Culture and Privilege in Capitalist Asia - Jurusan Antropologi ...

174 ARIEL HERYANTO
occupy a considerable space in all major bookshops. These are only a few
examples of the reinsertion of a Chinese presence into the nation’s multiethnic
cultural arena.
If Chineseness appears to be more acceptable in public, it is little wonder more
and more accomplished ethnic Chinese now appear in high-profile positions
outside the business world and badminton court, without any reference to their
ethnic origin. Some names that came to prominence recently include: Nano
Riantiarno (theatre), Jaya Suprana (humour, cartoon, piano), the late Prajudi
Admodirdjo (clothes design), Kwik Kian Gie (politics), Dede Oetomo (Gay
movement and AIDS-awareness campaign), Agus Dermawan T. (art criticism),
Andy Siswanto (architecture), Putri Wong Kam Fu (astrology), and most recently
Alifuddin El Islamy (Islam proselytising).
Several uncertainties remain. Given past hostilities, we do not know how solid,
fragile or long-lasting is this new inter-ethnic friendliness. It is difficult to gauge
whether it represents simply the acceptance of an ethnic minority that has
undergone a long history of social stigmatisation as a result of its economic
dominance, or whether we are witnessing a profoundly new phenomenon. Are we
dealing with the attribution of new meanings to ethnicity, ethnicisation and ethnic
politics, at a time when a good number within the urban multi-ethnic middle class
take a comfortable life for granted? These changes seem to reflect an era
characterised by sustained economic growth and political stability, not only in one
country but in the whole region. 28 The next section provides an even stronger case
of a ‘new’ identity politics, in which religion features as a central signifier.
‘NEW’ MUSLIMS
No identity politics in contemporary Indonesia has been as spectacular as that
involving the transformation of Islamic communities. The newly established,
government-sponsored Ikatan Cendekiawan Muslim Indonesia (ICMI–Association
of Indonesian Muslim Intellectuals) has taken a lead in the most visible
developments, and leading functionaries within ICMI occupy positions in the
current state cabinet. However, ICMI is only part of a bigger story in which Islam
provides a contemporary inspiration for the lifestyles of the new rich.
Not all prominent Muslim figures and their followers are happy with the
establishment of ICMI, yet none doubt Islam’s recent dramatic ascendancy. Those
within ICMI applaud the development and point out that this is the first time in New
Order Indonesia that Islam has been accorded considerable social respect and
political clout in the formal political arena (Hefner 1993:23). 29 The post-1990 rise of
Islam to Indonesia’s centre stage may continue to be a signifi cant factor in the
course of the country’s immediate future. Whatever lies ahead, the scope and style
of this contemporary ‘Islamisation’ have now gone far beyond anyone’s
imagination in the 1980s.
Since 1966 ‘Communism’ has been regularly referred to as a potential threat,
and hundreds of thousands of citizens were deprived of civil rights for alleged