Stories Across Seas: Prof Nazry Bahrawi’s Exploration of Malay-Indonesian Narratives | Karyawan
Stories Across Seas: Prof Nazry Bahrawi’s Exploration of Malay-Indonesian Narratives
Irdina Aisyah
30 Oct 2024
11 min read
Like many other Singaporeans who have ventured abroad to expand their horizons, Professor Nazry Bahrawi's journey has been shaped by a deep desire to push boundaries and explore fresh perspectives. Currently an assistant professor of Southeast Asian Literature and Culture at the University of Washington, Seattle, his work draws on his Malay-Muslim heritage, blending themes of folklore, fantasy, and critical race theory to challenge prevailing academic frameworks and enrich the study of Malay-Indonesian culture.
Professor Nazry’s decision to pursue an academic career abroad stems from both his passion for storytelling and his commitment to shedding light on the cultural complexities of the region. As a literary translator and scholar, his work has carved out space for often-overlooked narratives, fostering a deeper understanding of cultural diversity and the power of storytelling.
He delves into the intersection of literary narratives, cultural identity, and racial discourse.
He shares with the Karyawan team his personal and academic journey—from growing up in Singapore as an ethnic minority to navigating life and academia overseas, and how his experiences have shaped his teaching, research, and vision for the future of Malay-Indonesian cultural studies.
Q: Could you tell us more about yourself and your family?
Nazry: I come from a family of four siblings, all three of whom work in Singapore and raising families of their own. Both my parents are retired but kept happily busy with grandchildren. We were a working class family. As typical of such families, my siblings and I had funded our own postsecondary education. I was lucky enough to have landed some scholarships to study in the UK that includes the British Chevening Award. My partner is also an academic who had first moved to Seattle with me.
Q: What does your daily work entail?
Nazry: As an assistant professor, I'm required to teach, research and take on administrative duties. A typical week for me would be setting aside about two days for teaching and class preparation, and about three days for research with half a day for administrative duties. As I was the first hire in my department for the Southeast Asian cultural studies programme, I was happy to take on the role of programme coordinator to help grow this new area.
I enjoy conducting my research and welcome the extensive support I get here. In my career, this is probably the most empowering work environment I’ve been in. It was a bonus for me to discover that University of Washington has an excellent collection of Malay and Indonesian books. This was probably due to the interest of senior and retired scholars like Celia Lowe, Christina Sunardi, Charles Hirschman and Lauri Sears, and the work of our dedicated Southeast Asian librarian Judith Henchy.
Q: Your work spans a wide range of topics, from racial discourses in Malay-Indonesian literary works to translation studies. What initially drew you to these fields of study?
Nazry: While my career path may seem diverse, one common thread has always been my ardour for literary narratives. The more fantastical the narrative, the better. I’m particularly drawn to genres of folklore, mystery, and even horror. There’s something special about a story that can make you believe the unbelievable.
My life reflects this deep interest in narratives. I became a practitioner, crafting stories in various forms. I wrote for and edited magazines including at Darul Arqam in the years following 9/11, then became a journalist in Brunei and Singapore, contributing even to The Guardian in the UK when I pursued my Master’s degree there with the support of the Chevening scholarship. I went on to do my PhD at the University of Warwick and was hired by Singapore University of Technology and Design a few months before I graduated. Since becoming an academic, I’ve decided to shift some of my attention to the other end of the literary spectrum, focusing on studying narratives. Yet, I still do continue producing them not so much as a journalist anymore but as a literary translator, a rewarding endeavour that bridges cultures and stories in new and meaningful ways. I was honoured to have translated the works of two Cultural Medallion winners, Nadiputra and Mohamed Latiff Mohamed.
Dr Nazry and collaborators Dr Joanne Leow, Dr Reuven Pinnata and Adrian Alarilla at the launch of his co-edited Wasafiri special issue journal on Southeast Asian writing at Mam’s Books, an independent Asian American bookshop in Seattle.
Q: Are there any future projects or areas of research you are particularly excited about, or have been a highlight in your career so far?
Nazry: I’m enthralled by the intricacies of my current research investigating animal lores and tropes in Malay-Indonesian literature and film. Animals are often seen as inferior to humans. Here, I am reminded of Professor Faizah Zakaria's recently published book The Camphor Tree and the Elephant (University of Washington Press, 2023) which points to a significant change among the Batak's views about animals and nature generally when they converted from animism to Islam and Christianity in the nineteenth century. Unfortunately, this conversion had reduced the status of non-humans from an equal partner in worldmaking to something less, she argues. My research is premised on the idea that animals can be our teachers, and that in fact we in the Malay world possess a folkloric tradition of thinking with them. Simply put, animals help us imagine how we can form kinship. Without giving too much away, I’m hopeful that the book I’m writing might help loosen the grip of US-based critical race theory as the premium means of thinking about racial formation and relations. We too, in the Malay world, can think and possess theory, and they are just as valuable. Reflecting on my work so far, I’m most proud of the edited short story collection Singa-Pura-Pura (Ethos, 2021) because it’s a work that was informed and inspired by the praxis of Malay Singaporean authors on the ground. It’s also my first published work that had paired theory with practice.
Q: What first motivated you to move abroad? How often do you return to Singapore?
Nazry: I’d come to the conclusion that my work, writ large, in Singapore could only go so far and that it had reached its limit. The only way forward for me to grow as a scholar and a person was to try my luck elsewhere. To this end, I count myself lucky to have found a place where my work was well-received and where I can get the support that I need at this stage of my career. I’d encourage others who feel the same to consider doing likewise. I return to Singapore each summer, drawn back by the familiar warmth of family and the irresistible charm of my nephews and one niece. During these homecomings, I reconnect with a small but enduring circle of friends, reminiscing through a constellation of shared memories and celebrating new ones. As I observe Singapore from afar, what fills me with the deepest sense of pride is witnessing the growth of civil activism and the arts in Singapore. This is led by the young and young at heart daring to challenge the status quo and to push the boundaries of what is possible.
Q: As a Malay-Muslim scholar from Singapore, how have you navigated cultural and religious differences while living and working abroad?
Nazry: Growing up as an ethnic minority in Singapore has prepared me well for navigating different cultural landscapes. I’ve worked in Brunei and studied for several years in the UK before my current stint in Seattle. These days, I rarely experience culture shock. However, I do make it a point to steer clear of far-right circles whose ideologies stand in stark contrast to the values I hold dear.
Dr Nazry delivering a performance lecture about his translating Mohamed Latiff’s short story Cinta Gadis Korea at The Arts House Singapore.
Q: Can you share any experiences where your background as a Malay Muslim provided a unique perspective in your academic or professional life?
Nazry: In the US, where I teach, it's fascinating to observe how DEIJA (Diversity, Equity, Inclusion, Justice, and Accessibilty) operates. Here, identities are fragmented in a unique way—Asian Americans and African Americans are considered minorities, yet they are not indigenous. In contrast, Native Americans, while also being minorities, have a much stronger emphasis on their indigeneity, as seen in movements like the push for LandBack. This dynamic makes me reconsider the concept of indigeneity and its ties to land. Some might argue that Malay Muslims in Singapore are "immigrants" and therefore cannot claim indigeneity. To me, Malay Muslims in Singapore are both minorities and indigenous—but not to the land itself, rather to the wider region of the Malay Archipelago. A central concept that signifies a sense of belonging to a homeland in Bahasa Melayu is tanah air, or the land-sea space, which points to a jurisdiction traversing seas and straits. Our sense of indigeneity is premised on a different constellation of naturescape from the Native Americans in the US.
Q: How do you stay connected to Singapore and your roots while being so far away? Have you found ways to connect with other Southeast Asians or Muslims in the places you’ve lived?
Nazry: Aside from my trips back home, I try to stay connected with the Singaporean community in Seattle and neighbouring Vancouver where I have some good friends who were formerly Singaporean and now citizens of Canada. Travelling from Seattle to Vancouver is like going from Singapore to Kuala Lumpur. Interestingly, Singaporeans are one of the fastest-growing minority groups in Seattle, and there's an active group here that holds regular meetups and maintains a lively WhatsApp chat. I've met some wonderful people through this network, but there are very few Malay Singaporeans in the Emerald City. In fact, I only know two—one has since returned to Singapore, and I do my best to stay in touch with the other. The gatherings at her home always remind me of my own family get-togethers, filled with warmth and familiarity. It was through these gatherings that I met other Muslim individuals, including the remarkable Turkish-American activist Aysenur Ezgi Eygi, whose tragic murder in the West Bank this year still weighs heavily on my mind.
Q: Looking back, how do you think living and working abroad has enriched your life, both academically and personally?
Nazry: I lead a life now that feels much freer than the one I had in Singapore, a freedom shaped not only by geography but by the diversity of people and ideas I encounter daily. Living in an environment where I'm exposed to such a wide array of perspectives has truly broadened my horizons. I've found that this openness to new experiences has allowed me to think more critically and creatively, challenging the assumptions and norms I once held. It’s more than just the freedom to move or speak—it's the freedom to engage with different worldviews, to have my beliefs tested, and to grow from these interactions. This constant flow of ideas, cultures, and identities has enriched my understanding of the world and deepened my own sense of self.
Q: What advice would you give to other Singaporean Malay-Muslim individuals who are considering pursuing academic careers abroad?
Nazry: Go for it.
Q: How do you envision the evolution of your work in the coming years, particularly in relation to your experiences abroad?
Nazry: I’m eager to explore the intricacies of Malay-Indonesian cultures with the same innovative spirit that scholars of other Asian cultures have embraced. I hope to help pioneer new areas of focus such as the intersection between animal studies and race as well as delve into the realm of science fiction and fantasy (SFF) to offer fresh and imaginative perspectives of our rich cultural tapestry.
Q: What legacy do you hope to leave in your field and for future scholars?
Nazry: I aspire to actively contribute to the growth of Malay-Indonesian cultural studies and envision a future where my work, alongside that of others, helps establish this field as a vital academic discipline. My hope is to see dedicated units, or even full departments, in every university in Singapore and major universities worldwide foster a deeper understanding and appreciation of Malay-Indonesian cultures.
About the Author
Irdina Aisyah Mohd Imran is currently an undergraduate at the National University of Singapore studying English Literature and Psychology. Her research interests include cultural and historical development, in particular pertaining the Islamic and Southeast Asian.
