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Abstrak :
Since Indonesian independence, its Chinese minority has been a Victim of violent outbreaks, but also of restrictive policies arising from politics and administrative measures. From about 1957, with the closure of Chinese language schools and subsequent regulations about expression of Chinese culture, many speak of the erasure of that culture through such restrictions. Violent anti Chinese outbreaks have proceeded from the Indonesian Revolution and the presidency of Soekamo (especially the so called PP 10 measures against Chinese rural traders) to the era of Suharto, which began with the 1965-1967 anti Communist massacres and their effects on ethnic Chinese and came to an end with the provocation of violence against ethnic Chinese in major Indonesian cities. This paper also discusses the reactions to these waves of anti Chinese measures: rejection, flight, but also countermeasures in the form of political activity. In the years since Reformasi, as attacks on them have subsided, many Chinese Indonesians have Chosen to emphasize their participation in Indonesian history and their positive contributions to Indonesian culture.

Abstrak :
Pluralisme hukum waris di Indonesia menyebabkan polemik tersendiri, khususnya bagi Warga Negara Indonesia keturunan Tionghoa. Pada umumnya, hukum waris yang berlaku bagi masyarakat Indonesia keturunan Tionghoa adalah hukum waris perdata barat, namun menjadi permasalahan tersendiri bagi keturunan Tionghoa yang beragama Islam atau menikah dengan seorang Muslim karena hukum kewarisan Islam juga berlaku di Indonesia. Dalam kaitannya dengan pihak ketiga, untuk mengetahui ahli waris yang berhak sesuai dengan hukum yang berlaku dibutuhkan suatu alat bukti yang dapat menjadi pegangan bagi pihak ketiga. Penelitian ini membahas mengenai hukum yang seharusnya berlaku bagi pewaris keturunan Tionghoa yang menikah kedua kalinya dengan seseorang yang beragama Islam, penerapan hukum waris bagi isteri kedua pewaris dan kewenangan Notaris dalam membuat surat keterangan waris bagi keturunan Tionghoa yang beragama Islam serta kekuatan dari surat keterangan waris yang dibuat oleh Notaris tersebut. Metode yang digunakan dalam penelitian ini adalah metode yuridis normatif yang dilakukan dengan tipologi penelitian deskriptif analitis. Hasil analisa adalah bahwa hukum kewarisan yang berlaku adalah hukum yang dianut oleh pewaris, dalam hal ini adalah hukum waris perdata barat, sehingga untuk isteri keduanya berlaku Pasal 852A Kitab Undang Undang Hukum Perdata dan surat keterangan waris yang dibuat oleh Notaris merupakan alat bukti yang kuat untuk keturunan Tionghoa terlepas dari agama yang dianut oleh keturunan Tionghoa. Saran yang dapat diberikan adalah bahwa atas hukum keluarga, hukum harta benda perkawinan dan hukum waris dibutuhkan suatu pemahaman yang sempurna karena keterkaitannya satu sama lain, dan agar surat keterangan waris dapat dibuat hanya oleh Notaris selaku pejabat umum. ......Pluralism of inheritance law in Indonesia causes its own polemic, especially for Indonesian citizens of Chinese descent. In general, inheritance law that applies to Indonesian people of Chinese descent is based on Indonesian Civil Code, but it becomes a problem for Chinese descendants who are Moslems or married to a Moslem because Islamic inheritance law also applies in Indonesia. In relation to third parties, an evidence that can be used as a guide to find the rightful heirs in accordance with applicable law is needed. This study discusses the law that should apply to Chinese inheritors who are married for the second time with a Moslem and the application of inheritance law for his second wife, also the authority of a Notary in making an certificate of inheritance for Chinese Moslems and the strength of those certificates. The method used is a normative juridical method conducted with descriptive analytics research. The result of the analysis is that the applicable inheritance law is the law adopted by the testator, in this case based on Indonesian Civil Code, hence Article 852A of the Indonesian Civil Code is applied for his second wife. The certificate of inheritance made by a Notary are strong evidences for Chinese descent regardless of their religion. The advice that can be given is that a perfect understanding of family law, marital property law and inheritance law is needed because of their interrelation with one another, and a certificate of inheritance hopefully could be made only by a Notary.

Abstrak :
Penggunaan aplikasi TikTok semakin merajalela di Indonesia. TikTok menciptakan platform yang dinamis untuk berbagi konten singkat dan kreatif. Fenomena ini mengundang perhatian terhadap bagaimana beberapa pengguna di Indonesia berekspresi ataupun menyampaikan pemikirannya sebagai orang Cina-Indonesia (Cindo) atau kelompok etnis Tionghoa melalui medium ini. Dalam sejarahnya, orang Cindo pernah mengalami diskriminasi. Berakhirnya era Orde Baru dan dengan ditetapkannya kebijakan-kebijakan politik yang lebih inklusif pada era Reformasi membuat orang Cindo menjadi lebih bebas dalam berekspresi, terutama untuk maksud memperkenalkan budayanya. Dalam artikel tugas akhir ini, penulis meninjau orang Cindo di TikTok menggunakan metode kualitatif berbasis budaya. Temuan utama yang dapat diungkap di antaranya adalah terdapat berbagai macam cara berekspresi, yaitu melalui konten pengetahuan, jawaban atas stereotip yang tertanam, dan keluhan. Melalui konten-konten ini, orang Cindo mengungkapkan keinginan mereka untuk diakui sebagai bagian dari bangsa Indonesia tanpa dibedakan berdasarkan penampilan atau aspek luar lainnya. ......The use of the TikTok application is increasingly widespread in Indonesia. TikTok creates a dynamic platform for sharing short and creative content. This phenomenon draws attention to how some users in Indonesia express themselves or convey their thoughts as Chinese-Indonesians (Cindo) or ethnic Chinese through this medium. Historically, Cindo people have experienced discrimination. The end of the New Order era and the implementation of more inclusive political policies in the Reform era have allowed Cindo people greater freedom to express themselves, particularly to introduce their culture. In this thesis article, the author examines Cindo people on TikTok using a qualitative, culture-based method. The main findings reveal various ways of expression, including through educational content, responses to ingrained stereotypes, and complaints. Through these contents, Cindo people express their desire to be recognized as part of the Indonesian nation without being differentiated based on appearance or other external aspects.

Abstrak :
China's soft power is a difficult concept to measure if the Confucius Institute is the only source relied on. Joseph Nye s concept of soft power puts a strong emphasis on the power of attraction as a tool to persuade or to shape the preferences of others in the worlds of business and politics. To understand how this soft power or the Confucius Institute works, we have to determine the observable power of the intangible attraction embedded in it. This observable but intangible attraction is assumed to be embedded in the language and culture offered by the Institute, namely so called shared values. However, without having attended its classes, it is difficult to see which values are being shared with the local students. Despite this handicap, it is very apparent that the image of China itself has acted as an attraction. An attraction to China was visible already, even before the Confucius Institute was established. For Indonesians, China is a big country which has exerted its power there for a long time through its diaspora and or exports. Therefore, the Confucius Institute is just one of the many forms of Chineseness within their purview. Certainly, the Confucius Institute might have assisted in adjusting negative impressions and expelling some of the reservations the Indonesians have about China. Nevertheless, its influence extends to only a limited number of people who are closely engaged with the Institute.

Abstrak :
[Pengangkatan anak (adopsi) di kalangan masyarakat adat Tionghoa merupakan suatu perbuatan yang lazim dilakukan bila tidak terdapat keturunan laki-laki dalam suatu perkawinan. Keberadaan keturunan laki-laki dalam masyarakat Tionghoa adalah sangat penting sebagai penerus marga (she) dan pemelihara abu leluhur. Dalam perkembangannya masyarakat adat Tionghoa mengalami perubahan sistem kekerabatan menjadi bercorak parental sehingga sekarang dikenal pula pengangkatan anak perempuan. Motif utama pengangkatan anak turut mengalami perubahan, tidak lagi demi melanjutkan keturunan semata tetapi demi kepentingan terbaik anak. Kedudukan anak angkat dalam keluarga angkat haruslah dalam posisi yang menjamin kesejahteraan anak tersebut, termasuk pula bila orang tua angkatnya meninggal kelak berkaitan dengan warisnya. Yang menjadi permasalahan dalam penelitian ini adalah bagaimana pelaksanaan pengangkatan anak pada masyarakat adat Tionghoa di Indonesia, bagaimana akibat hukum dari pengangkatan anak terhadap kedudukan anak angkat dalam hukum waris adat Tionghoa, bagaimanakah pelaksanaan pengangkatan anak (adopsi) yang dilakukan oleh masyarakat Tionghoa dalam penetapan Pengadilan Negeri Jember Nomor 10/Pdt.P/2014/Pn.Jr. Metode penelitan yang digunakan adalah penelitian yuridis normatif dengan tipologi penelitian eksplanatoris. Data yang digunakan adalah data sekunder yang dikumpulkan dengan studi kepustakaan, selain itu dilakukan pula wawancara untuk mendukung fakta yang ditemukan dalam data sekunder. Dari penelitian diketahui bahwa masyarakat adat Tionghoa di Indonesia melakukan pengangkatan anak hanya secara adat karena pengangkatan anak melalui pengadilan dianggap rumit dan memakan banyak biaya. Akibat hukum dari pengangkatan anak terhadap kedudukan anak angkat dalam hukum waris adat Tionghoa adalah anak angkat menjadi ahli waris dari orang tua angkatnya. Pengangkatan anak yang dilakukan oleh masyarakat Tionghoa dalam penetapan Pengadilan Negeri Jember Nomor 10/Pdt.P/2014/Pn.Jr adalah pengangkatan seorang anak perempuan yang awalnya hanya dilakukan berdasarkan adat kebiasaan yang kemudian dapat disahkan oleh pengadilan negeri demi mendapat kepastian hukum dan mewujudkan kepentingan terbaik anak tersebut. ......Adoption among Chinese Indonesians are a very common thing to do if there's no male descendant born in a marriage. Male descendants play a very important role as they are the successor whom continue the passage of family name (she) and the person in charge of preserving ancestor?s ash. Over the time Chinese Indonesian's descent system transforming into bilateral kinship system so that girls adoption are also recognized now. Adoption's main motives also started shifting, it was to carry on the lineage but now it is for foster child's own benefit. Foster child?s should be placed in the proper position that guarantee his/her welfare being, including in the time of foster parents? death regarding the legacy. The subjects of this research are how is the practice of adoption among Chinese Indonesians, what is the legal consequence of adoption in matter of foster's child's position in Chinese Indonesians customary inheritance law, how is the practice of adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr. The research method are juridicial normative method with explanatory typology. Data used are secondary data which gathered through literature study, beside there's also interview performed to advocating facts found in secondary data. From the research we can tell that Chinese Indonesians conduct adoption solely based on their tradition because doing it through court considered complicated and will cost a lot of money. The legal consequence of adoption in Chinese Indonesians customary inheritance law is foster child becomes adoptive parent's heir. Adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr is the adoption of a girl which at first only conducted based on tradition then authorized by district court for the sake of legal certainty and to actualize the child's best interest.;Adoption among Chinese Indonesians are a very common thing to do if there’s no male descendant born in a marriage. Male descendants play a very important role as they are the successor whom continue the passage of family name (she) and the person in charge of preserving ancestor’s ash. Over the time Chinese Indonesian’s descent system transforming into bilateral kinship system so that girls adoption are also recognized now. Adoption’s main motives also started shifting, it was to carry on the lineage but now it is for foster child’s own benefit. Foster child’s should be placed in the proper position that guarantee his/her welfare being, including in the time of foster parents’ death regarding the legacy. The subjects of this research are how is the practice of adoption among Chinese Indonesians, what is the legal consequence of adoption in matter of foster’s child’s position in Chinese Indonesians customary inheritance law, how is the practice of adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr. The research method are juridicial normative method with explanatory typology. Data used are secondary data which gathered through literature study, beside there’s also interview performed to advocating facts found in secondary data. From the research we can tell that Chinese Indonesians conduct adoption solely based on their tradition because doing it through court considered complicated and will cost a lot of money. The legal consequence of adoption in Chinese Indonesians customary inheritance law is foster child becomes adoptive parents’ heir. Adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr is the adoption of a girl which at first only conducted based on tradition then authorized by district court for the sake of legal certainty and to actualize the child’s best interest., Adoption among Chinese Indonesians are a very common thing to do if there’s no male descendant born in a marriage. Male descendants play a very important role as they are the successor whom continue the passage of family name (she) and the person in charge of preserving ancestor’s ash. Over the time Chinese Indonesian’s descent system transforming into bilateral kinship system so that girls adoption are also recognized now. Adoption’s main motives also started shifting, it was to carry on the lineage but now it is for foster child’s own benefit. Foster child’s should be placed in the proper position that guarantee his/her welfare being, including in the time of foster parents’ death regarding the legacy. The subjects of this research are how is the practice of adoption among Chinese Indonesians, what is the legal consequence of adoption in matter of foster’s child’s position in Chinese Indonesians customary inheritance law, how is the practice of adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr. The research method are juridicial normative method with explanatory typology. Data used are secondary data which gathered through literature study, beside there’s also interview performed to advocating facts found in secondary data. From the research we can tell that Chinese Indonesians conduct adoption solely based on their tradition because doing it through court considered complicated and will cost a lot of money. The legal consequence of adoption in Chinese Indonesians customary inheritance law is foster child becomes adoptive parents’ heir. Adoption among Chinese Indonesians as stated in Jember district court order number 10/Pdt.P/2014/Pn.Jr is the adoption of a girl which at first only conducted based on tradition then authorized by district court for the sake of legal certainty and to actualize the child’s best interest.]

Abstrak :
The purpose of this paper is to trace the modern history of Indonesia through the experience of two Chinese Indonesians who migrated to the Netherlands at different periods of time. These life stories represent both postcolonial experiences and the Cold War politics in Indonesia. The migration of Chinese Indonesians since the beginning of the twentieth century has had long history, however, most of the previous literature has focused on the experiences of the Peranakan group who are not representative of various other groups of Chinese Indonesian migrants who have had different experiences in making their journey to the Netherlands. This paper will present two stories as a parallel to the more commonly known narratives of the Peranakan experience.

Abstrak :
This paper argues that the Hikajat Khonghoetjoe (The life story of Confucius) written by Lie Kim Hok in 1897, is a medium to propose modern ideas of flexible subjectivity, cosmopolitanism, active citizenship and the concepts of good governance to the Chinese Peranakans who experienced political and racial discrimination under Dutch colonization. Using the figure of Confucius, Lie aimed to cultivate virtuous subjects who apply their faith and morality in political sphere. He intended to raise political awareness and rights among the Chinese as colonial subjects and to valorize their bargaining power with the Dutch colonial government. By introducing Confucianism, Lie proposed that the Chinese reconnect themselves with China as an alternative patronage which could subvert White supremacy. Instead of using sources in Chinese, Lie translated the biography of Confucius from the European texts. In crafting his story, Lie applied conglomerate authorship, a technique commonly practised by Malay authors. It allowed him to select, combine and appropriate the source texts. To justify that Confucius Virtue and his teaching were superb and are applicable to contemporary life, Lie borrowed and emphasized European writers high appraisal of Confucianism, instead of using his own arguments and opinions. I call this writing technique indirect agency.

Abstrak :
For Chinese Indonesians, May 1998 is a significant historical marker, twelfth and thirteenth being two concentrated days of riots and atrocities in Jakarta, followed by more, albeit on smaller scales, in 8010, Surabaya, and a number of other cities. Destruction of properties belonging to them, and rapes of the Women, occurred. Then Indonesia witnessed the end of Suharto s rule when the president resigned on 21 May 1998. A gradual political turn around followed; Chinese Indonesians found room to move. The subsequent governments revoked restrictive regulations put in place by the New Order government, and lifted the Suppression on cultural expression by Chinese Indonesians. The situation has progressed in conjunction with Chinas rise in global economic dominance. Does Chinas increasing international profile and rising global economic dominance help Chinese Indonesians? This article seeks to find some answer to the question as it looks at the development in the big picture; how and to what extent the social perceptions of Chinese Indonesians have evolved among the mainstream population; how they perceive themselves and believe how others perceive them; and how these may influence their lives as Indonesian Citizens.