many instances a woman’s open and hearty laugh is “grotesque” regardless of the multiple genres of laughter. This essay has two main aims. First, to interpret the meaning of the laughter of the pontianak, the female vampire, in Malay-language horror film and folk culture. And second, to rehabilitate the grotesque femininity of the pontianak by foregrounding the significance of women’s laughter as feminist resistance. With reference to scenes from Malay-language horror cinema from three different eras, an argument is advanced that the darker shade of laughter can mobilize resistance. “Dark” laughter is not only gendered but also linguistic and behaves in a range of specific speech acts. Moreover, the dark laughter in popular representations of the pontianak is part of a repertoire of her sonic subjectivity that stages the collapse of desire and patriarchal order, opening up potentialities for feminist affective knowledge.
My fascination with women’s laughter can be traced to multiple sources: my own enjoyment of laughter, of laughing loudly, and how and why it is, particularly in Malay media representations, the prerogative of female antagonists. The ultimate arch female villain of Malay folklore, the pontianak, as it turns out, has been laughing for decades since the inception of Malaya.