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"Pada 2006 Pemerintah Belanda mengeluarkan Canon van Nederland mengenai para tokoh, benda-benda, dan peristiwa penting dalam sejarah dan budaya Belanda. Canon tersebut digunakan sebagai panduan pendikan sejarah dan kewarganegaraan bagi para guru sekolah dasar dan menengah. Oleh karena muncul kritik terhadap Canon tersebut, pada 2020 pemerintah Belanda merevisinya, termasuk venster (jendela) Indonesia mengenai Perang Kemerdekaan Indonesia. Penelitian ini membahas perubahan wacana Perang Kemerdekaan Indonesia dalam Canon van Nederland sebelum dan sesudah revisi. Penelitian ini menggunakan metode campuran, yaitu menggabungkan metode kuantitatif dan kualitatif, dengan pendekatan poskolonial. Hasil penelitian menunjukkan bahwa setelah direvisi, wacana Perang Kemerdekaan dalam Canon van Nederland merepresentasikan lebih banyak keberagaman gender dan etnis dibandingkan sebelumnya. Canon van Nederland revisi juga merepresentasikan orang kulit berwarna dengan agency atau keberdayaan yang lebih besar dari sebelumnya. Canon van Nederland revisi memperlihatkan upaya menghindari bias Eropa dengan menyajikan perspektif yang lebih beragam tentang Perang Kemerdekaan Indonesia dan memasukkan penelitian terbaru tentang kekerasan pasukan Belanda dalam Perang Kemerdekaan Indonesia.

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In 2006 the Dutch Government launched the Canon van Nederland of important figures, objects and events in Dutch history and culture. The Canon is used as a guide for history and civics education for primary and secondary school teachers. Due to criticism of the Canon, in 2020 the Dutch government revised it, including the Indonesia venster (window) on the Indonesian War of Independence. This research discusses the changes in the discourse of the Indonesian War of Independence in Canon van Nederland before and after the revision. This research uses mixed methods, combining quantitative and qualitative methods, with a postcolonial approach. The results show that after the revision, the discourse of the War of Independence in Canon van Nederland represents more gender and ethnic diversity than before. The revised Canon van Nederland also represents people of colour with greater agency than before. The revised Canon van Nederland shows an attempt to avoid European bias by presenting a more diverse perspective on the Indonesian War of Independence and incorporating recent research on Dutch military violence in the Indonesian War of Independence."

"One of the important -features. of the 'Arab-Indonesians in Indonesian history is that the Arab-Indonesians have been assimilated themselves into indigineous people. Except in very limited cases, it is very difficult for anybody to distinguish Arab-Indonesians from other Indonesians. Most people consider this assimilation is due to Islam, the religion of all Arab-Indonesians and the religion of the majority of Indonesians. Few people consider it due to the high rate of intermarriage between the Arab-Indonesians and Indonesians. Arab-Indonesians call Indonesians as akhwal, "brothers of their mothers". In addition to the two matters above, this writing tries to present another important matter, that is the role of the Arab-Indonesians in the struggle of Indonesian independence movement. Almost all Arab-Indonesians were on the Indonesians' side against the Dutch, and to some extent Arab-Indonesians had received similar treatment as their brothers, the Indonesians, during the: Dutch colonial period. The first modern movement of Arab-Indonesians, Jamiat Khair, has paid intensive attention to Indonesians. The Jamiat Khair not only receives Indonesians as its members,- such as KHA Dahlan, the founder of Muhammadiyah, but also accepts Indonesian children to its schools. Many Indonesian children have been and are still educated there. These all can also be seen in the other Arab-Indonesian organizations, such as al Irsyad and al Chairaat. Some Arab--Indonesian leaders have great influence on the Indonesians and their leaders. Syekh Ahmad Surkati, the spiritual leader of al Irsyad, for example, was at once KHA Dahlan's closest friend and teacher. He was also the teacher of many Indonesian leaders such as Moh. Roem, M. Rasjidi, Junus Anies, Kasman, Natsir, A. Hassan, and Hail Zamzam, one of the founders of Fersis, Persatuan Islam. Unfortunately, there has been constant dispute among the Arab-Indonesians themselves until the foundation of PAI, Partai Arab Indonesia, by Baswedan and other muwalads, the mixed and local born Arab-Indonesians. Despite their claim that Indonesia is their only mother country, and they struggled, on the side of'Indonesians against the Dutch, all non-Islamic organizations, except Gerindo, refused to accept Arab---Indonesians as their members. After the declaration of Indonesian Independence, however, all Arab-Indonesians became Indonesian citizens. They hand in hand with the Indonesians defended the Republic of Indonesia against the Dutch and their colaborators. Many Arab--Indonesians not only became members but also leaders of both Islamic and non-Islamic organizations, such as PSI, Partai Socialis Indonesia, and PNI, Partai Nasional Indonesia."