By Marleen Dieleman
Pt. 1. creation --
pt. 2. coverage and dignity : Chineseness in the course of and after the hot order --
pt. three. Justice and illustration : the chinese language within the Netherlands East Indies --
pt. four. Survival and creativity : chinese language company responses to regime switch.
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Some scholars point out that this distinction is no longer relevant and that many peranakan regard Chinese culture and traditions as important as is supposed for the totok (Wijaya 2002, 10–13). 6 For a detailed discussion see Coppel (2002b, 131–149). 7 There is much more to be said about the ethnic Chinese during the colonial era and the Old Order for which I refer to: Reid (1996), Hefner (2001), Coppel (2002a), Chua (2008). 8 The theme of assimilation is discussed in great detail in the following two chapters in this volume.
Ithaca: Cornell University Press. , Remco Raben and Henk Schulte Nordholt, ed. 2005. Locating Southeast Asia: Geographies of Knowledge and Politics of Space. Leiden: KITLV Press. Lawson, Stephanie. 1993. Conceptual Issues in the Comparative Study of Regime Change and Democratization. Comparative Politics 25(2): 183–205. Lindsey, Tim. 2005. Reconstituting the Ethnic Chinese in Post-Soeharto Indonesia: Law, Racial Discrimination, and Reform. In Chinese Indonesians: Remembering, Distorting, Forgetting, ed.
Indonesia is full of problems, especially since the crisis, but also because of all kinds of aggressive Islamic movements and terrorist problems. The political system and the law system in Indonesia are terrible; Indonesia is the third-largest corrupt country in the world. That is why praying is so important. ” Gono witnessed the growth of the charismatic movement in Yogyakarta. “The charismatic movement in Yogyakarta started in the 1980s. There was quite some growth and there were quite some cases of healing.