Chinese Indonesian culture

Chinese Indonesians ( id, Orang Tionghoa Indonesia) and colloquially Chindo or just Tionghoa are Indonesians whose ancestors arrived from China at some stage in the last eight centuries.

Chinese people and their Indonesian descendants have lived in the Indonesian archipelago since at least the 13th century. Many came initially as sojourners (temporary residents), intending to return home in their old age. Some, however, stayed in the region as economic migrants. Their population grew rapidly during the colonial period when workers were contracted from their home provinces in Southern China. Discrimination against Chinese Indonesians has occurred since the start of Dutch colonialism in the region, although government policies implemented since 1998 have attempted to redress this. Resentment of ethnic Chinese economic aptitude grew in the 1950s as Native Indonesian merchants felt they could not remain competitive. In some cases, government action propagated the stereotype that ethnic Chinese-owned conglomerates were corrupt. Although the 1997 Asian financial crisis severely disrupted their business activities, reform of government policy and legislation removed a number of political and social restrictions on Chinese Indonesians.

The development of local Chinese society and culture is based upon three pillars: clan associations, ethnic media and Chinese-language schools. These flourished during the period of Chinese nationalism in the final years of China's Qing dynasty and through the Second Sino-Japanese War; however, differences in the objective of nationalist sentiments brought about a split in the population. One group supported political reforms in China, while others worked towards improved status in local politics. The New Order government (1967–1998) dismantled the pillars of ethnic Chinese identity in favor of assimilation policies as a solution to the so-called "Chinese Problem".

The Chinese Indonesian population of Java accounts for nearly half of the group's national population. They are generally more urbanized than Indonesia's indigenous population but significant rural and agricultural communities still exist throughout the country. Declining fertility rates have resulted in an upward shift in the population pyramid, as the median age increases. Emigration has contributed to a shrinking population and communities have emerged in more industrialized nations in the second half of the 20th century. Some have participated in repatriation programs to the People's Republic of China, while others emigrated to neighbouring Singapore and Western countries to escape anti-Chinese sentiment. Among the overseas residents, their identities are noticeably more Indonesian than Chinese.

Classification

The term "Chinese Indonesian" has never been clearly defined, especially for the period before 1900. There was no Indonesian identity or nationality before the 20th century. The ethno-political category Han Chinese was also poorly defined before the rise of modern Chinese nationalism in the late 19th century. At its broadest, the term "Chinese Indonesian" is used to refer to anyone from, or having an ancestor from, the present-day territory of China. This usage is problematic because it conflates Han Chinese with other ethnic groups under Chinese rule. For instance, Admiral Zheng He (1371–1433), who led several Chinese maritime expeditions into Southeast Asia, was a Muslim from Yunnan and was not of Chinese ancestry, yet he is generally characterized as "Chinese". This broad use is also problematic because it prioritizes a line of descent from China over all other lines and may conflict with an individual's own self-identity. Many people who identify as Chinese Indonesian are of mixed Chinese and Indonesian descent. Indonesia's president Abdurrahman Wahid (1940-2009) is widely believed to have some Chinese ancestry, but he did not regard himself as Chinese.

Some narrower uses of the term focus on culture, defining as "Chinese Indonesian" those who choose to prioritize their Chinese ancestry, especially those who have Chinese names or follow aspects of Chinese religion or culture. Within this cultural definition, a distinction has commonly been made between peranakan and totok Chinese. Peranakan were generally said to have mixed Chinese and local ancestry and to have developed a hybrid culture that included elements from both Chinese and local cultures. Totoks were generally said to be first-generation migrants and to have retained a strong Chinese identity.

Other definitions focus on the succession of legal classifications that have separated "Chinese" from other inhabitants of the archipelago. Both the Dutch East India Company and the Dutch colonial government (from 1815) applied complex systems of ethnic classification to their subjects, based on religion, culture and place of origin. Chinese Indonesians were sometimes classified as "Natives", sometimes as "Chinese", sometimes as "Foreign Orientals", a category that included Arabs, Indians and Siamese. After independence, the community was divided between those who accepted Indonesian citizenship and those who did not. Under the New Order of President Suharto, citizens of Chinese descent were formally classified as "Indonesian citizens of foreign descent" (''Warga Negara Indonesia keturunan asing''). In public discourse they were distinguished from native Indonesians as "non-native" (''non-pribumi'' or ''non-pri'').

History

Early interactions

The first recorded movement of people from China into Maritime Southeast Asia was the arrival of Mongol forces under Kublai Khan that culminated in the invasion of Java in 1293. Their intervention hastened the decline of the classical kingdoms such as Singhasari and precipitated the rise of the Majapahit empire.

Chinese Muslim traders from the eastern coast of China arrived at the coastal towns of Indonesia and Malaysia in the early 15th century. They were led by the mariner Zheng He, who commanded several expeditions to Southeast Asia between 1405 and 1430. In the book ''Yingya Shenglan'', his translator Ma Huan documented the activities of the Chinese Muslims in the archipelago and the legacy left by Zheng He and his men. These traders settled along the northern coast of Java, but there is no documentation of their settlements beyond the 16th century. The Chinese Muslims were likely to have been absorbed into the majority Muslim population. Between 1450 and 1520, the Ming Dynasty's interest in southeastern Asia reached a low point and trade, both legal and illegal, rarely reached the archipelago. The Portuguese made no mention of any resident Chinese minority population when they arrived in Indonesia in the early 16th century. Trade from the north was re-established when China legalized private trade in 1567 through licensing 50 junks a year. Several years later silver began flowing into the region, from Japan, Mexico, and Europe, and trade flourished once again. Distinct Chinese colonies emerged in hundreds of ports throughout southeastern Asia, including the pepper port of Banten.

Some Chinese traders avoided Portuguese Malacca after it fell to the Portuguese in the 1511 Capture of Malacca. Many Chinese, however, cooperated with the Portuguese for the sake of trade. Some Chinese in Java assisted in Muslim attempts to reconquer the city using ships. The Javanese–Chinese participation in retaking Malacca was recorded in "The Malay Annals of Semarang and Cerbon".

Chinese in the archipelago under Dutch East India Company rule (1600–1799)

By the time the Dutch arrived in the early 17th century, major Chinese settlements existed along the north coast of Java. Most were traders and merchants, but they also practiced agriculture in inland areas. The Dutch contracted many of these immigrants as skilled artisans in the construction of Batavia (Jakarta) on the northwestern coast of Java. A recently created harbor was selected as the new headquarters of the Dutch East India Company (', VOC) in 1609 by Jan Pieterszoon Coen. It grew into a major hub for trade with China and India. Batavia became home to the largest Chinese community in the archipelago and remains so in the 21st century. Coen and other early governors-general promoted the entry of Chinese immigrants to new settlements "for the benefit of those places and for the purpose of gathering spices like cloves, nutmeg, and mace". The port's Chinese population of 300–400 in 1619 had grown to at least 10,000 by 1740. The Dutch Company ruled migrant ethnic groups in Batavia using 'officers' drawn from each community, usually with the title ''kapitan'' or ''majoor''. These officers had a high degree of authority over their community and undertook negotiations between the community and the Company authorities. Dutch colonial rule saw the beginning of anti-Chinese policies, including killings and ghettoization.

Most of those who settled in the archipelago had already severed their ties with the mainland and welcomed favorable treatment and protection under the Dutch. Some became "revenue farmers", middlemen within the corporate structure of the VOC, tasked with collecting export–import duties and managing the harvest of natural resources; although this was highly profitable, it earned the enmity of the ''pribumi'' population. Others worked as opium farmers. Following the 1740 Batavia massacre and ensuing war, in which the Chinese rebelled against the Dutch, the Dutch attempted to place a quota on the number of Chinese who could enter the Indies. Amoy was designated as the only immigration port to the archipelago, and ships were limited to a specified number of crew and passengers depending on size. This quota was adjusted at times to meet demand for overseas workers, such as in July 1802 when sugar mills near Batavia were in need of workers.

Chinese who married local Javanese women and converted to Islam created a distinct Chinese Muslim Peranakan community in Java. Chinese rarely had to convert to Islam to marry Javanese abangan women but a significant amount of their offspring did, and Batavian Muslims absorbed the Chinese Muslim community which was descended from converts. Adoption of Islam back then was a marker of peranakan status which it no longer means. The Semaran Adipati and the Jayaningrat families were of Chinese origin.

Chinese in the archipelago under Dutch colonial rule to 1900

When the VOC was nationalized on 31 December 1799, many freedoms the Chinese experienced under the corporation were eliminated by the Dutch government. Among them was the Chinese monopoly on the salt trade which had been granted by the VOC administration. An 1816 regulation introduced a requirement for the indigenous population and Chinese traveling within the territory to obtain a travel permit. Those who did not carry a permit faced arrest by security officers. The governor-general also introduced a resolution in 1825 which forbade "foreign Asians in Java such as Malays, Buginese and Chinese" from living within the same neighborhood as the native population. Following the costly Java War (1825–1830) the Dutch introduced a new agrarian and cultivation system that required farmers to "yield up a portion of their fields and cultivate crops suitable for the European market". Compulsory cultivation restored the economy of the colony, but ended the system of revenue farms established under the VOC.

The Chinese were perceived as temporary residents and encountered difficulties in obtaining land rights. Europeans were prioritized in the choice of plantation areas, while colonial officials believed the remaining plots must be protected and preserved for the indigenous population. Short-term and renewable leases of varying lengths were later introduced as a temporary measure, but many Chinese remained on these lands upon expiration of their contracts and became squatters. At the beginning of the 20th century, the colonial government began to implement the "Ethical Policy" to protect the indigenous population, casting the Chinese as the "foremost enemy of the natives". Under the new policy, the administration increased restrictions on Chinese economic activities, which they believed exploited the native population.

Powerful Chinese families were described as the 'Cabang Atas' ("upper branch") of colonial society, forming influential bureaucratic and business dynasties, such as the Kwee family of Ciledug and the Tan family of Cirebon.

In western Borneo, the Chinese established their first major mining settlement in 1760. Ousting Dutch settlers and the local Malay princes, they joined into a new republic known as Lanfang. By 1819, they came into conflict with the new Dutch government and were seen as "incompatible" with its objectives, yet indispensable for the development of the region. The Bangka–Belitung Islands also became examples of major settlements in rural areas. In 1851, 28 Chinese were recorded on the islands and, by 1915, the population had risen to nearly 40,000 and fishing and tobacco industries had developed. Coolies brought into the region after the end of the 19th century were mostly hired from the Straits Settlements owing to recruiting obstacles that existed in China.

Divided nationalism (1900–1949)

The Chinese revolutionary figure Sun Yat-sen visited southeast Asia in 1900, and, later that year, the socio-religious organization Tiong Hoa Hwe Koan (), also known as the Chinese Association, was founded. Their goal was to urge ethnic Chinese in the Indies to support the revolutionary movement in China. In its effort to build Chinese-speaking schools the association argued that the teaching of the English and Chinese languages should be prioritized over Dutch, to provide themselves with the means of taking, in the words of Phoa Keng Hek, "a two or three-day voyage (Java–Singapore) into a wider world where they can move freely" and overcome restrictions of their activities. Several years later, the Dutch authorities abandoned its segregation policies, abolished travel permits for the ethnic Chinese, and allowed them to freely move throughout the colony. The 1911 Xinhai Revolution and the 1912 founding of the Republic of China coincided with a growing Chinese–nationalist movement within the Indies.

Although there was no recognizable nationalist movement among the indigenous population until 1908, Dutch authorities feared that nationalist sentiments would spread with the growth of ethnically mixed associations, known as ''kongsi''. In 1911, some Javanese members of the Kong Sing association in Surakarta broke away and clashed with the ethnic Chinese. This incident led to the creation of Sarekat Islam, the first organized popular nationalist movement in the Indies. Indigenous groups saw the Chinese nationalist sentiment as "haughty", leading to mutual antagonism. The anti-Chinese sentiment spread throughout Java in 1918 and led to violent attacks orchestrated by members of Sarekat Islam on the ethnic Chinese in Kudus. Following this incident, the left-wing Chinese nationalist daily ''Sin Po'' called on both sides to work together to improve living conditions because it considered most ethnic Chinese, like most of the indigenous population, to be poor.

''Sin Po'' first went into print in 1910 and began gaining momentum as the leading advocate of Chinese political nationalism in 1917. The ethnic Chinese who followed its stream of thought refused any involvement with local institutions and would only participate in politics relating to mainland China. A second stream was later formed by wealthy ethnic Chinese who received an education at Dutch-run schools. This Dutch-oriented group wished for increased participation in local politics, Dutch education for the ethnic Chinese, and the furthering of ethnic Chinese economic standing within the colonial economy. Championed by the Volksraad's Chinese representatives, such as Hok Hoei Kan, Loa Sek Hie and Phoa Liong Gie, this movement gained momentum and reached its peak with the Chung Hwa Congress of 1927 and the 1928 formation of the Chung Hwa Hui party, which elected Kan as its president. The editor-in-chief of the ''Madjallah Panorama'' news magazine criticized ''Sin Po'' for misguiding the ethnic Chinese by pressuring them into a Chinese-nationalist stance.

In 1932, pro-Indonesian counterparts founded the to support absorption of the ethnic Chinese into the Javanese population and support the call for self-government of Indonesia. Members of this group were primarily . This division resurfaced at the end of the period of Japanese occupation (1942–1945). Under the occupation ethnic Chinese communities were attacked by Japanese forces, in part owing to suspicions that they contained sympathizers of the Kuomintang as a consequence of the Second Sino-Japanese War. When the Dutch returned, following the end of World War II, the chaos caused by advancing forces and retreating revolutionaries also saw radical Muslim groups attack ethnic Chinese communities.

Although revolutionary leaders were sympathetic toward the ethnic Chinese, they were unable to stop the sporadic violence. Those who were affected fled from the rural areas to Dutch-controlled cities, a move many Indonesians saw as proof of pro-Dutch sentiments. There was evidence, however, that Chinese Indonesians were represented and participated in independence efforts. Four members of the Investigating Committee for Preparatory Work for Independence (BPUPK) were Chinese: Liem Koen Hian, Oey Tiang Tjoei, Oey Tjong Hauw and Tan Eng Hoa. Yap Tjwan Bing was the sole Chinese member of the Preparatory Committee for Indonesian Independence (PPKI). Ong Eng Die

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