PROCEEDINGs “The Contribution of Language, Literature, Art and Culture in Digital Era” 27-29 September 2019, Dompak, Province of Kepulauan Riau, Indonesia MALAY LITERARY THEORY IN LITERARY CRITICISM Abdul Halim Ali, Ph.D Department of Malay Language and Literature, Faculty of Languages and Communication Sultan Idris Education University Perak, Malaysia. [email protected] +60199977833 Article Info Abstract Keywords: This paper discusses the influence of Western literary theory in Malay literature especially in Malaysia. While Western literary theories have long dominated Malay literature, eventually Western literary theory, in the 1980s it began to realize that it had its own literary theory among Malaysian literary Literary criticism, Malay scholars. In 1989 first literary theory namely Puitika sastera Melayu introduced by Professor literary theory, Islam Dr. Muhammad Haji Salleh come into being. Later, other theories emerged that offered conceptual frameworks based on Malay and Islamic values. These theories are taught at universities in Malaysia, Singapore, and Brunei. In order to understand the Malaysian experience using this theory in the literary criticism, this paper discusses six theories namely Puitika Sastera Melayu, Pengkaedahan Melayu, Persuratan Baru, Takmilah, Tekdealism and Estetika Bersepadu. INTRODUCTION In general, Western literary theory have entered Malay literature in the archipelago since the early 1940s. Its presence is somewhat later than the development of criticism that dates back to the 1930s. In particular, in Malaysia, Western literary theories entered Malaysia in the early 1950s. In the 1960s to 80s, these theories began to form and became part of the Malay literary family. many writers, critics and activist of Malay literature who are able to master and adhere to it. These theories are practiced and disseminated among the younger generations of young critics, whether through their lectures, workshops or critical writing (Sahlan Mohd Saman, 1997: 192). For almost sixty years, Western literary theories have dominated Malay literature, especially in the fields of theory and criticism, so many Malay scholars are aware of the weaknesses of these theories. Hashim Awang (1997) explains that the Western literary theories are incomplete, biased and pay attention to only one aspect. Mana Sikana (1998) on the other hand sees the dominance of Western theories in Malay literature as inappropriate, as Western theories have promoted the conception of non-native Malay literature and in accordance with the socio-cultural context of Malay culture. In Indonesia according to Faruk H.T (2000) the world of such critiques is less inclined to think about finding its own theory, instead using existing theory. As a result, the work of translating literary theory and criticism from the West was on the rise. The world of literary theory and criticism in Brunei and Singapore presents a very similar situation, taking advantage of Western literary theories existing in the tradition of literary criticism. Although many voices are heard from literary critics who want the field of criticism to be turned on for the betterment of literature, the mood has not changed. In the face of the new challenges of the world colored by postmodern painting, they realized that Western literary theories had remained intact in their respective countries. 29 “The Contribution of Language, Literature, Art and Culture in Digital Era” expressed their views on the nature and character of Islamic literature. Shafie Abu Bakar, in agreement with Clinging To The Root Shahnon Ahmad, came up with his theoretical ideas The realization of the need for the Malay literary theory that linked the question of refinement and perfection. in Malay literature began in the 1980s. Hearing a loud The emergence of these two figures presents a challenge voice calling for literary criticism should be applied to the production of Islamic literature as an alternative to religious values, strictly ignoring the values of to Western literary theories that have long dominated religion (Hashim Awang.1997: 113). The central issue Malay literature (Ungku Maimunah, 1998: 26). is inadequacy of Western literary theory as a tool use to However, this polemic is not the immediate critique Malay literature which has strong elements of trigger for the birth of literary theories in Malaysia. Islam as the backbone in the process of reproduction of For the next ten years, towards the end of 1989, the Malay works, in particular by Malay Muslim scholars. emergence of Puitika Sastera Melayu by Muhammad While utilizing Western literary theory in Hj Salleh has emerged, which theoretically points out literary criticism, several Malaysian literary scholars the meaning of beauty in traditional Malay literature. continue to find the appropriate background to place However, his emergence is not a continuation of the strong minds and branches as a link. In the search, Shahnon and Kassim Ahmad polemics, as Puitika Muhammad Hj Salleh (1989) found the theory of Sastera Melayu is a result of research inspired by Puitika Sastera Melayu formulated from analysis of Muhamamd Haji Salleh’s desire to have his own literary thousand poems and classical Malay prose. Then, theory after 30 years of experience abroad. Puitika Hashim Awang appeared to try to present a framework Sastera Melayu was originally a research project funded for understanding the Malays and their world through initially by the Volkswagen Foundation of Germany the book `Taj al-Muluk`, and was born into the hands in 1986, and then National University of Malaysia the theory of Pengkaedahan Melayu. Next, Shafie Abu donated funds to support this research (Muhammad Hj Bakar (1997) refined the book of `Hikam`, and within Salleh, 2000: vii). the next few years the theory of Takmilah was born. From the historical point of view of the Highlighting the birth of a number of ideas development of theory and criticism in Malaysia, that can be considered as a framework for thinking Shahnon and Kassim Ahmad can be considered as the about the Malay world and its literature is based on triggers, while Muhammad Hj Salleh is the originator two main points namely Malay and Islam. These two of the Malay literary theory. These are just like the most important elements become the basis of further emergence of New Criticism and New Historicism understanding of Malay literature. theories in the United States. The 1990s was the birthplace of several other MALAYSIAN LITERARY THEORY literary theories in Malaysia after the Puitika Sastera The emergence of literary theories by Malaysian Melayu, Pengkaedahan Melayu by Hashim Awang, literary scholars in the late 1980s and early 1990s has Persuratan Baru by Mohd Affandi Hassan,Takmilah given a new face to the history of literary development by Shafie Abu Bakar, theory of Teksdealism by Mana in Malaysia. Literary scholars such as Shahnon Ahmad, Sikana and Rasa-Fenomenologi by Sohaimi Abdul Aziz. Kassim Ahmad, Muhammad Hj Salleh, Shafie Abu Entering the 21st century, there have been several Bakar, Mohd Affandi Hassan, Hashim Awang, Mana critical theories and practices put forward by Malay Sikana, Mohamad Mokhtar Hassan, Mohd Yusof literary scholars. Among them are Konseptual Kata Hassan and Sohaimi Abdul Aziz play a significant role as Kunci by Mohamad Mokhtar Hassan, SPB4K theory by their major contributions make history developments Mohd Yusof Hassan and Estetika Bersepadu by Abdul in the field of literary theory and criticism in Malaysia. Halim Ali. Shahnon and Kassim Ahmad are two of the Considering the start of Puitika Sastera Melayu early figures who sparked the theoretical idealism in 1989, then until now (2019) the developmental of Islamic literature. Shahnon argues that Islamic history of Malay literary theory has reached 30 years. literature is a literary work of God and is a gift to Compared to the development of literary theory in mankind (Shahnon Ahmad 1981: 3). Kassim Ahmad, the West, the age of 30 is still relatively new. Modern however, thinks that any literary works that has literary theories in the West have dominated world elements of universal Islam is Islamic literature. This literature for almost two centuries. The late 1960s contradiction has set these two figures into a lasting began a new era known as the postmodern era marked polemic. by the emergence of Derrida’s Deconstruction theory against Structural theory (Mana Sikana, 1998: 133). The polemic between Shahnon and Kassim sparked reactions from several other leaders who also In contrast to the Western literary theories, ISBN - 978-623-92900-0-9 30 PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language, Literature, Arts, and Culture BKS PTN Wilayah Barat the Malay literary theories in Malaysia emerged and Faisal Tehrani who apply this theory in doctoral studies. flourished in the 1990s can be considered to have gone through the first phase of the “beginning phase”. Basis of Making Theory At this stage, the theorists seem to be working hard As already mentioned, the Western literary theories to find a site that builds on their ideas and attempts have been regarded by Malay scholars as lame, limited to clarify their principles and conceptual and to test and biased. This is not only measured in textual their ability in the field of criticism. Shafie Abu Bakar, assessments, but also in other aspects beyond the Sohaimi Abdul Aziz and Mana Sikana worked hard to text. After Matthew Arnold’s death in 1888, literary prove the legitimacy of the principles of their ideas, so criticism in the West began to change. Criticism begins that conceptual ideas can stand as a theory. to emphasize the biographical or historical aspects of At the same time, these ideas (Takmilah, the text (Charles E. Bressler.1999: 33). Some Hyppolyte Pengkaedahan Melayu, Teksdealism and Rasa- thinking frameworks Adolphe Taine and Henry James Fenomenologi) have entered the world of Malay literary were later used to criticize the text. criticism and become part of the testable critique. At the beginning of the 20th century, many Theory of Takmilah was first tested on the poems by A.