北馬新村華泰通婚家庭飲食文化的再生產

上霹靂州位於馬來西亞北部，連接馬來西亞和泰國的邊境。這種地理位置上的接近性，使得兩國文化、人民的往來交流非常頻繁，其中更形成邊境人民之間普遍的通婚現象。以國家為單位來考量時，泰國與馬來西亞文化不盡相同，但若是放在邊境的地域來看的話，我們還是可以看出彼此之間文化上的互動與影響，並非那麼可以截然劃分的。從這樣的角度出發，本文試圖從通婚的跨地域/文化家庭中，瞭解其所生產出的飲食文化面貌如何？在本文中，我討論了馬來西亞人（主要集中在華人）跟華裔或非華裔泰籍女性通婚的家庭及其飲食文化面貌。根據所蒐集的資料，跨域通婚至今已有二十多年的歷史。新村居民半數以上皆為割膠及種植農作物為生，每天都得很早出門，因此家庭事務與照顧小孩的重擔全都落在這些泰籍配偶身上。研究結果顯示泰籍配偶在新村華人家庭的廚房裡扮演了決定性的角色，她們可以任意選擇每天要煮的菜餚，包括煮泰國菜，其自主性及自由度都相當高。原因就在於夫家的家人基本上都可以接受她的料理，同時也已習慣了泰式料理的味道。除了家庭日常飲食外，本文也討論了泰籍配偶坐月子飲食和參與家庭或社區祭祀的祭品情形。在馬來西亞華人社會裡有很多關於懷孕或產後的禁忌，譬如不能洗澡、洗頭、做家事，到處走動等，飲食方面也是如此。研究結果發現泰籍配偶會遵守夫家的規定，但夫家的人也會允許她們在飲食調味上增添其泰式的風味。家庭的祭祀則主要還是依循家裡的規範；但在社區祭祀，由於許多泰神被引入村內，因此，她們可以依循在泰國家鄉般的祭拜方式。這些泰籍配偶自身從原生飲食文化中所習得的慣習，經由家庭烹飪的過程而將其原生文化要素參雜到馬國華人家庭飲食文化中，如此傳承給他們的下一代。

關鍵字

馬泰邊境通婚；飲食文化再生產

並列摘要

Hulu Perak locates in the north part of Malaysia, its land connects with Thailand. Due to such geographical proximity, the people of both sides interact and exchange very frequent and intense. Intermarriages across the border area are very prevalent. As if viewing as two separate countries, the cultures of Thailand and Malaysia are quite different, but, at the border area, the interaction and inter-influence between them can be found. They are not totally different after all. This thesis attempts to find out the cultural outlook from the cross-region and cross-culture families in the new villages in Hulu Perak. I will discuss the intermarriage families that formed by Malaysian Chinese males, and Thai females nationality. According to the data collected, this cross-border intermarriages have emerged more than two decades ago. The majority Chinese people in the New Villages work as rubber tappers and agriculturists; hence they leave for work early in the morning every day, and thus their Thai spouses take care of housework and children. The results show that Thai spouse play a decisive role in the kitchen, they can choose to cook everyday meals, including Thai-style cooking. Their autonomy and discretion are quite high. The reason is that their Chinese family members can accept their cooking, many of them have become accustomed to the taste of Thai cuisine. In addition to the family diet, this thesis also discusses the Thai spouses’ confinement diet and sacrifices involved in family or community rituals. Within the Chinese community in Malaysia, there are many taboos about pregnancy or postpartum, such as prohibit to bath, shampoo, do housework, or walking around, etc., the diet as well. The results show that Thai spouses will comply with the Chinese customs, but in some cases, adding Thai seasoning is allowed. In terms of family worship, Thai spouses follow the Chinese way, but in community worship, they retain their own way, because Thai deities, temples and monks can be found in the villages. The Thai spouses’ diet habit learned from their socialization and the fusion of Thai and Malaysian Chinese culinary culture will be passed on to the next generation.