MALAY COGNITION OF NATURE

Abstract

This exercise in cultural geography focuses on one aspect of "informal" geography - Malay folklore - in its study of Malay environmental cognition. The Malay cognition of nature is analysed in terms of the ideational, aesthetic, spiritual, symbolic and emotional meanings. The study also demonstrates that folklore is valuable material for the study of human-nature relationships in geography. The study illustrates firstly, that Malay views of human-nature relationships that dominate Malay culture are revealed in a variety of ways such as pre-historic animistic beliefs, anthropocentric views of nature, temporal and spatial perceptions, aesthetics and the socio-political underpinnings of Malay society. Secondly, the study shows that the real and existential environment in which Malays dwell, determine Malay environmental cognition. Thirdly, the study reveals that Malay cognition of nature is a product of Indian, Muslim and Western cultural influences. Malay views of inanimate nature such as rocks, mountains, sun, moon, rainbows, sunsets, winds shows two basic themes. The first theme shows that nature encompasses the beautiful, sacred, symbolic and supernatural. The moon symbolises beauty to Malays. Some rocks are thought to be sacred while rainbows, sunsets, winds and mountains are tied to spirits and supernatural beings. The second theme illustrates how the sun, moon and tides mark the beginning, passage and end of cosmic time while rocks and mountains are reminders of historical and mythical events in the past. Malay cognition of birds and animals show their close relationship with the ecosystem. Many are seen in anthropocentric terms. The hornbill, tiger, crocodile and elephant, for example, are thought to have human origins. "Abnormal" animals like the albino tigers and crocodiles are said to be sacred and invincible. The study shows that in Malay cognition, tiger, crocodile and elephant are viewed negatively for their corrupt traits while the pelanduk or mousedeer, a symbol of the Malays, is admired for its wit, humour and cleverness. Perceptions of the dog and pig are shown to be transformed by Islam into Malay symbols of negative values. The study also illustrates how animal symbolism in Malay folklore reflects the socio-political realities of Malay society. Malay cognition of plants reveals a sharp contrast between the close bond between Malays and padi, and the fear felt for large and peculiarly shaped trees. Malay intimacy with padi underscores the importance of rice to Malay subsistence and survival. Malay cognition of rivers, sea, forest, and land shows a dialectical view of the natural environment. The Malays view these environments as guarded territories of spirits and ghosts as well as areas of rich and diverse resources for his subsistence and existence. These conflicting views of the environment cause anxieties and fear to Malays as they perceive themselves as intruders into territories whenever they exploit these resources. The study also illustrates how Indian cultural influences led to the concept of land as the jurisdiction of royals and how Western capitalistic ideas of land tenure introduced the idea of land as private property. The exercise concludes by illustrating the value of "informal geography" to geographers. It points out that without the study of Malay folklore, a balanced view of Malay culture would not have been achieved. The complex nature of Malay environmental cognition too, would not have been revealed. In addition, Malay folklore has given insights into Malay society uncovering their values and feelings that define their ethos and world view.