摘要

在東南亞歷史、政治與經濟結構的侷限下，客家認同或客家意識是隱性或雙重隱性的。但在晚近的研究中，學者也發現在東南亞的客家社團中，似乎還存又保留客家認同或客嘉義市的功能，雖然那被視為認同標籤的主要元素，如客語等的保存或推動去很少成為客家社團關懷的重點，它們所彰顯的客家性，並非靠著社會文化建構而來，而只是原生情感的一種表達:即因為祖先的血緣關係而建立起來的一種群體意識。東南亞的客家認同，到目前為止，充其量只具有某種我族-他族的差異認知，而由於這種差異認知是存在於華人族內，因此在很多場合下，這些差異認知是可以被忽略的。但是這種以社團組織為主的研究，除了可能有都市中心的偏差外，還可能有城鄉、世代差異的偏頗。本文試圖從馬來亞大學內的客家知識青年之訪談，來討論他們的客家認同或客家意識的世代現象，同時補足我們對於馬來西亞客家所處的環境之瞭解，他們如何界定自己?是否不同教育背景者對於客家身分的雙重隱性有所差別呢?

Under the limitation of historical, economic and political structures in Southeast Asia, Hakka identity or Hakka consciousness is invisibility or double invisibility. However, in the current researches, scholars also discover that there are preservation of Hakka identity or consciousness in Hakka organizations of Southeast Aisa, Although they seldom promote those essential elements of identity such as Hakka language. Therefore, We can see that the Hakkaness in Southeast Asia is not represented through socio-cultural construction, but an expression of primordial emotion. Hakka identity in Southeast Asia, at most, exists only within the Chinese community, which, in many circumstances can be ignored. However, the studies based on Hakka social organizations, will unavoidably reflect urban -bias, and also biases of urban-rural and generational differences. In this article, through the interviews with young Hakka students in the University of Malaya, we will discuss their Hakka identity and consciousness, ans also understand the Hakka within Malaysian context, how they define themselves? ans we will also investigate the differences of the Hakkaness of the Hakka youths with different educational backgrounds?

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