本文討論《蕉風》在獨立前後由一九五五年至一九五九年間標榜的「純馬來亞化」主張。《蕉風》雖然並不是唯一主張馬來亞化的刊物，卻是在獨立前真正做到建構「本土認同」文藝觀點的非左翼刊物。一九四九年中國政權更易，冷戰形勢延伸至東南亞的華文文化場域，左翼文人多被遣返，右翼（或非左翼）的文人南來。《蕉風》的創辦人與編輯成員紛紛在一九五〇年代中期先後來到新加坡，並於一九五五年十一月創辦《蕉風》，以「純馬來亞化」定位雜誌的方向。《蕉風》建構的家園想像，並非是早期中國民族主義者「境外原鄉」的家園，而是一個以本土為中心的「境內家園」，然而對本土的認同其實非常曲折。適逢馬來亞即將獨立，南來文人抵達不久，短期內就認同本土。他們對這新興國家的想像與馬來主義者的想像頗為分歧，故南來文人在《蕉風》發表的馬來亞論述，亦是與馬來民族主義者的國家論述觀點迥異。《蕉風》透過各個方面的資料蒐集、翻譯與鼓吹地方知識的書寫。作者如馬摩西、黎青等賦予了馬來亞天性本質自然、淳樸、熱情、樂土沃野的想像。藉由這類理想與美化的本土意像，確實有助於催化對於本土與異族他者的接納，也能驅動作者著手實行「去中國化」的本土書寫，將「落腳之地」構塑成可被認同的「歸屬之地」。然而，細讀其本土書寫中對馬來亞投射的夢想，卻可發現其本土認同與家園想象猶如更為深層潛在的、更接近原初的欲望，國家與本土被賦予更為本質化且質樸的自然屬性，從而撫平未能被認同的焦慮。

This article discusses the advocating of ”pure Malayanization” by Chao Foon [Jiao Feng] literary fortnightly between 1955 and 1959. Although Chao Foon was not the only magazine asserting the claim of Malayanization, it was the only non-left wing magazine that had constructed a localized identity in the pre-independent years. In 1949, with the fall of the Kuomintang regime in China, the cold war was expanded to the Chinese cultural field in Southeast Asia. While left wing literati were sent back to China, more right wing (or non left wing) writers moved to Southeast Asia. After the founders and editors of Chao Foon arrived at Singapore in mid-1950s, they established the magazine in November 1955, claiming ”Pure Malayanization” as their stand. These non-left wing immigrant literati had identified themselves with Malaya within a short time after their arrival, with the independent struggle of Malayan peoples around the corner. Instead of following the typical ”homeland in a foreign land” thought commonly found in early Chinese migrant writings, the homeland imagination of the non-left wing migrant group tends to be identified with local characteristic, expressing an afford to create a ”domestic homeland.” However, their imagination of this new nation was very much different from the Malay nationalist. In this aspect, the viewpoints published by these non-leftist immigrant Chinese writers in Chao Foon can be seen as a competition with that of the Malay nationalist. Moreover, Chao Foon still continued their afford to manifest the identity of ”pure Malayanization” through publishing various texts with contents full of natural iamges, idealistic rhetoric and great expectation of the local life, and Malaya was presented as happy land by writers such as Ma Moxi and Li Qing. These beautified figures of speech indeed brought to the effect of promoting an identity with local culture in this new homeland for the migrant literati. However, the dreams projected onto Malaya by their localized writings also revealed a more subtle and primitive desire in the construction of the nation as an imagined homeland, which helped to pacify the anxiety for not being recognized by the other national entity.