How Chinese Indonesians share their wealth<\/p>\n
Christine Susanna Tjhin, Jakarta<\/p>\n
It has been a hallmark of Chinese New Year (or Imlek) to share
\nangpao (red envelopes) as a gesture of sharing wealth, luck and
\njoy. What does a Chinese Indonesian have to share in this Imlek
\nof 2556?<\/p>\n
In light of the tsunami catastrophe several Chinese Indonesian
\nreligious and cultural associations found it necessary to call
\nfor more moderate celebrations. Perhaps it was a futile call --
\nremembering how during New Year's Eve, less than a week after the
\ndisaster, frenzied parties were still held.<\/p>\n
After all, Imlek these days is no longer a closed family
\ncelebration. Since 2000 it has become a festive national occasion
\n-- mainly thanks to the media and business sector. Nevertheless,
\nthe call is a sympathetic gesture that we ought to respect.<\/p>\n
Festive or moderate, Imlek is an expression, even at the most
\nsuperficial level, of the extent to which Chinese Indonesians are
\nfreely able to express themselves and of how much they are
\ngenerally accepted by the non-Chinese public.<\/p>\n
This is the time when symbolic oriental ornaments burst out
\nbrazenly like mushrooms on rainy days. The colorful Imlek
\ncelebrations led many people abroad to believe Chinese
\nIndonesians have finally gained acceptance and complete freedom
\nof expression in Indonesia.<\/p>\n
But how do Chinese Indonesians evaluate their new freedom?
\nBy how many red-and-gold calligraphy signs or lanterns they can
\ndisplay in front of their shops or homes? Or simply by counting
\nhow many barongsai (dragon or lion) dances they can perform in
\none night?<\/p>\n
This valuation is quite a superficial if not a complacent one.<\/p>\n
The tsunami disaster has taught a Chinese Indonesians a lesson
\nabout solidarity in ways they may never have thought of before<\/p>\n
The disaster has meant that a new humanitarian agenda has
\nbecome more important than an anti-discrimination agenda. This
\nmay well be the first time Chinese Indonesians engage in a real
\nnation-building agenda that is inclusive as well as cross-
\ncultural.<\/p>\n
People might well have been cynical when they heard about the
\nRp 10.5 billion donations from certain Chinese Indonesian
\ntycoons. This old-school approach -- or shall we say, the typical
\n"ATM function" -- is, fortunately, not the only way Chinese
\nIndonesians participate in disaster relief.<\/p>\n
One thing missing from the local media coverage is the active
\nengagement in humanitarian efforts by numerous Chinese Indonesian
\nassociations, which in the past had been fiercely and
\nunconstructively competitive. The awareness of the enormity of
\nthe tsunami problem has led these organizations to forget past
\nquarrels and to devise a joint effort for the sake of efficiency
\nas well as effectiveness.<\/p>\n
On the other hand, while there is cooperation, there is no
\n"unified Tionghoa" concept and there will likely never be.<\/p>\n
However, important programs that will contribute to the
\nlonger-term reconstruction efforts for disaster areas have been
\ndevised. The refusal to simply deliver cheques to policy makers
\nand be happy with a snapshot (or two) with Mr. President is a
\nrather encouraging sign of the redefined notion of participation
\nfrom the Chinese Indonesian side.<\/p>\n
A greater opportunity for Chinese Indonesian youth to help has
\nalso materialized. Many have responded proactively and
\ncompassionately, and many more should do so while this window of
\nopportunity is open.<\/p>\n
Cooperation between young and old is needed in these efforts
\nto best direct the passions of the young to help.<\/p>\n
Such horizontal engagement is critical because it puts a human
\nface on Chinese Indonesian participation in the country --
\nshowing the ethnic Chinese here are prepared to go further than
\nmoney.<\/p>\n
Now, however, these "problems" have a chance to work together
\nconstructively, side by side. It is truly time to seize the day.<\/p>\n
Top priority must be given to constructive engagement between
\nChinese and Acehnese social agencies.<\/p>\n
This engagement must hinge on a mutual respect of each
\ncommunity's cultural identity.<\/p>\n
Identity conflicts have occurred in the past -- including the
\nrecent unfounded allegations of the exclusive nature of Chinese
\nIndonesian refugee camps as well as false rumors about anti-
\nChinese riots in disaster areas.<\/p>\n
These conflicts could occur again if people continue to
\ndisregard the importance and worth of cultural diversity.<\/p>\n
Participation in the reconstruction process must be a
\nmanifestation of sensitivity over the needs and aspirations of
\nthe Acehnese. Only this way can a stronger horizontal engagement
\nwith civil society be established.<\/p>\n
Perhaps a consultative body, with representation from Chinese
\ngroups and from the Acehnese community is needed to work along
\ngovernment agencies in planning Aceh's reconstruction.<\/p>\n
Red lanterns, golden Gong Xi Fa Cai banners, Year of the
\nRooster ornaments and lion dances are pretty. But the best angpao
\nthe Chinese Indonesian can deliver goes beyond such oriental
\nrituals.<\/p>\n
The writer is a researcher at the Department of Politics and
\nSocial Change, the Centre for Strategic and International Studies
\n(CSIS), Jakarta. She is also the secretary of the Humanitarian
\nEmergency Commission (KDK) and a member in the joint volunteer
\nteam of the Indonesian Pluralism Institute (IPI) and the Chinese
\nIndonesian Association (Perhimpunan INTI). This is her personal
\nopinion. She can be emailed at xtine@csis.or.id<\/p>",
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