Salam... Cuplikan2 artikel yang anda ambil, sangat menarik.,Saya seorang pemerhati kebudayaan Tionghoa di Indonesia, karena saya adalah generasi ke empat ( 4 ) dan ada ketertarikan untk menelusuri jejak2 dan cerita sejarah keturunan Tionghoa di Indonesia, terutama yang memberikan andil dan sumbangsih dlm pergerakan seni dan kebudayaan di Indonesia. Saya bergerak dibidang seni , seperti artefak2 yg berhubungan dng lingkup kebudayaan dan kehidupan sehari hari. ( Straits Chinese Culture ), Negara Singapore terutama , juga Malaysia, khususnya Penang dan Malacca, sangat bangga dengan perpaduan kebudayaan yang unik itu. Saat ini saya juga membuka galeri seni , dan focus pada pergerakan seni rupa ( lukisan ) yang melibatkan perupa2 atau seniman keturunan Tionghoa. Ada kesedihan yg mendalam dihati saya , stelah peristiwa Sept 1965, semua kegiatan kebudayaan yang berbau Tionghoa , dihapuskan dan tidak diperbolehkan. ( bahkan kata "Tionghoa menurut perdebatan2 yg saya ikuti di milis ini, juga dilarang , sehingga menimbulkan polemik antara yg mencoba memahami dan kontra ). Saat ini saya mencoba mengumpulkan data2 seniman keturunan Tionghoa, meng koleksi karya2 mereka ( lukisan ), dan akan menerbitkan buku tentang mereka. Sekarang dalam proses penerbitan , adalah mengenai seniman Siauw Tik Kwie ( 1913 - 1988 ), yang pernah terkenal dengan komik strip nya , Sie Jin Kui " , ( era thn 1950 - 1960 ). Untuk sementara ini anda dapat melihat di face book saya , ( id musa mazmuri dan "Ars Longa Gallery ). Melihat dan mengikuti perdebatan di milis ,forum "budaya tionghoa, saya menyarankan, marilah kita berbuat sesuatu yang nyata dan berarti, di alam demokrasi ini, marilah kita mencoba menampilkan , mengingat fakta2 sejarah, khususnya perjuangan keturunan Tionghoa di Indonesia yang sebenarnya mampunyai andil cukup dlm berdirinya negara Indonesia ini. ( saya ada mengumpulkan data2 dari majalah2 lama, spt " Star Weekly < Sin Po " dll , ). Ada kebanggaan dan haru ktk kita membaca data2 sejarah tg pergumulan , andil dan perjuangan keturunan Tionghoa, khususnya saya yg lebih focus untk memperhatikan andil , sumbangsih keturunan Tionghoa dalam hal seni dan kebudayaan. Dengan melihat fakta2 sejarah , dan ada kebanggan ktk menelusuri jejak2 sejarah tsb, marilah kita sekarang berbuat hal yang nyata dan praktis selama kita tinggal di bumi, dimana kita lahir dan kita adalah bagian dari Indonesia. Saya percaya dengan kita berbuat hal2 yang praktis, terus memberikan sumbangsih, drpd menyimpan dendam masa lalu dan meributkannya kembali, peran sumbangsih dan akar indentitas kita akan mendapatkan tempat yg lebih baik , akan ada respect yg lebih mendalam dlm catatan sejarah negara yg bernama Indonesia . Fakta sudah terjadi ktk Gus Dur menjadi presiden dan kemudian Megawati, yang membuka kembali peran keturunan Tionghoa termasuk lingkup kebudayaannya. Saya percaya suatu saat kita akan mendapatkan hasil yg lebih baik , ktk kita terus memberikan sumbangsih, trutama dlm lingkup seni dan kebudayaan, karena seni sifatnya universal , netral, dibandingkan dng gerakan politik dan business, yang kadang2 lebih memperhatikan kepentingan tertentu dan terselubung. Mari kita membuat kegiatan2 , khusus untk teman2, saudara2, yg bergabung dlm milis budaya - tionghoa, misalnya kita lebih menggalakkan dan selalu memakai kata "tionghoa" didalam segala kegiatan kita, dan saya tahu hal ini sudah dilakukan, bahkan harian Kompas dengan Bentara Budaya, menggelar pameran untk pertama kalinya tentang Kebudayaan Tionghoa dengan pernik2nya. Mari kita berbuat lebih banyak dan kita akan bangga dengan sebutan akar , asal muasal Tionghoa Indonesia. ( dan ini tidak akan pernah hilang dan tidak bisa dihilangkan, tapi tanpa perlu diperdebatkan dan menjadi polemik yang sewaktu waktu akan menjadi bumerang bagi kita ).. salam hormat, beng mazmuri
--- On Thu, 10/8/09, shinmen takezo <hisashi.mits...@gmail.com> wrote: From: shinmen takezo <hisashi.mits...@gmail.com> Subject: [budaya_tionghua] An encyclopedia of swearing : the social history of oaths, profanity, foul language, and ethnic slurs in the English-speaking world / Geoffrey Hughes. To: "budaya_tionghua" <budaya_tionghua@yahoogroups.com>, "kongtai" <kong...@googlegroups.com>, "tionghoa-net" <tionghoa-...@yahoogroups.com> Date: Thursday, October 8, 2009, 4:12 PM Dari buku ini banyak beberapa sebutan yang menghina bagi suatu etnis saya ambil dua contoh saja , chink dan japs ============================================================= CHINESE , THE Describing the community’s sociolinguistic status in the United States, Irving Lewis Allen observed: “The Chinese are so various nicknamed [Allen documents 38 different names] because in the nineteenth century they were the largest Asian immigrant minority in the nation and they were thought to be the ‘ultimate alien.’ The terms, many of them dating from the 1870s and 1880s, clearly echo the resentments toward the mass immigration of cheap industrial labor, which forced competition with white, native-born labor. Compounding these conflicts with the native-born, the Chinese often settled in big cities and into large and pertinacious enclaves, which heightened their visibility” (1983, 94). The terms range from ironic cultural references, such as buddha-head, celestian, and littlebrown- brother to the overtly hostile moon-eyed leper, squint-eyes, yellow-belly, yellow-peril, and yellowbastard. Even apparently innocent terms provoke anger in the target community, as H.L. Mencken noted: “The Chinese greatly dislike the terms Chinaman and Chinee, just as the Japanese dislike Jap” (1945, 374). The Chinese community has in typical fashion attracted many ethnic stereotypes and jokes. In his Dictionary of Invective (1989), Hugh Rawson lists sixteen phrases using Chinese as an epithet, suggesting incompetence, fraud, or disorganization. They include Chinese ace, “an inept aviator”; Chinese deal, “a pretended deal”; and Chinese fire drill, “sheer chaos.” However, not a Chinaman’s chance—that is, no chance at all—reveals their disadvantageous situation. In Australia a remarkably similar situation developed. Even the basic term Chinaman carried considerable hostility, as is seen in the Sydney Bulletin in 1887: “No nigger, no Chinaman, no lascar, no kanaka [laborer from the South Sea Islands], no purveyor of cheap labour, is an Australian.” Chink is recorded from about 1890, chinkie from about 1876, followed by a whole host of terms—namely chows, opium smokers, quangs, slants, paddies, and yellow bastards. In Our Australian Cousins (1879), James Inglis noted that, for some reason, the Chinese were especially incensed by the label of paddy, commonly used of the Irish. On a geopolitical front, the ominous formulation yellow peril dates from about 1900. See also: Blason Populaire; Ethnic Insults; Xenophobia. Bibliography Allen, Irving Lewis. The Language of Ethnic Conflict. New York: Columbia University Press, 1983. Mencken, H.L. The American Language. New York: Knopf, 1945. Rawson, Hugh. A Dictionary of Invective. London: Hale, 1989. JAPANESE, THE Terms for the Japanese have reflected the catalysts of war and economic competition, both comparatively recent. Prior to the nineteenth century, geographical and cultural distance and the complete lack of contact between Japan and Britain limited lexical borrowings to titles like shogun, tycoon, and mikado. Japan and its peoples remained shrouded in an Oriental mystique. Very much the same applied to relations between Japan and the United States. However, two radical developments changed perceptions, attitudes, and vocabulary. The first was the importation of indentured Japanese labor into California from the 1840s, a process which accelerated after the Chinese Exclusion Act of 1882. The second was the devastating, unprovoked attack on Pearl Harbor on December 7, 1941. By 1930 there were 140,000 Japanese in the United States. Prior to World War II, the most common nickname was skibby, dating from about 1910 and probably derived from Japanese sukebei, meaning lechery or lewdness. Allen suggests that it “might have been heard as a salutation of prostitutes” (1983, 60). The abbreviation Jap was common, recorded from the 1850s, but not always offensive: “Ladies’ short silk waists, made of plain colored Habutai Jap silk,” (Montgomery Ward Catalog 1895). According to H.L. Mencken, prior to 1941, American-born Japanese objected vigorously to the designation (1963, 373). From the same era came brownie (ca. 1900) and slant-eye from the 1930s, neither of them specifically applied to the Japanese, but clearly part of the process of ethnic insults. After Pearl Harbor, memorably described by President Franklin D. Roosevelt as “a date which will live in infamy,” the Japanese population became stereotyped as the treacherous enemy within the gates and were interned in camps for the duration of the war. The word field rapidly expanded with new terms of abuse, notably the verbs to jap and to pull a jap, meaning “to take by surprise.” “The fellows at Pearl Harbor were caught napping by the Japanese japping” was the caustic comment by W.C. Fields in his autobiography, By Himself, published the following year (1942, 186). In street slang the verbal senses to jap, meaning “to sneak” and “to ambush one’s rivals” survived for several decades after the war. The contemptuous abbreviation Nip (from Nippon, the Japanese name for Japan) seems first recorded in Time magazine (January 5, 1942) referring to “three Nip pilots” (20). Tojo, the name of the Japanese premier, Hideki Tojo, who ordered the attack on Pearl Harbor, became slang for a Japanese soldier among American and Australian forces. As the entry for Hollywood shows, the film studios entered into the war effort seriously, producing several propagandist films with titles like Menace of the Rising Sun and Secret Agent of Japan, driven by highly inflammatory scripts. For decades the Hollywood depiction of the Japanese was that of a treacherous, devious, inscrutable alien. Typical of stereotyping, peoples with similar appearance are conflated, in this case the Chinese and others from the Far East, all of whom were labeled as gooks. From 1942 chink, previously used of Chinese, started to be applied contemptuously to any East Asian person. A hostile generalization by Edith Cresson, the French prime minister in 1991, alleged dehumanization in the Japanese corporate structure: “Ants . . . little yellow men who sit up all night thinking how to screw us” (L’Estrange 2002, 313). This remark provoked outrage and protests in Japan. Two quotations reflect changing attitudes in the United States. General Norman Schwarzkopf recalled: “When I was in elementary school [during World War II] the worst thing you could call anyone was a Jap” (CBS, May 8, 1995). Yet in The Death of Meaning, George Zito recorded that “the students I interviewed [ca. 1970] could not understand why Jap was understood as a term of opprobrium for the Japanese, since it simply abbreviated the name” (1993, 66). The involvement of British and Australian troops in the war against the Japanese naturally increased the currency of jap and nip. The dropping of the atom bomb on Hiroshima was reported in the British Daily Express with the terse front-page headline “Japs told ‘Now quit’” (August 7, 1945). Nip also appeared in British armed forces slang: the RAF journal of 1942 referred to “the Nip pilots” and generated various puns on the saying “there’s a nip in the air.” In Australian English anything completely unacceptable is, in ironic idiom, something “you wouldn’t give to a Jap on Anzac Day,” that is during the celebrations ending the war. South Africans, having had less direct contact with the Japanese, have no hostile semantic reflectors. In general during the postwar era both names have lost their emotive quality. See also: Blason Populaire; Gook. Bibliography Allen, Irving Lewis. The Language of Ethnic Conflict. New York: Columbia University Press, 1983. L’Estrange, Julian. The Big Book of National Insults. London: Cassell, 2002. Mencken, H.L. The American Language. Abridged by Raven I. McDavid Jr. New York: Knopf, 1963. Peterson, William. Japanese Americans: Oppression and Success. New York: Random House, 1971. Zito, George V. The Death of Meaning. 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