馬來西亞華人中國認同之研究－以尊孔獨立中學為研究場域

本研究旨在從中國認同在馬來西亞華校的發展、獨中的歷史教科書與華文教科書的馬華文學，以及尊孔獨中的教學論述等轉變，以解決「馬來西亞華人中國認同是否轉變？」之論爭。本研究目的有五：分析中國在馬來西亞華文學校發展的演變、分析馬來西亞華文獨立中學歷史教科書之中國圖像、了解華文教科書之馬華文學的表現中國之方法、了解尊孔獨中教學對話建構的中國認同，以及根據研究結果以提供中國認同研究社群之參考。配合研究目的與文獻探討，本研究方法係以田野調查為主，透過四個多月的參與觀察、訪談（包括教科書編輯人員、獨中師生、老一代華人），以及教科書分析等方法，得出六項結論與三項啟示。在結論上：一、馬來西亞華文學校的發展係表現在「中國」方言、中國民族、華族、中華文化及馬華等意涵上的轉變。二、獨中歷史教科書建構的中國圖像強化馬來西亞華人的中國與傳統中國之間的分類（classification），建構以華族或中華文化為基礎的特殊性認同。三、獨中工委會雖試圖強化「中國」與「馬來西亞」在華文教科書之分類，但在整個馬華文學尚未成為華文教科書系統的主流論述而甚難與「中國」切割之下，建構全然屬於馬華在地性的中國認同有其困難。四、尊孔獨中扮演傳遞中華文化認同角色的結果，儼然成為馬華社會全面穿透的機構，使原本傳承中國認同的華校，轉變為華族再中心化認同的建構場域。五、尊孔獨中的中國認同教學論述強調「中國」的大敘事體意義，同時也強化華人與馬來人的種族分類。六馬來西亞華人的政治中國認同並不因世代交替而式微，相反的，新一代華人的中國認同亦具有類型Ａ華人的特徵，並發展出新的中國認同論述。在啟示上：一、台灣的中國認同問題可考量海外華人中國認同之轉變。二、可進一步從其他獨中實際的教學情形進行馬來西亞華人中國認同之研究，了解中國認同在華人世代之間的轉變。三、可進一步將研究對象延伸到獨中與國中、或是受英語教育與華文教育之華人的比較，有助於了解中國認同轉變與其他因素之關係。

關鍵字

馬來西亞華人；中國認同；教科書分析；馬華文學；尊孔獨中

並列摘要

The main argument on which the study is based is how and why the China-oriented identity of Malaysian Chinese has been changed. With reference to Confucian Private Secondary School that has been built for more than one hundred years in Malaysia, the study explores the change of China-oriented identity in the context of “Chinese school” with participant observation, interviews with old-generation Chinese, and textbook analysis. There’re some aims for my study. Firstly, to analyze the development of meanings to “China” in Chinese school. Secondly, to analyze the construction and change of China-oriented identity in History textbooks and in Ma Hua literature from Chinese textbooks. Thirdly, to understand the China-oriented identity in pedagogic discourses in Confucian School. Finally, to be the reference for Southeast Asian Identity Studies communities. According to these above, there are some conclusions and implications. There are six conclusions as the followings: 1.The change of meanings to “China” in Malaysian Chinese school is from the varied dialects in Mainland China to the convergence between Chinese culture and Malaysia society , that is, from the political terms to the MaHua culture. 2.The construction of China-oriented identity in History textbooks has classification strongly between the Grand-China-history narratives to Malaysia-Chinese narratives. This classification transforms the original China-oriented identity into the ethnic ones. 3.Although the UCSTA tries to strength the insulation between the “China-oriented” and the “Malaysia-oriented” in Chinese textbooks, there still will be a challenge for the construction of China-oriented identity based on MaHua culture. In other words, there are close relationships between the China-oriented and the Malaysia-oriented. 4.Confucian Private Secondary School, as the Chinese socially permeable institute, is built on the China-oriented identities for one hundred years. However, the identity has been changed into recentering identities based on ethnic Chinese in Malaysia, rather than on Grand China. 5.On the contrary to the mentioned above, the pedagogic discourses about China-oriented identities emphasized Grand China narratives and classified its meaning on the Chinese and Malaysian categories strongly. 6.There are a little bit differences of political China-oriented identities among Chinese generations. On the contrary to the description of Chinese identity from Wang Gungwu, it’s possible to have one new Chinese Group based on political China-oriented identity that the Group A Chinese ever had in new Chinese generations. The other new Chinese group is becoming. There are three implications from the study: 1.The “One China” identity argument between Taiwan Straits could be solved by understanding the change of China-oriented identity among Overseas Chinese. 2.To explore the identity changing more in different Chinese schools in Malaysia. 3.To explore the identity changing more between Chinese-school-educated and SMK, or between the Chinese-educated and English-educated Chinese so that there will be more complicated studies about China-oriented identities.