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Journal articles on the topic 'Chinese peranakan'
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Poomduang, Thippiroon, Jantima Kheokao, and Pairote Wilainuch. "Stories of Peranakan Culture in Thailand's Andaman Cluster Provinces." Jurnal Komunikasi: Malaysian Journal of Communication 37, no. 2 (June 30, 2021): 226–42. http://dx.doi.org/10.17576/jkmjc-2021-3702-14.
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This is a study of how the stories of Peranakan culture in Thailand's Andaman cluster provinces are told. Utilising Berlo’s communication model as the primary research framework, this research elaborates on how the Peranakan culture’s stories are told and how these stories help define the Thai Peranakan cultural identity. The findings indicated that there is a lack of storytellers in the new Peranakan culture to continue and drive culture preservation (sender), stories presented did not contain subject matter that points to the real identity of Peranakan culture (message), the channels of storytelling are not continuous and diverse enough (channel) and the awareness of Peranakan culture is limited (receiver). The Peranakan cultural identity, meanwhile, was elaborated in two ways; the history of the Peranakans and the Peranakans' way of life. It was also discovered that the Andaman cluster province was not where the Peranakan’s culture was originally constructed. Instead it was brought to Andaman by Chinese who were trading, living or studying in Malacca or Penang at that time. These Peranakan’s cultural identity is an assimilation of Chinese, Malay, European, and Thai cultures, as evident in Peranakan food, clothes, architecture, and beliefs and traditions. Keywords: Peranakan, Baba, Andaman cluster, storytelling, cultural identity.
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Shahrul Imran, Mohd, Lim Abdullah, and Reevany Bustami. "Evolution and Identity of the Kelantan Peranakan Chinese: Issues and Challenges." International Journal of Multicultural and Multireligious Understanding 2, no. 1 (February 1, 2015): 1. http://dx.doi.org/10.18415/ijmmu.v2i1.8.
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The Kelantan Peranakan Chinese (KPC) has become the earliest evidence of China relationship with the Malay World. The fifty or so Peranakan settlements in Kelantan were believed to have been founded sometime before the 1800s starting from Tumpat to Gua Musang and along Sungai Kelantan. The descendants of those early Chinese settlers married local women and had close contacts with the Malays and Thais who formed the majority of the populace. This eventually led to the acculturation of the Chinese and gave rise to the formation of the Peranakan community. He is ethnically Chinese but his Kelantanese dialect is so homey that he could easily pass off as Malay. The Chinese perceived the local Malays as legitimately dominant and themselves as legitimately subordinate. This understanding and acceptance of the legitimacy of their relative positions is very crucial in the promotion of a successful inter-ethnic interaction. Today, the days of the Peranakan are numbered and the size of their community is rapidly declining. Modernisation, migration and marriage with non-Peranakans are among the main reasons for the decline. But perhaps the most significant factor is the need to re-orient their identities to suit the post-colonial racial landscape with its ethnic demarcations of Malay, Chinese, Indian and others categories. Peranakan children no longer mix with their Malay or Thai neighbours, preferring instead the society of their schoolmates or those of similar ethnicity. It is just a matter of time before the community disappears. The objectives of the research is to indicate present and future transformations of the Kelantan Peranakan Chinese in the rapidly changing and the future of a small group of Kelantanese Chinese, whose forefathers landed in this country more than 250 years ago - much longer than many current crop of so-called Malaysians. Through the process of assimilation, they have lost their identity. They are not Malays; and naturally would not be accepted as bumiputras. Since they don't speak Mandarin, Hakka or Cantonese, they feel out of place among the "real" or more "genuine" Chinese. Compounded by their tanned skin, they look every inch like the Malays. Though their Chinese surnames are maintained, many have taken the Malay names or are being called by the Malay names. But this unfortunate group of people will perish in history in 30 - 40 years to come. They may be a minority in Kelantan but the Peranakan are as colourful as they come. However, this community is in danger of losing its unique identity. After they are, the Kelantan Peranakan Chinese will go down in history. The whole wide gone world would not even know of their existence}.
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Wolff, John U. "Peranakan Chinese Speech and Identity." Indonesia 64 (October 1997): 29. http://dx.doi.org/10.2307/3351434.
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Sari, Helvi Mei, Feby Dehmi Sudirman, and Sofyan Sofyan. "AKULTURASI SENI PERANAKAN TIONGHOA-MAKASSAR." Nuansa Journal of Arts and Design 4, no. 2 (February 3, 2021): 1. http://dx.doi.org/10.26858/njad.v4i2.9415.
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This study is a qualitative study using objective approach. Research objectives of this study are describing the historical background of Chinese in Makassar and acculturation of Makassarese Chinese in the field of art. The data is collected through interview, observations, and review of literature. In processing the data, there are three techniques used: (1) Data Reduction; (2) Display Data; and (3) Conclusion Drawing and Verification. The results of the study reveal that Chinese came to Indonesia since centuries ago during dynastic war in Cina. They came in Makssar during Dinasti Tang on 15th. They came gradually and began to settle in Makassar during the reign of Kerajaan Gowa. This was the beginning of acculturation. At the time, they mingle with indigenous people and began to pursue various fields, including in art and culture. In music, one of Chinese named Ho Eng Djie was famous for his songs such as Amma Ciang or Atti Raja. In addition, a Chinese writer was famous with his work, Pantoen Melajoe Makassar.
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Neo, David HJ, Sheau-Shi Ngo, and Jenny Gek Koon Heng. "Popular imaginary and cultural constructions of the Nonya in Peranakan Chinese culture of the Straits Settlements." Ethnicities 20, no. 1 (August 7, 2019): 24–48. http://dx.doi.org/10.1177/1468796819867399.
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The Peranakan Chinese is a Chinese diasporic community with a unique hybrid culture of Chinese, Malay, and European influences concentrated in the Straits Settlements (Malacca, Penang, and Singapore) of Malaya (before the independence of Singapore). It has inherited the Chinese patrilineal system but Nonyas within the Peranakan Chinese (also known as Baba-Nonya) culture fill an interesting space in Chinese patriarchy. This article explores the world of the Nonyas and identifies three cultural constructions of the Nonya: garang/li hai (feisty/crafty and manipulative), poonsu (resourceful), and toh tiap (victimized), specifically drawn out from the television serial, The Little Nonya; but these constructions have also been widely represented and documented in the arts and cultural expressions, particularly through the existing literature and portrayal of Nonyas in popular culture. We explore the cultural meanings of the Nonya through gendered patterns and identities which come out of a specific historical context of the Straits Settlements at the turn of the 20th century—the Peranakan Golden Age, where colonialism, wealth, and education shaped its matrifocal Peranakan culture. We employ Sylvia Walby’s theoretical framework of private and public patriarchy, specifically through the structures of household production and culture to analyze the situation of the Nonyas, arguing that Nonyas were not so much oppressed by men but by women; and yet, they were also privileged and valued in the Peranakan culture. Their privileged position allowed them to negotiate and challenge Chinese patriarchy.
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Sari, Risa Junita, Wannofri Samry, and Yudhi Andoni. "Peranakan Chinese’s Literature in Doenia Baroe Magazine (1930)." Andalas International Journal of Socio-Humanities 2, no. 1 (July 25, 2020): 1–7. http://dx.doi.org/10.25077/aijosh.2.1.1-7.2020.
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Doenia Baroe Magazine (1930) is a press media of Peranakan Chinese that contains a lot of literature from various genre. The purpose of this study is to explain themes, forms and orientation of Peranakan Chinese’s literature, so that might explain author’s idea of literary works.Literature from Doenia Baroe Magazine has become the overview of history of literature that written by Peranakan Chinese that use historical methodology. Chinese literature in Doenia Baroe Magazine are influenced by the identity tendency as Chinese people which brings out rendering literary works. Literature from Doenia Baroe Magazine are adaptive to the modernity of colonial environment without needed to remove their ancestral heritage. Literary works in Doenia Baru Magazine has various genres such as short story, feuilleton and poem that implicitly show the author’s new world. Peranakan Chinese’s literature has not just become the social reflection but also implies political identity of the era.The result of this study, the beginning of chinese’s literature is relevant with mentality of the era that affects the author’s idea.
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Sari, Sulhizah Wulan, and Sukmono Bayu Adhi. "The Taste of Peranakan Tionghoa in Listening to Indonesian and Chinese Music and Their Relation to Cultural Identity." Lingua Cultura 13, no. 4 (November 26, 2019): 247. http://dx.doi.org/10.21512/lc.v13i4.5859.
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This research discussed the taste of Peranakans Tionghoa in listening to Indonesian and Chinese music and its relation to cultural identity. The history of the settlements in Chinatown at Glodok, Jakarta, Indonesia, brought ethnic and cultural issues. Then, the assimilation was inadequate that caused the elimination of the original culture and finally form a new culture. This research questioned how the Peranakans Chinese cultural identity was formed and related to the taste of listening to Chinese and Indonesian music using Hall’s perspective of cultural identity. A qualitative method was used to describe, explain, and analyze data. Data in the research consisted of observation and interview of the 30 Peranakans Tionghoa at Glodok, covering the area of mall, café, and restaurant. The collected data were classified into similarities and differences from each aspect. The classification was linked to the three groups who preferred to listen to music and find their cultural identity. The result shows that the taste of Peranakan Tionghoa in listening to Indonesian and Chinese music depends on the elements and the function of music. Those aspects emphasize the language to understand what the song tells about. Further, the music could be an intermediary for cultural unification from both origins of (Chinese and Indonesia) who are fused to the relation of the cultural identity. Related to identity, Peranakans Tionghoa is becoming an identity.
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Gumulya, Devanny. "Pencampuran Budaya Cina, Jawa, dan Belanda pada Budaya Makan Cina Peranakan." ANDHARUPA: Jurnal Desain Komunikasi Visual & Multimedia 3, no. 02 (August 30, 2017): 130–43. http://dx.doi.org/10.33633/andharupa.v3i02.1353.
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AbstrakBudaya Cina peranakan merupakan hasil dari proses akulturasi beberapa budaya. Oleh karena itu, budaya ini sangat menarik untuk dikaji. Paper ini mencoba mengkaji dengan metode studi literatur latar belakang sejarah dan keunikan budaya cina peranakan pada budaya makan mulai dari etiket, menu dan peralatan makan. Dari hasil studi ditemukan bahwa walaupun Cina Peranakan terbentuk dari proses akulturasi budaya Jawa, Cina dan Belanda tetapi dalam hal budaya makan, budaya Cina masih mendominasi terutama dalam etiket dan peralatan makan, karena bagi orang Cina makan dipandang sebagai pemersatu keluarga. Akulturasi terjadi pada menu makanan ada unsur bercampur dengan bahan yang tersedia di Indonesia, hal ini terjadi pada lumpia Semarang yang terkenal dengan lumpia berisi rebung sesuai dengan bahan yang tersedia di Semarang. Kata kunci : Akulturasi Budaya, Cina Peranakan, Budaya makan AbstractCina Peranakan culture is a result of acculturation from different cultures. Therefore, this culture is so interesting to be researched. With literature study method, this paper tries to elaborate the historic point of view to gain closer understanding and synthesize the culture uniqueness with eating culture as object study case. From the study founded that although Cina Peranakan is the melting pot between Java, Dutch and Chinese Cultures, but in food culture the Chinese culture still dominates specially in eating etiquette and tableware. This because for Chinese food is believed as means for family gathering. Meanwhile, the acculturation can be seen in the food menu, because the ingredients needs to be adapted with resources available in Indonesia, this can be seen in Semarang Lumpia that is reknown for rebung, the vegetable available there. Keywords : Culture assimilation, Cina Peranakan culture, Eating culture
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Siregar, Feby Yoana. "Struktur Upacara Adat Perkawinan Peranakan Tionghoa di Teluknaga Tangerang." JURNAL RUPA 2, no. 2 (December 25, 2017): 76. http://dx.doi.org/10.25124/rupa.v2i2.898.
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This study aims to determine the structure of traditional Chinese crossbreed in Indonesia wedding ceremonies. The research data is the result of informant interview. The method used in this research is descriptive qualitative method by using ceremonial theory and acculturation theory.The author chose this title because it is one of the unique traditions in Indonesia. This tradition is a blend of Chinese culture, Betawi and Sunda. Cio Tou is one of the traditional wedding tradition procession in Teluknaga Tangerang. The tradition of Cio Tou exists only in the tradition of the Chinese crossbreed customs in Teluknaga Tangerang. The results obtained in this research are 7 stages of traditional ceremony in Chinese crossbreed marriage that is the selection of soul mate, applying, dowry, youth evening, Cio Tou tradition, wedding reception, and custom after marriage.
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Susanto, Dwi. "Tio Ie Soei Dan Nona Tjoe Joe (Pertjinta'an Jang Membawa Tjilaka): Tegangan Antara Konservatif dan Modern." ATAVISME 12, no. 2 (December 31, 2009): 137–55. http://dx.doi.org/10.24257/atavisme.v12i2.165.137-155.
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Nona Tjoe (Pertjinta'an Jang membawa Tjilaka) adalah sebuah cerita yang berbeda dari pcngarang ccrita peranakan China pada era 1920. Cerita ini juga memberikan karakteristik yang berbeda dari cerita-cerita Tio le Soci. Tulisan ini bertujuan untuk mengeksplorasi dan mcnjclaskan keadaan kehidupan sosial masyarakat/komunitas China yang ter-refleksi dalam Nona Tjoe Joe. Dengan memfokuskan pada representasi kehidupan komunitas China, tulisan ini berusaha mcnjawab beberapa pertanyaan "dimanakah kita sekarang dan apa yang terjadi dengan kehidupan kita sekarang dan akan datang" (2) bagaimana masyarakat China merespon pengaruh Barat (3) dengan analogi posisi wanita, seperti apa pilihan identitas peranakan China. Untuk menjawab pertanyaan itu, artikel ini memfokusukan pada teks sebagai refleksi fakta sosial. Kemudian, refleksi itu dianggap sebagai fakta kemanusian seperti perasaan, identitas, strategi untuk. bertahan hidup masyarakat China
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Nona Tjoe Joe (Pertjinta 'an Jang membawa Tjilaka) is a different story compared to other peranakan Chinese stories in 1920 era. This story also gives the characteristic different from the other Tio le Soe.i stories, The study aims to explore and explain the condition of social life of Chinese community as reflected in Nona Tjoe Joe story. Giving the focus on the representation of the Chinese life, this article attempts to give answers of t.hc following questions: (1) how did Chinese community give answer "where is now and what happen with our present time and future", (2) how did Chinese community responds to the West influence, (3) with analogy of women position, what was the choices of identity peranakan Chinese. To answer those questions, this article gives the focus on the text as a reflection of social facts. The reflection is considered as human fact of feeling. identity, strategy to defending life of Chinese community.
Keywords: reflection Chinese community, conservatism, modem
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Hun Pue, Giok, Puay Liu Ong, and Hong Chuang Loo. "Kelantan Peranakan Chinese Language and Marker of Group Identity." GEMA Online® Journal of Language Studies 19, no. 2 (May 30, 2019): 33–51. http://dx.doi.org/10.17576/gema-2019-1902-03.
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Hoadley, Mason C. "Javanese, Peranakan, and Chinese Elites in Cirebon: Changing Ethnic Boundaries." Journal of Asian Studies 47, no. 3 (August 1988): 503–17. http://dx.doi.org/10.2307/2056972.
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This article traces the development of ethnic relations in West Java during the period of transition from local government to Dutch colonial rule. Changes in relations between Javanese and Chinese-origin elites provide its subject matter, the West Javanese principality of Cirebon its locale, and the half century preceding the massacre of the Chinese in Batavia by the Dutch East India company in 1740 its period.
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Susanto, Dwi. "Pernyaian Dalam Masyarakat Tionghoa: Refleksi Dalam Sastra Peranakan Tionghoa." ATAVISME 15, no. 1 (June 28, 2012): 15–24. http://dx.doi.org/10.24257/atavisme.v15i1.44.15-24.
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Tulisan ini bertujuan melihat dinamika pemikiran atau pandangan pengarang peranakan Tionghoa tentang pernyaian. Pernyaian telah menjadi kebiasaan atau budaya pada masa kolonial di Indonesia. Baik golongan Eropa maupun Tionghoa menerima praktik budaya ini. Para intelektual peranakan Tionghoa memiliki perbedaan pandangan dan pemikiran terhadap praktik ini. Mereka menulis banyak buku seperti karya sastra dalam menghadapi realitas ini. Menurut pandangan Dilthey, karya sastra adalah pemikiran yang diobjektifkan. Pandangan pragmatisme mengatakan bahwa karya sastra adalah hasil tindakan berpikir para pengarangnya. Pernyaian dalam masyarakat Tionghoa mengalami perubahan makna dari praktik yang “dilegalkan” menja di praktik yang “tidak bermoral” karena terjadi perubahan dalam memandang hubungan dalam keluarga dan nilainilai sosial yang baru.
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This paper aims to see the dynamics of mind or worldview of Indonesian Chinese author on concubinage. The concubinage had become a habit or culture in the Indonesia colonial era. Both European and Indonesian Chinese people considered accepting this practices. Many Indonesian Chinese intellectual had different impression or opinion about this immoral practices. They wrote many books, e.g. literary works, about this corrupt attitude. Their ideas had given evidence about their intellectual history which based on mind. According to Dilthey, literary works can be considered as the objective mind. Based on pragmatic tradition, literary works result from the author’s action of thinking. Concubinage exercised by Indonesian Chinese had developed into a new worldview. It is influenced by the new paradigm which considers the family relationship and creating new social value.
Key Words: literary works, objective mind, concubinage.
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COLE, PETER, YURIE HARA, and NGEE THAI YAP. "Auxiliary fronting in Peranakan Javanese." Journal of Linguistics 44, no. 1 (February 5, 2008): 1–43. http://dx.doi.org/10.1017/s002222670700494x.
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Peranakan Javanese (PNJ) is a relatively undescribed variety of Javanese spoken primarily by ethnic Chinese native speakers of Javanese in the city of Semarang in Central Java (Indonesia). PNJ makes a structural distinction between auxiliaries and main verbs. Auxiliaries are unique in that they undergo optional head movement to C. Not only do single auxiliaries move to C, as in familiar languages, but sequences of two or three auxiliaries can move to C as well. Significantly, the order of the moved auxiliaries is always the same as the order in their unmoved position. The distribution of auxiliaries in PNJ is predicted if a ‘tucking in’ (Richards 1997) analysis of head movement similar to that of Collins (2002) is adopted. The PNJ facts are of special interest not only because they are an example of an additional language/construction that shows the distribution expected on the basis of ‘tucking in’, but also because PNJ provides evidence that helps to distinguish between a head movement analysis and the ‘standard’ version of the remnant movement analysis, in which adverbs occupy fixed positions in the clause. It is quite difficult to distinguish between these approaches empirically, so the PNJ auxiliary facts are important in this regard.
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Sim, Teddy Yong Huei, and Sandy Jun Chih Liu. "Research Report Studying Nonya Ceramics in the Singapore-Melaka Region and Their Larger Historical and Artistic Background." Journal of Chinese Overseas 8, no. 2 (2012): 265–90. http://dx.doi.org/10.1163/17932548-12341239.
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Abstract The ethnic Chinese in Southeast Asia is a mature area of study, having benefited from the works of many distinguished scholars. This paper looks into the area of ceramic artifacts in the Peranakan Museum of Singapore and the Nonya Baba Museum of Melaka. The characteristics of the collection are explored in terms of the earlier material culture inherited by the Peranakans. It may be pertinent to make the point that from a “whole culture” approach, these ceramics used at the commonest, middle and higher levels embraced a cultural transference that might not be claimed by the Peranakans alone. Another important part of this investigation is the linkage made to the larger commercial networks in which these ceramics were traded.
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Mahmudi, Mukh Imron Ali, and Lugina Setyawati Setiono. "CULTURAL DISCONTINUITY : THE DISPERSED OF CHINESE DESCENT FROM THE “LITTLE CHINA” CHINATOWNS OF LASEM." Jurnal Sosiologi Nusantara 7, no. 1 (July 14, 2021): 37–50. http://dx.doi.org/10.33369/jsn.7.1.37-50.
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This article aims to analyze how fading the Chinese diaspora culture from Lasem Chinatown over several generations. Previous studies show that Chinese descent's identity and orientation disappeared due to assimilation with the local community during the new order. In fact, there was a tendency for them not to show their Chinese identity from the beginning. This did not pay enough attention to the local context, social situation, and the cultural heritage of Chinese descent between generations. This case study is conducted by interviews, observation, and document study. The data is analyzed using the NVivo Program. Bauböck & Faist’s new concept of diaspora is used to review the phenomenon of the spread of Chinese descent from Lasem Chinatown. This research shows that the Indonesian Chinese people in Lasem tend to refer to themselves as 'Indonesian Chinese Peranakan and are increasingly detached from their identity relationship with their referent origin, China. Their Chinese identity is starting to fade since Chinese cultural heritage through religious rituals has been largely abandoned. Young Chinese children scattered out of Lasem Chinatown and lost their Chinese identity. The novelty in this research is that the assimilation and integration of Peranakan Chinese into local society are precisely related to the acceptance of the Lasem community, instead of Chinese culture's fading.Keywords: Chinese, Descent, Diaspora, Discontinuity, Dispersed
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Susanto, Dwi, and Siti Muslifah. "Pemikiran Pengarang Peranakan Tionghoa di Surabaya dan Malang Periode 1870-1942." ATAVISME 16, no. 1 (June 28, 2013): 15–25. http://dx.doi.org/10.24257/atavisme.v16i1.78.15-25.
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Penelitian ini bertujuan menemukan pemikiran yang dominan dalam kesusastraan peranakan pada periode 1870-1942 di Surabaya dan Malang dan memberikan uraian mengenai sebab perubahan tersebut. Penelitian ini berjenis penelitian kualitatif dengan teknik analisis data sesuai dengan prosedur dalam ranah teori sejarah intelektual sebagaimana sastra adalah produk sosial. Pemikiran yang berkembang dalam periode tersebut terbagi dalam tiga bagian. Pemikiran pertama adalah pemikiran yang bersifat konservatif yang dicirikan dengan kembali pada ajaran Khonghucu (1870-1910). Pemikiran ini diwakili oleh Oei Soei Tiong, Ang Siong Tiauw, Tan Khing Tian, dan Tjap Goan Thay. Pemikiran kedua adalah pemikiran yang mempertanyakan gerakan ka um konservatif sehingga terjebak pada keraguan antara menuju moderat dan konservatif (1911-1920). Pemikiran ini diwakili oleh figur Liem Sim Djiwie. Pemikiran ketiga adalah pemikiran yang bersifat moderat dan adaptif, yakni menerima unsur lokalitas sebagai bagian dari identitas Tionghoa, tetapi menolak unsur Barat. Pemikiran ini diwakili Liem Khing Hoo dan Njoo Cheong Seng (1921-1935-‐an). Sementara itu, Ong Pik Lok menempati struktur eskapisme modern. Ke lompok ini tidak mempersoalkan pilihan identitas, melakukan pelarian dari dunia realitas, dan menjadi korban materialisme dan individualisme (1935-1942).
Abstract: The paper aims to find the dominant thoughts in Indonesian Chinese literature and to describe the impact and cause of this changes in the 1870-1942 period. The paper uses qualita tive method research based on the sociological literature, collaborated especially with the intellectual history studies. The thoughts in 1870-1942 can be divided into three. The first is conservatism. As a mainstream in early periods, it characterized the movement of Chinese traditional culture or custom of Confucianism (1870-1910). The actors in this period were Oei Soei Tiong, Ang Siong Tiauw, Tan Khing Tian, and Tjap Goan Thay. Second, in the period of 1911-1920, the Indonesian Chinese literature was dominated by questions of values between conservatism and moderate. The dominant figures in this period was Liem Sim Djiwie. Third, in the Indonesian Chinese literature in the period of 1921-1935, the thought was moderate and adaptive, accepting the locality as the part of Indonesian Chinese identity but rejecting Western substances. The representatives of this pe riode were Liem Khing Hoo dan Njoo Cheong Seng (1921-1935s). Meanwhile, Ong Pik Lok was placed in the escapism modern structure. This community did not have any problem with the Indonesian Chinese identity or culture. It escaped from the reality and become victims of materialism and individualism (1935-1942).
Key Words: Chinese peranakan literature; the dominant thinking
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Post, Peter. "Bringing China to Java." Journal of Chinese Overseas 15, no. 1 (April 10, 2019): 33–61. http://dx.doi.org/10.1163/17932548-12341392.
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Abstract This paper discusses the paramount role of the Oei Tiong Ham Concern (OTHC) of Semarang in the “Buy Chinese Products” movement of the Republican Government during the period 1928–1937 and its attempts to control Java’s sugar trade with China during the same period. In doing so, the paper focuses on the personal relations between Chen Kung-po (Chen Gongbo), the Republican Minister of Trade and Industry, and the OTHC leadership, as well as the close collaboration between the Dutch-educated Peranakan and Totok Chinese business elites of Java in intensifying economic relations between China and Java. The paper thereby reassesses long-held views about attitudes and economic roles of the Westernized Peranakan Chinese elites and questions the usefulness of simplified political frameworks in analyzing the complex dynamics of intra-Asian trade and commerce in the highly politicized business environment of the 1930s.
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Roesli, Christianto, and Sri Rachmayanti. "Akulturasi Arsitektur Kolonial Belanda pada Rumah Toko Cina Peranakan di Jakarta." Humaniora 5, no. 1 (April 1, 2014): 228. http://dx.doi.org/10.21512/humaniora.v5i1.3014.
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Indonesia is a nation consisting of various ethnicities, races, and cultures. It is because the location of the Indonesian archipelago was in the traffic trade in the early days of the 5th century AD. Chinese ethnic is one ethnicity that already has had a relationship with the Southeast Asian region. In the 19th century shop houses were spread in the coastal areas and concentrated only in the Chinatown. Research used qualitative method with a historical approach. Data were obtained from a variety of literature, both journal articles, books, and the Internet. The results show that in the beginning the shop houses were built by the colonial government to implement a plot system such in the Europe. However, by the influence of the Chinese descendants, limited land with a high population density makes the system become a clever problem solving. Acculturation is a process that refers to the cultural and psychological changes due to encounters with culturally different people. This process allows culture and ethnic groups adapt to another culture. Research concludes that shop house can be seen as a result of Chinese descendants and Dutch acculturation existing in the coastal cities of Indonesia.
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Kwartanada, Didi. "Bangsawan prampoewan Enlightened Peranakan Chinese women from early twentieth century Java." Wacana 18, no. 2 (May 7, 2017): 422. http://dx.doi.org/10.17510/wacana.v18i2.591.
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Sugiarto, Marissa Leviani, and Deli Nirmala. "Tindak Tutur dalam Upacara Etnis Tionghoa Peranakan." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 13, no. 1 (January 29, 2020): 31. http://dx.doi.org/10.30651/st.v13i1.3710.
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ABSTRAKPenelitian ini membahas tindak tutur Pandita dan kedua mempelai dalam pernikahan etnis Tionghoa Peranakan di Klenteng Kebon Jeruk, Semarang. Dalam pengumpulan data, peneliti melakukan perekaman dan observasi partisipan dalam pernikahan di Klenteng Kebon Jeruk, Semarang. Dari analisis ditemukan bahwa semua tindak tutur ada dalam peristiwa komunikasi pernikahan ini. Walau Pandita dan kedua mempelai memiliki kapasitas berbicara yang sangat berbeda. Urutan tindak tutur partisipan utama yang terbanyak yaitu Pandita, mempelai pria dan mempelai wanita. Pandita berperan dominan dilihat dari kuantitas tindak tutur. Peran Pandita dalam upacara sebagai pengendali terlihat jelas dari jumlah tindak tutur direktif yang muncul. Makna dari tindak tutur tersebut menginstruksi kedua mempelai untuk mengikuti apa yang dikatakan Pandita. Mempelai pria dan wanita memiliki porsi bicara yang sama dan terbatasi terlihat dari jumlah tindak tutur mereka. Upacara pernikahan etnis Tionghoa peranakan mengakomodasi Pandita untuk mengambil kendali penuh atas pernikahan etnis tersebut dan sekaligus mengontrol tindak tutur mempelai. Kedua mempelai menggunakan tindak tutur komisif berjanji untuk hidup dengan rukun dan menaati ajaran Budha dalam pernikahan dan asertif yang memaknai respons tindak tutur direktif Pandita.Kata kunci: Penutur, tuturan, pernikahan,tindak tutur ilokusiABSTRACTThis study discusses the speech acts of a priest and the bride and groom in a Chinese ethnic marriage at Kebon Jeruk Temple, Semarang. In collecting data, researchers conducted the recording and observation of participants in marriage at the Kebon Jeruk Temple, Semarang. From the analysis, the researchers find that all speech acts existed in this marriage communication event, although the priest and the bride and groom have a very different speaking capacity. The main sequence of speech acts of the main participants was the priest, bridegroom, and bride. Priest plays a dominant role in terms of the number of speech acts. The role of the priest in the ceremony as a controller is evident from the number of directive speech acts that arise. The bride and groom have the same portion of speech and are limited in their number of speech acts. The Chinese descents’ wedding ceremony accommodates the priest to take full control of the ethnic marriage and at the same time, control the speech acts of the bride and groom. The bride and groom use commissive and assertive speech acts, which are responses to the priest's directive speech acts.Keywords: speaker, utterance, marriage, speech act, illocution
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Ismail, Nazirah, and Noor Azam Abdul Rahman. "Nilai Peradaban Melayu dalam Pantun Peranakan Baba." Sains Insani 3, no. 3 (December 6, 2018): 60–67. http://dx.doi.org/10.33102/sainsinsani.vol3no3.73.
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Pantun merupakan salah satu medium penting dalam pembentukan peradaban masyarakat Melayu. Melalui pantun, pelbagai nilai telah diterapkan sebagai alat untuk menegur, menasihati dan mengajar di antara ahli masyarakat. Nilai peradaban Melayu yang terdapat dalam pantun ini bukan sahaja terhad melalui pantun yang dihasilkan oleh masyarakat Melayu, malah terdapat juga dalam penciptaan pantun oleh masyarakat selain Melayu seperti Peranakan Baba. Masyarakat Peranakan Baba merupakan subetnik Cina yang terhasil daripada interaksi sosial dengan orang Melayu. Ini bermakna, Peranakan Baba telah mengalami proses akulturasi dengan nilai masyarakat Melayu. Aspek nilai yang dikongsi bersama ini dapat dilihat melalui penciptaan pantun oleh masyarakat Peranakan Baba. Kajian ini akan memberi fokus terhadap aspek nilai peradaban Melayu yang terdapat dalam pantun Peranakan Baba. Objektif utama kajian ini adalah untuk mengenal pasti dan menyenaraikan nilai-nilai tamadun Melayu yang dominan digunakan dalam pantun Peranakan Baba. Selain itu, proses akulturasi yang berlaku di antara masyarakat Melayu dan Peranakan Baba juga akan diberi penelitian. Kajian ini menggunakan kaedah analisis makna perkataan dan ayat yang terdapat dalam pantun yang dipilih melalui buku “Pantun Pilihan Peranakan Baba Negeri Selat, 1910-1930-an” yang disusun oleh Ding Choo Ming. Hasil kajian mendapati bahawa terdapat proses akulturasi yang berlaku dalam masyarakat Peranakan Baba melalui pantun yang dikaji. Data yang diperolehi ini penting sebagai rekod asas kepada kajian yang lebih terperinci berkaitan Peranakan Baba di Malaysia. Implikasi kajian akan mendorong pembentukan nilai kebersamaan di antara pelbagai kaum yang terdapat di Malaysia.Abstract: Pantun is one of the important mediums in the Malay civilization. Through pantun, various values have been applied as tools for reprimanding, advising and teaching among members of society. The value of Malay civilization found in this pantun is not limited only by the pantun produced by the Malay community, but also in the creation of pantun by non-Malay communities such as Peranakan Baba. The Peranakan Baba community is a Chinese subetnik resulting from social interaction with the Malays. This means that Peranakan Baba has undergone acculturation process with the value of the Malay community. This shared value aspect can be seen through the creation of pantun by the Peranakan Baba community. This study will focus on aspects of the value of Malay civilization found in the pantun Peranakan Baba. The main objective of this study is to identify and list the values of the dominant Malay civilization used in the Peranakan Baba pantun. In addition, the acculturation process applied between the Malay community and Peranakan Baba will also be subject to research. This study uses the method of analysis of the meaning of the words and sentences found in the pantun chosen through the book "Pantun Pilihan Baban Negeri Selat Negeri, 1910-1930" compiled by Ding Choo Ming. The results of the study found that there was an acculturation process that occurred in the Peranakan Baba society through the pantun studied. The data obtained is important as a fundamental record for a more detailed study of Peranakan Baba in Malaysia. The implications of the study will lead to the formation of the value of togetherness among the various races found in Malaysia.
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Cesaria, Dea Letriana. "RELIGIOSITAS MASYARAKAT TIONGHOA DALAM CERPEN DI MAJALAH STAR WEEKLY, LIBERAL, DAN PANTJAWARNA TAHUN 1954—1956." Sirok Bastra 8, no. 1 (June 30, 2020): 89–95. http://dx.doi.org/10.37671/sb.v8i1.205.
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Sastra Peranakan Tionghoa adalah karya sastra dalam bahasa Indonesia yang dihasilkan oleh orang Tionghoa yang dilahirkan di Indonesia. Seusai Perang Dunia II, sastra peranakan tetap berkembang. Bentuknya bukan lagi novel tetapi cerpen. Namun, berbeda dengan keadaan sebelum Perang Dunia II, pada zaman Pasca-Perang itu tidak lagi terdapat majalah seperti Tjerita Romans atau Penghidoepan. Kebanyakan karya dimuat dalam majalah-majalah umum atau berita, seperti Star Weekly, Liberal, dan Pantjawarna. Tujuan dari penelitian ini adalah melihat kontribusi majalah Star Weekly, Pantjawarna, dan Liberal pada tahun 1950-an terhadap publikasi karya penulis Tionghoa. Metode yang digunakan adalah metode kualitatif dan deskriptif. Hasil penelitian menunjukkan bahwa cerpen dalam majalah Star Weekly, Liberal, dan Pantjawarna menggambarkan religiositas masyarakat Tionghoa dalam menjalani kehidupan yang multikultural di Indonesia. Konsep kemanusiaan dalam ajaran Konghucu erat kaitannya dengan konsep Tepa Sarira dalam kebudayaan Jawa. Chinese Literature is literary works in Indonesian produced by Chinese people who were born in Indonesia. After World War II, peranakan literature continued to flourish. The form is no longer a novel but a short story. However, in contrast to the situation before World War II, the Post-War era there were no magazines anymore, such as Tjerita Romans or Penghidoepan. Most of his work is published in public magazines or news, such as Star Weekly, Liberal, and Pantja Warna. The purpose of this study is to look at the contributions of Star Weekly, Pantja Warna and Liberal magazines in the 1950s to the publication of works by Chinese writers. The method used is qualitative and descriptive methods. The results showed that short stories in Star Weekly, Liberal, and Pantjawarna, magazines illustrate the religiosity of the Chinese community in leading a multicultural life in Indonesia. The concept of humanity in Confucianism is closely related to the concept of Tepa Sarira in Javanese culture.
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Setyoningrum, Yunita, Christine Claudia Lukman, and Sandy Rismantojo. "Visual Style of 21 Intelectual Property Right (IPR) Certified Lasem Batik Motifs as the Expression of Cultural Hybridity." Humaniora 10, no. 3 (November 5, 2019): 175. http://dx.doi.org/10.21512/humaniora.v10i3.5680.
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The problem in this research derived from the fact that many Lasem batik entrepreneurs nowadays had limited knowledge of the novel characteristics of Lasem batik and hardly aware of its geographical indication. The research objective was to identify how the cultural hybridity of Chinese-Javanese culture and Lasem geographical environment were reflected by both the Tionghoa Peranakan-descent and Javanese-descent artists through the visual signs in the batik design. The purposive samples used were 21 Lasem batik motifs made by Tionghoa Peranakan-descent and Javanese-descent entrepreneurs which already IPR-certified. The method used was a compositional interpretation by interpreting each batik motif composition according to its content (subject matter), color, spatial organization, and expressive content (the combined effect of subject matter and visual form). The finding reveals that Lasem visual style hybridity is generally visible in: (1) the use of Chinese subject matter combined with Javanese motifs, (2) the use of Chinese subject matter combined with local Javanese isen-isen (texture), and (3) the rich use of red (from Chinese batik visual style) combined with brown (from Javanese batik visual style). This finding can be used as a reference guide for latter Lasem batik entrepreneurs to maintain the particular characteristics of Lasem batik while developing other batik motifs innovation.
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Chan, Faye. "Chinese women's emancipation as reflected in two Peranakan journals (c.1927-1942)." Archipel 49, no. 1 (1995): 45–62. http://dx.doi.org/10.3406/arch.1995.3035.
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Yulianti, Yulianti. "JEJAK BUDDHISME DALAM NOVEL KARYA KWEE TEK HOAY “BOENGA ROOS DARI TJIKEMBANG”: PERSPEKTIF FENOMENOLOGI." SASDAYA: Gadjah Mada Journal of Humanities 2, no. 1 (April 18, 2019): 255. http://dx.doi.org/10.22146/sasdayajournal.31750.
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In the first half of the 20th century, many Buddhist background texts were published, primarily by private publishers. One of the scriptwriters was a Chinese Peranakan named Kwee Tek Hoay (KTH). As a Chinese philosopher and philosopher, KTH has written many short stories, novels, and translations in the field of kebatinan. The article attempts to investigate Buddhism, especially Buddhist phenomena with a phenomenological paradigm in one of the KTH works entitled Boenga Roes from Tjikembang.
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Kwartanada, Didi. "Competition, Patriotism and Collaboration: The Chinese Businessmen of Yogyakarta between the 1930s and 1945." Journal of Southeast Asian Studies 33, no. 2 (June 2002): 257–77. http://dx.doi.org/10.1017/s0022463402000139.
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During the turbulent years between the 1930s and the end of the Japanese occupation in 1945, Chinese businessmen in Yogyakarta confronted three major issues: competition against the emerging Indonesian entrepreneurs and Japanese business expatriates; patriotism towards their ancestral land China in fighting against Japanese aggression; and collaboration with the new regime run by their former enemy, the Japanese. During this period newly arrived ‘totok’ Chinese achieved pre-eminence over the well-established ‘peranakan’ community.
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Susanto, Dwi. "SUBJEK PERANAKAN TIONGHOA YANG AMBIGU DALAM DRAMA KARINA-ADINDA (1913) KARYA LAUW GIOK LAN." Jurnal Pendidikan Bahasa dan Sastra 17, no. 2 (January 17, 2018): 153. http://dx.doi.org/10.17509/bs_jpbsp.v17i2.9654.
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Karina-Adinda (1913) karya Lauw Giok Lan menampilkan pembelaan pada wacana kolonial dan sekaligus membela pribumi atau tradisi lokal. Hal ini menunjukkan bahwa ada sikap yang ambigu peranakan Tionghoa dalam merespon wacana kolonial, lokalitas dan meneguhkan identitas ketionghoannya. Dari hal itu, masalah utama adalah respon subjek dalam menghadapi wacana kolonial melalui strategi ambiguitas. Konsep atau teori dan metode penelitian yang digunakan adalah pascakolonial. Hasil yang diperoleh adalah gagasan ambiguitas digunakan sebagai strategi perlawanan pada wacana kolonial dan sekaligus meneguhkan identitas ketionghoaan yang kembali pada tradisi. Selain itu, strategi itu juga mengembangkan gagasan nasionalisme kebangsaan yang didasarkan atas gagasan nasionalisme budaya, yakni bangsa dan kebudayaan Timur.Kata kunci: peranakan Tionghoa; ambiguitas; identitasKarina-Adinda (1913) by Lauw Giok Lan presents discourses in favour of colonialism but at the same time also indicates support of local people and traditions. This illustrates the Chinese descent’s ambiguity in responding to discourses surrounding colonialism, locality and their Chinese identity. The main issue appears to lie in the subject’s response towards colonial discourses by displaying ambiguity strategy. In revealing this ambiguity, postcolonial theory and method have been employed in this research. The analysis revealed that ambiguity strategy was in fact used as a way of resisting towards colonial hegemony and empowering Chinese identity that is based on tradition. Additionally, the strategy developed culture-based nationalism that centres on the ideas of nationhood and the Eastern cultures.Keywords: Chinese-Indonesian; ambiguity; identity
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Eka Darmayanti, Tessa, and Azizi Bahauddin. "The Narrative of Indonesian Cultural Heritage: Peranakan Houses in Pecinan Lasem, Indonesia." International Journal of Design 1, no. 1 (2021): 43–56. http://dx.doi.org/10.34010/injudes.v1i1.4857.
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A narrative involves the process of telling all experiences related to culture and can form a new understanding of the object of research, so that a narrative affects the way people perceive historical buildings. The article focuses on narrating the historical building in Chinatown Peranakan houses in Chinatown, Lasem, intending to provide an overview of cultural acculturation, as well as the problems that occur in the Peranakan houses. This qualitative study is based on researcher’s experiences and exploratiory literature. Interview has been made and visual documentation has been taken during repeatedly observation start form December 2017 until December 2019. The discussion findings show that the Peranakan houses in Lasem have richness in cultural influence, such as Chinese, Javanese, and European, but unfortunately need serious attention from the owner, the surrounding community as well as the government. The houses are experienced being abandoned, destroyed, used on but suffer from over-decoration and are unfortunate in the event of exploitation. Thus the implementation of preservation and conservation properly should be carried out to avoid the shortage or even loss the identity.
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Trocki, Carl. "A Drug on the Market: Opium and the Chinese in Southeast Asia, 1750–1880." Journal of Chinese Overseas 1, no. 2 (2005): 147–68. http://dx.doi.org/10.1163/179325405788639238.
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AbstractThis article traces the early stages of Chinese migration to Southeast Asia and examines the relationship between the Chinese pioneers in the region and the opium trade of the British. The article stresses the importance of the “Water Frontier” settlements in the Gulf of Siam and the Malay Peninsula. It suggests that opium changed the relationship between Chinese merchant-capitalists and Chinese laborers in the region and acted as the basis for a longterm partnership between the merchants and the colonial powers with wealthy Chinese merchants acting as opium revenue farmers. In particular, it argues that the peranakan Chinese or locally-born Chinese, particularly those in Singapore and the other Straits Settlements, emerged as the key figures in the opium farming syndicates that grew up in Southeast Asia during the nineteenth century.
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Rakhim, Dinah, Verly Veto Vermol, and Rafeah Legino. "Designing Movable Kitchen Cart through the Elements of Traditional Baba Nyonya House." Environment-Behaviour Proceedings Journal 6, SI5 (August 29, 2021): 41–46. http://dx.doi.org/10.21834/ebpj.v6isi5.2926.
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Malaysia is known for its multicultural diversity, which is heavily influenced by the ancient Malay culture, indigenous peoples and the cultures of Malaysia's second main ethnics groups - the Chinese and Indian. For centuries, our cultures have blended to create Malaysia's diverse heritage. Sadly, Malaysians are slowly losing their ancient culture due to modernisation. One particular culture of Malaysia that is close to extinction is the Peranakan culture. The researcher found it vital to implement our cultural motif into product design, so she has come out with a freestanding kitchen with an influence of the Peranakan motif. Keywords: Free-standing Cabinets, Kitchen, Peranakan. eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6iSI5.2926
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Yoshihara, Kazuo, and Tan Chee Beng. "The Baba of Melaka: Culture and Identity of a Chinese Peranakan Community in Malaysia." Asian Folklore Studies 49, no. 1 (1990): 171. http://dx.doi.org/10.2307/1177969.
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Sua, Tan Yao, and Kamarudin Ngah. "Identity maintenance and identity shift: the case of the Tirok Chinese Peranakan in Terengganu." Asian Ethnicity 14, no. 1 (December 17, 2012): 52–79. http://dx.doi.org/10.1080/14631369.2012.710401.
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Tan, Yao Sua, Kamarudin Ngah, and Mohd Shahrul Imran Lim Abdullah. "Negotiation of identity and internal contradictions: the Terengganu and Kelantan Peranakan Chinese foodways compared." Asian Ethnicity 16, no. 4 (July 31, 2014): 411–27. http://dx.doi.org/10.1080/14631369.2014.937113.
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Nagata, Judith, and Tan Chee Beng. "The Baba of Melaka: Culture and Identity of a Chinese Peranakan Community in Malaysia." Pacific Affairs 62, no. 2 (1989): 289. http://dx.doi.org/10.2307/2760619.
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Rokib, Mohammad. "One House Two Temples: The Ambivalence of Local Chinese Buddhism in Yogyakarta, Indonesia." Kawalu: Journal of Local Culture 6, no. 1 (June 30, 2019): 49. http://dx.doi.org/10.32678/kawalu.v6i1.2043.
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The Chinese community in Yogyakarta is used to culturallydivided into two groups: peranakan and totok. The peranakanwere Chinese with local roots. This group was usually influenced by local Javanese culture. Their language also oftenused Javanese language elements. Mosttotokwere Chinese immigrants and their immediate descendants who were less acculturated and more strongly oriented towards China. They spoke various Chinese dialects at home rather than speaking Indonesian. This paper observes these two Chinese communities in Yogyakarta, particularly with reference to the Gondoman district, one of the largest areas with Chinese ethnic population. I emphasize here that Gondomananklenteng is an ambivalence worship place. Klenteng and Buddha Prabhaviharaare two temples that having different rituals and different religious teachings. The Gondomananklentenghas been obligating klentengmembers to pray to the ancestor, whereas the same members havealso practiced Buddhism in the Buddha Prabhavihara, in the backside of the klenteng. The two templesrepresent two religions; klenteng indicates traditional religion that is practiced by their ancestors, while vihara is a worship place that implements some Buddhism obligations. This fact indicates an ambivalent worship place.
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Tan, Yao Sua, Kamarudin Ngah, and Sezali Md Darit. "Formation and negotiation of identity: the case of the Kelantan Kampung Pasir Parit Peranakan Chinese." Asian Ethnicity 19, no. 1 (April 10, 2017): 16–35. http://dx.doi.org/10.1080/14631369.2017.1310614.
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Seng, Guo-Quan. "The Gender Politics of Confucian Family Law: Contracts, Credit, and Creole Chinese Bilateral Kinship in Dutch Colonial Java (1850s–1900)." Comparative Studies in Society and History 60, no. 2 (March 27, 2018): 390–414. http://dx.doi.org/10.1017/s0010417518000099.
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AbstractHow did colonial family law reshape the ethnic and gender norms of a creolized entrepreneurial minority? While the literature on colonial Indonesia has tended to view the Dutch colonial preservation ofadat(customary) law as helping to preserve Indonesian women's autonomy and property rights, this essay shows how, in the case of the Indonesian-Chinese entrepreneurial minority, the colonial government's institutionalization of Confucian “Chinese” family law gradually introduced more patriarchal norms for creole Chinese families. The Dutch colonial state's legal regulation of credit and commerce in Java took a moralistic turn in the mid-nineteenth century, giving shape to a more patriarchal and “Chinese” form of the family in Java by the century's end. This legal-moralistic turn took the form of a critique of creole Chinese women on one hand, and the Sinological construction of a body of Confucian “Chinese” private law on the other. For almost half a century, this encroaching colonial ethno-moral critique of creole Chinese credit manipulations and marriage arrangements came up against resistance from Peranakan Chinese matriarchs and patriarchs. In this article, I show how colonial Confucian family law eventually ended creole Chinese women's contract-making and credit-manipulating autonomies by subjecting the “Chinese” household to the civil law authority of the “housefather.”
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Tomohardjo, Irmulansati, and Noviana Noviana. "Literasi Media Terhadap Nilai Budaya Remaja Keturunan Tionghoa Di Kota Tangerang." Business Economic, Communication, and Social Sciences (BECOSS) Journal 2, no. 3 (September 28, 2020): 267–72. http://dx.doi.org/10.21512/becossjournal.v2i3.6657.
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This study aims to find out how media literacy is the cultural value of teenagers of Chinese descent in the China Benteng Tangerang area. This research uses a case study method, which describes social phenomena, with data collection techniques through in-depth interviews with three speakers. The research concept used is media literacy. The results showed that adolescents of Chinese descent in the China Benteng Tangerang region had cultural awareness and understanding of intercultural interaction. They are able to optimize new media for communication processes, interactions, information access needs and the process of disseminating cultural values. They are open to different cultures, and feel the value of nationalism becomes the main when its role as a member of the community, even though descendants peranakan.
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Hussin, Hanafi. "BRIDGING THE PAST AND PRESENT THROUGH FOOD HERITAGE AMONG PERANAKAN CHINESE OF THE STRAITS OF MALACCA." Journal of Southeast Asian Studies 19, no. 1 (December 31, 2014): 218–30. http://dx.doi.org/10.22452/jati.vol19no1.14.
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Koh, Keng We. "Yearning to Belong: Malaysia’s Indian Muslims, Chitties, Portuguese Eurasians, Peranakan Chinese, and Baweanese , by Patrick Pillai." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 174, no. 1 (January 1, 2018): 121–23. http://dx.doi.org/10.1163/22134379-17401016.
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Victor, Victor. "BUSINESS ANALYSIS OF CANVAS AND SWOT MODELS (CASE STUDY FOR CULINARY CROSSBREED CAKE "TN. XYZ")." Dinasti International Journal of Economics, Finance & Accounting 1, no. 3 (August 14, 2020): 515–25. http://dx.doi.org/10.38035/dijefa.v1i3.451.
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Basket cakes (some call them baskets), named after their printed basket-shaped containers, are cakes made from sticky rice flour and sugar and have a sticky and sticky texture. This cake is one of the typical cakes or mandatory Chinese New Year celebrations. "TN.XYZ" Basket Cake Business is a domestic company that makes basket cakes that are normally made and marketed each year before the Chinese New Year celebrations. The value proposition of “TN.XYZ” Basket Cake is a typical Peranakan cuisine that is marketed before the Chinese New Year. The channel chosen by the owner to verbally sell his products using traditional methods also uses digital technology via social media Instagram. In addition, the owner performs consignment storage in traditional markets and sells products to retail outlets as product demand increases. Customer relationship from Kue Basket "TN.XYZ" via social media Instagram. WhatsApp is also used to upload the results of testimonials from consumers who have already purchased "TN.XYZ" cake basket products through online media.
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Matondang, Saiful Anwar. "The Revival of Chineseness as a Cultural Identity in Malaysia." Khazar Journal of Humanities and Social Sciences 19, no. 4 (April 2016): 56–70. http://dx.doi.org/10.5782/2223-2621.2016.19.4.56.
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The revival of ethnic culture in the current globalizing world challenges the anthropologists and sociologists to study the multicultural societies. This phenomenon appears in urban areas of multicultural cities and it makes the ethnic background awareness lead to be a cultural identity remaking. With an ethnohistory approach and ethnographic fieldwork in 2014, this paper provides the cultural identity making and remaking process of Chineseness in Malaysia since 1970. Chineseness has contextualized the cultural process of cultural plurality to a complexity of the multiculturalism in Malaysian society. This research paper presents a history of social process that resulted in the Chinese culture identity revived in Malaysia after the May 13, 1969 riots, and analyzes two important factors; they are Government Policy and Transnational Linkage of Chinese, shaped and illuminated the Chinese cultural identity in Malaysia. The government policy upholds the Ketuanan Melayu (Supremacy of Malay culture with affirmative action) and the Chinese descendants or Peranakan in adapting national situation, then they sought their shared traditions and memories as well as link them to transnational of Chinese culture in Asia Pacific region. The fieldwork data of 2014 show that multicultural society in Malaysia allows the Malaysia Chinese to enact their rituals, festivals, culinary shows and cultural attractions in public spaces and social media with a revival mode in which the reconstruction of ethnic identity represented as cultural productions of multicultural society.
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Minghuan, Li. "From ‘Sons of the Yellow Emperor’ to ‘Children of Indonesian Soil’: Studying Peranakan Chinese based on the Batavia Kong Koan Archives." Journal of Southeast Asian Studies 34, no. 2 (June 2003): 215–30. http://dx.doi.org/10.1017/s0022463403000213.
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After making a comparative study of the Chinese Batavia Kong Koan archives between its earlier and later periods, this article discusses what was an apparently inevitable localisation of immigrants' identities, in the context of immigration, settlement and, in particular, intermarriage.
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Seng, Guo-Quan. "Fujianese Pioneers and Javanese Kings: Peranakan Chinese Lineage and the Politics of Belonging in West Java, 1890s–2000s." Indonesia 104, no. 1 (2017): 65–89. http://dx.doi.org/10.1353/ind.2017.0011.
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Liu, Oiyan. "Creolised Confucianism: Syncretism and Confucian revivalism at the turn of the twentieth century in Java." Journal of Southeast Asian Studies 51, no. 1-2 (June 2020): 154–74. http://dx.doi.org/10.1017/s0022463420000272.
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Confucian revivalism swept over China, the Straits Settlements and the Netherlands East Indies in the late nineteenth century. Rather than perceiving China as the single foundational centre for Confucian ideas, this article argues that pioneering Confucian revivalists who undertook to translate, interpret and spread Confucian knowledge in Java did not simply follow mainstream ideas that prevailed in China, or the lead of the Straits Settlements. Considered as the first Malay language translation of the ‘Great Learning’ and the ‘Doctrine of the Mean’, with accompanying commentaries, Yoe Tjai Siang and Tan Ging Tiong's Kitab Tai Hak–Tiong Iong (1900), contained an eclectic blend of Hokkien/Chinese, Malay, Javanese, Dutch/Christian and Arabic/Islamic concepts and vocabulary. Analysis of the translators’ aims and the work itself, shows that Java's peranakan Chinese initially developed a unique, creolised interpretation of Confucianism, while being connected to other reformers and revivalists in China and the Straits Settlements. As these connections and formal educational exchanges intensified, this creolised interpretation of Confucianism in Java would give way to a more orthodox version.
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Elfrida, Tuti, Syafiq Akmal Sazali, and Muhammad Nasirin Abu Bakar. "The Representation of Baba-Nyonya Cuisine in the Context of Halal Tourism Industry in Malacca, Malaysia." Humanus 19, no. 1 (March 31, 2020): 61. http://dx.doi.org/10.24036/humanus.v19i1.107681.
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Culinary becomes one of the fast growing industries along with the development of tourism. The Baba-Nyonya or Peranakan foods is one of Malacca's distinctive dishes as a form of acculturation of Chinese and Malaysian culture which presents to complement the diversity of attractions and services in the Malaysian tourism and hospitality industry. Several Baba-Nyonya restaurants are available in Malacca and most are located in Bandar Hilir, where the Peranakan community lived in the past. Baba-Nyonya restaurants emerge to have contribution to the development of Malaysia as Halal Tourism Destination. This research then finds a form of representation of Baba-Nyonya foods in an effort to provide halal products and services in Malacca, Malaysia. Through observation, interviews, and literature studies it is known that some restaurants are starting to change food menus from pork menus to pork-free menus. Although they do not hold halal certificates, they are categorized as Muslim-friendly Baba-Nyonya Restaurants and visited by Muslim customers. The restaurant does not have pork on its menu, but chicken, duck, seafood and vegetables. Also, there is one Baba-Nyonya restaurant who has obtained a halal kitchen certificate and a certificate of cleanliness application, so that it can be a reference in the Halal system and industry. The establishment of a halal assurance system can also be pursued in order to further enhance the confidence of Muslim customers of the Baba-Nyonya food products consumed.
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Duruz, Jean. "Love in a Hot Climate: Foodscapes of Trade, Travel, War, and Intimacy." Gastronomica 16, no. 1 (2016): 16–27. http://dx.doi.org/10.1525/gfc.2016.16.1.16.
Full textAbstract:
This article is about mapping—about charting dominant ways of seeing and understanding place, and the interruption of those ways. The argument traces a twentieth-/twenty-first-century culinary journey from Sri Lanka, through the Strait of Malacca, to the Pacific Ocean. Critical destinations on this route include the port cities of Colombo, Malacca, and Singapore. The journey, however, is not predominantly one shaped by oceans, nations, or the urban fabric of cities. Instead, we enter the “private” spaces of domestic kitchens to record glimpses of “mixed” food practices, characteristic of local Eurasian and Peranakan (Straits Chinese) communities. Drawing on traditional family dishes recorded in “cultural retrieval” cookbooks, the argument speculates that food discourses and meanings embedded in kitchens' everyday practices evade incorporation into the national culinary imaginary simply as representative of a “Sri Lankan,” “Malaysian,” or “Singaporean” heritage. Instead, the marriage of ingredients and distinctive flavors recorded in Peranakan and Eurasian recipes begs some unraveling of their complex histories. Within the intimacy of “mixed” marriages and the legitimacy of “mixed” cuisines, the article teases out how “the food of love” (Hutton 2000, 2007) becomes a powerful signifier of cuisine, tradition, memory, identity, and place—through and beyond the parameters of the “national.” Here, Yi-Fu Tuan's “fields of care” (1979) provide rich possibilities for meditation on alternative ways to chart territories of difference and intimate connection, and to acknowledge, within these territories, the ghostly labor of mothers, aunts, and servants.
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Susanto, Dwi. "Penolakan Terhadap Tradisi Barat Dalam Raden Adjeng Moeria Karya Njoo Cheong Seng." ATAVISME 17, no. 2 (December 29, 2014): 178–90. http://dx.doi.org/10.24257/atavisme.v17i2.8.178-190.
Full textAbstract:
Raden Adjeng Moeria (1934) by Njoo Cheong Seng offers the refusal of the Western tradition. Raden Adjeng Moeria is assumed as Njoo Cheong Seng response towards a social situation of his social group. The aims of this research are (1) to identify the worldview and social group which is represented by Njoo Cheong Seng and (2) to explore the result of Njoo Cheong Seng reaction toward a social situation in that era. This research uses the sociology literature perspective. The result of this research is that (1) Njoo Cheong Seng represented the social group of peranakan Chinese diaspora and based his world view on his tradition and value, (2) Raden Adjeng Moeria was the cultural resistance toward modern and liberalism issues. The cultural resistance was a strategy to defend his identity because he did not want to be trapped in the Western tradition and identity.
Key Words: response towards social situation; social group; literary works
Abstrak:
Karya Njoo Cheong Seng, Raden Adjeng Moeria (1934) memberikan pandangan terhadap penolakan tradisi Barat. Raden Adjeng Moeria diasumsikan sebagai bentuk tanggapan Njoo Cheong Seng terhadap situasi sosial dari kelompok sosial tertentu. Penelitian ini bertujuan untuk (1) mengidentifikasi pandangan dunia dan kelompok sosial yang diwakili oleh Njoo Cheong Seng dan (2) mengeksplorasi hasil tanggapan Njoo Cheong Seng terhadap situasi sosial yang berkembang pada era itu. Pendekatan penelitian ini adalah sosiologi sastra. Hasil yang dicapai adalah bahwa (1) Njoo Cheong Seng mewakili kelompok sosial diaspora peranakan Tionghoa dan mendasarkan pandangan dunianya pada nilai dan tradisi leluhur (2) Raden Adjeng Moeria merupakan salah satu wujud perlawanan kultural terhadap persoalan modernisasi dan liberalisme di kalangan masyarakat itu. Perlawanan kultural itu merupakan satu cara dalam mempertahankan identitas yang didasarkan atas nilai dan tradisi kebudayaannya agar tidak terjebak pada identitas yang ditawarkan dunia Barat
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Worsley, Peter. "Gouw Peng Liang's Novella, Lo Fen Koei : Patrons and Women. An Account of the Peranakan Chinese Community of Java in the Late 19th Century." Archipel 68, no. 1 (2004): 241–72. http://dx.doi.org/10.3406/arch.2004.3836.
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