When former Indonesian President Abdurrahman Wahid adopted a so-called “pro-ethnic Chinese policy”, many observers considered it to be a golden opportunity for a “renaissance” of Chinese culture in Indonesia. They thought Chinese Indonesians would be ready to change their Indonesian names to ethnic Chinese names again.
However, there was no response from the ethnic Chinese community. Before answering the question, a brief historical background on the law will be useful.
In fact, the name-changing regulation was first introduced in 1961 during the Sukarno era. The applicant was required to obtain recommendation letters from governors or mayors and local police chiefs.
In December 1966, the Suharto government simplified the procedure to encourage name-changing among the Indonesian citizens of foreign descent.
According to the regulation, Chinese who were Indonesian citizens simply submitted their applications to local authorities to be registered and the applications would be passed to the Justice Department. If no objection was raised by the local community within three months, the new name would be legal.
It should be noted that name-changing was not compulsory and only Chinese citizens are allowed to change their names to “Indonesian names”。 Alien Chinese were/are not allowed. Nevertheless, as the state was actively promoting name-changing, to retain Chinese names was then seen as in disagreement or even disloyalty to the country, and would face possible repression from the state.
The majority of Chinese Indonesians eventually changed their names. Even those alien Chinese who were naturalized also adopted “Indonesian names”。 They used both Indonesian and Chinese names in daily life but for official purposes, only “Indonesian names” were/are used.
It should also be mentioned that there is no rigid definition of “Indonesian names”。 Any name, as long as it is not obviously Chinese, was regarded as “Indonesian”。 Western and Indian names are accepted as “Indonesian names”。
After the fall of the Suharto regime, the state became weak and with democratisation and the revival of ethnicity, theoretically the Indonesian Chinese should immediately change their names. But this is not the case.
The explanation lies in the Chinese Indonesians themselves and the change in Indonesian society. Firstly, the ethnic Chinese in Indonesia are heterogeneous. They consist of peranakan——local-born and Indonesian-speaking Chinese and totoks——foreign-born Chinese-speaking Chinese.
However, the 32 years of Suharto‘s rule resulted in the peranakanisation, even Indonesianisation, of the descendants of the totoks. It is an established fact that many peranakan Chinese have identified themselves with the Indonesian nation.
In the long period of Suharto‘s rule, the concept of Indonesian nation had been defined in indigenous terms. These peranakans began to accept “Indonesian names” as part of their official identity.
Even the totok Chinese continued to use two names, i.e. adopted Indonesian names as well as original Chinese names.
It should be stated that the Chinese-Indonesian children who were born during the New Order are likely to have been given Indonesian names and have no official Chinese names. If they want to adopt Chinese names now, it has to be created for them.
However, the majority might feel uneasy to use Chinese names as many are already known with their Indonesian names. Furthermore, they do not understand Chinese at all.
For the older generation Chinese peranakans who have adopted Indonesian names, for 32 years they were known by their Indonesian names. As all their legal documents are in Indonesian names, it will be very inconvenient to change their names back to Chinese.
In addition, indigenous Indonesian nationalism is still strong and many Chinese still feel the pressure to continue using Indonesian names. However, some may change or adopt Chinese names as a matter of principle, but these still belong to a minority.
In fact, the Indonesian political situation is still very fluid. People do not know whether or not there will be policy changes again in the post-Gus Dur period. Not surprisingly, the ethnic Chinese have been quite cautious in responding to the change.
（This abridged English version is also written by the author who is a Professor in the Department of Political Science at the National University of Singapore.）
印尼華人姓名與認(rèn)同問題● 廖建裕
蘇哈多對印尼華人采取同化政策。他以“土著”為“國族”的模式,視華族文化為外族文化,不能成為所謂“印尼文化”的組成部份。
他因此禁封華族文化的三大支柱（即華團,華校與華文媒體）,只準(zhǔn)許華人在家庭范圍內(nèi)慶祝傳統(tǒng)節(jié)日,限制華文的使用,嚴(yán)禁華文讀物入口,只批準(zhǔn)半印半華的官方《印度尼西亞日報》出版。
印尼華人迎接農(nóng)歷新年。
但是,沖淡華人身分認(rèn)同重要的措施,是印共政變后,在1966年12月所發(fā)布的改名換姓法令。
1998年5月*后蘇哈多下臺,哈比比接任,開始初步改革。1999年10月瓦希德當(dāng)選總統(tǒng),推行“親華人”政策,恢復(fù)部分華族文化三大支柱,廢除1967年禁止華人公開慶祝節(jié)日的法令,準(zhǔn)許華文報刊出版及華人團體成立,也允許設(shè)立華文培訓(xùn)中心,唯不得復(fù)辦華校。
有鑒于此,有些觀察家認(rèn)為,這是印尼“華族文化復(fù)興”的大好機會。當(dāng)瓦希德提出印尼華人可恢復(fù)使用華人姓名時,有人以為印尼華人會爭先恐后改回使用華人姓名。
事實卻不是如此。其原因何在？在回答前,且讓我們看看改名換姓法令的來龍去脈。
早在蘇卡諾時代,印尼政府已頒布1961年的改名換姓法令,可是手續(xù)繁雜且有附帶條件。申請人必須獲得省長或市長與警長的推薦信。然而,政府并不積極推行此項法令,因此鮮為人知。
但是蘇哈多時代的1966年法令手續(xù)簡單且沒有附帶條件。申請人只要呈文地方長官,由他們轉(zhuǎn)呈司法部,在三個月內(nèi)若無人反對,新姓名即可生效。
必須指出的是,改名換姓并不是強制性的,有意改名者得正式呈文申請,也只有印尼籍民方能申請。華僑（外僑）無權(quán)改用印尼姓名。
雖然改名并非強制性,但是在條例頒布時,由于政府大力推行,且把改名與國家認(rèn)同及效忠問題拉在一起,致使大部份華裔印尼籍民,紛紛采用“印尼姓名”。
所謂“印尼姓名”,其實是非華族姓名,洋名及印度名也算是“印尼姓名”。
如果在蘇哈多時代,改名帶有“半強迫性”,那么為什么他下臺后,國家脆弱,民主思潮及族群認(rèn)同抬頭之際,特別是當(dāng)瓦希德說印尼華人可以重新使用華族姓名時,華人并沒有反應(yīng)？其原因是在于華社本身以及印尼社會的變遷。
首先,我們必須記住印華社會是多元體,其中有講印尼語的土生華人與講華語的“新客華人”。然而,32年的蘇哈多統(tǒng)治使“新客華人”的后裔“土生華人化”,甚至是“印尼化”。
一般上,印尼土生華人與印尼認(rèn)同已經(jīng)是公認(rèn)的事實。在漫長的日子里,印尼“國族”以“土著”為基礎(chǔ),土生華人也逐漸接受,采用“印尼姓名”就是一種認(rèn)同方式。即使是新客華人在入籍后也采用“印尼姓名”,不過,在生活中仍保留原名。
應(yīng)該指出的是,在“新秩序”時代誕生與長大的印華孩童一般上都只取印尼姓名,有些也取華族姓名但只在家庭使用。沒有華族姓名者可能是占多數(shù)。
他們?nèi)绻F(xiàn)在要取華族姓名,就得創(chuàng)造新姓名。許多華裔長期以來都用印尼姓名,若突然改換華族姓名覺得有點不慣,尤有進者,他們已不諳華語。至于老一輩的土生華人,在32年來用慣“印尼姓名”,所有的法定文件都用“印尼姓名”,如果再改名,手續(xù)繁雜,很不方便。此外,印尼土著民族主義方興未艾,印尼華人仍深感使用“印尼姓名”的壓力。然而,有些華人認(rèn)為,用回華族姓名是原則問題,但是持有此觀點者仍屬少數(shù)。
印尼政局還未明朗,人們不知在后瓦希德時代的印尼華人政策是否會有改變,也難怪印尼華人在應(yīng)付局勢變遷時頗為謹(jǐn)慎。
However, there was no response from the ethnic Chinese community. Before answering the question, a brief historical background on the law will be useful.
In fact, the name-changing regulation was first introduced in 1961 during the Sukarno era. The applicant was required to obtain recommendation letters from governors or mayors and local police chiefs.
In December 1966, the Suharto government simplified the procedure to encourage name-changing among the Indonesian citizens of foreign descent.
According to the regulation, Chinese who were Indonesian citizens simply submitted their applications to local authorities to be registered and the applications would be passed to the Justice Department. If no objection was raised by the local community within three months, the new name would be legal.
It should be noted that name-changing was not compulsory and only Chinese citizens are allowed to change their names to “Indonesian names”。 Alien Chinese were/are not allowed. Nevertheless, as the state was actively promoting name-changing, to retain Chinese names was then seen as in disagreement or even disloyalty to the country, and would face possible repression from the state.
The majority of Chinese Indonesians eventually changed their names. Even those alien Chinese who were naturalized also adopted “Indonesian names”。 They used both Indonesian and Chinese names in daily life but for official purposes, only “Indonesian names” were/are used.
It should also be mentioned that there is no rigid definition of “Indonesian names”。 Any name, as long as it is not obviously Chinese, was regarded as “Indonesian”。 Western and Indian names are accepted as “Indonesian names”。
After the fall of the Suharto regime, the state became weak and with democratisation and the revival of ethnicity, theoretically the Indonesian Chinese should immediately change their names. But this is not the case.
The explanation lies in the Chinese Indonesians themselves and the change in Indonesian society. Firstly, the ethnic Chinese in Indonesia are heterogeneous. They consist of peranakan——local-born and Indonesian-speaking Chinese and totoks——foreign-born Chinese-speaking Chinese.
However, the 32 years of Suharto‘s rule resulted in the peranakanisation, even Indonesianisation, of the descendants of the totoks. It is an established fact that many peranakan Chinese have identified themselves with the Indonesian nation.
In the long period of Suharto‘s rule, the concept of Indonesian nation had been defined in indigenous terms. These peranakans began to accept “Indonesian names” as part of their official identity.
Even the totok Chinese continued to use two names, i.e. adopted Indonesian names as well as original Chinese names.
It should be stated that the Chinese-Indonesian children who were born during the New Order are likely to have been given Indonesian names and have no official Chinese names. If they want to adopt Chinese names now, it has to be created for them.
However, the majority might feel uneasy to use Chinese names as many are already known with their Indonesian names. Furthermore, they do not understand Chinese at all.
For the older generation Chinese peranakans who have adopted Indonesian names, for 32 years they were known by their Indonesian names. As all their legal documents are in Indonesian names, it will be very inconvenient to change their names back to Chinese.
In addition, indigenous Indonesian nationalism is still strong and many Chinese still feel the pressure to continue using Indonesian names. However, some may change or adopt Chinese names as a matter of principle, but these still belong to a minority.
In fact, the Indonesian political situation is still very fluid. People do not know whether or not there will be policy changes again in the post-Gus Dur period. Not surprisingly, the ethnic Chinese have been quite cautious in responding to the change.
（This abridged English version is also written by the author who is a Professor in the Department of Political Science at the National University of Singapore.）
印尼華人姓名與認(rèn)同問題● 廖建裕
蘇哈多對印尼華人采取同化政策。他以“土著”為“國族”的模式,視華族文化為外族文化,不能成為所謂“印尼文化”的組成部份。
他因此禁封華族文化的三大支柱（即華團,華校與華文媒體）,只準(zhǔn)許華人在家庭范圍內(nèi)慶祝傳統(tǒng)節(jié)日,限制華文的使用,嚴(yán)禁華文讀物入口,只批準(zhǔn)半印半華的官方《印度尼西亞日報》出版。
印尼華人迎接農(nóng)歷新年。
但是,沖淡華人身分認(rèn)同重要的措施,是印共政變后,在1966年12月所發(fā)布的改名換姓法令。
1998年5月*后蘇哈多下臺,哈比比接任,開始初步改革。1999年10月瓦希德當(dāng)選總統(tǒng),推行“親華人”政策,恢復(fù)部分華族文化三大支柱,廢除1967年禁止華人公開慶祝節(jié)日的法令,準(zhǔn)許華文報刊出版及華人團體成立,也允許設(shè)立華文培訓(xùn)中心,唯不得復(fù)辦華校。
有鑒于此,有些觀察家認(rèn)為,這是印尼“華族文化復(fù)興”的大好機會。當(dāng)瓦希德提出印尼華人可恢復(fù)使用華人姓名時,有人以為印尼華人會爭先恐后改回使用華人姓名。
事實卻不是如此。其原因何在？在回答前,且讓我們看看改名換姓法令的來龍去脈。
早在蘇卡諾時代,印尼政府已頒布1961年的改名換姓法令,可是手續(xù)繁雜且有附帶條件。申請人必須獲得省長或市長與警長的推薦信。然而,政府并不積極推行此項法令,因此鮮為人知。
但是蘇哈多時代的1966年法令手續(xù)簡單且沒有附帶條件。申請人只要呈文地方長官,由他們轉(zhuǎn)呈司法部,在三個月內(nèi)若無人反對,新姓名即可生效。
必須指出的是,改名換姓并不是強制性的,有意改名者得正式呈文申請,也只有印尼籍民方能申請。華僑（外僑）無權(quán)改用印尼姓名。
雖然改名并非強制性,但是在條例頒布時,由于政府大力推行,且把改名與國家認(rèn)同及效忠問題拉在一起,致使大部份華裔印尼籍民,紛紛采用“印尼姓名”。
所謂“印尼姓名”,其實是非華族姓名,洋名及印度名也算是“印尼姓名”。
如果在蘇哈多時代,改名帶有“半強迫性”,那么為什么他下臺后,國家脆弱,民主思潮及族群認(rèn)同抬頭之際,特別是當(dāng)瓦希德說印尼華人可以重新使用華族姓名時,華人并沒有反應(yīng)？其原因是在于華社本身以及印尼社會的變遷。
首先,我們必須記住印華社會是多元體,其中有講印尼語的土生華人與講華語的“新客華人”。然而,32年的蘇哈多統(tǒng)治使“新客華人”的后裔“土生華人化”,甚至是“印尼化”。
一般上,印尼土生華人與印尼認(rèn)同已經(jīng)是公認(rèn)的事實。在漫長的日子里,印尼“國族”以“土著”為基礎(chǔ),土生華人也逐漸接受,采用“印尼姓名”就是一種認(rèn)同方式。即使是新客華人在入籍后也采用“印尼姓名”,不過,在生活中仍保留原名。
應(yīng)該指出的是,在“新秩序”時代誕生與長大的印華孩童一般上都只取印尼姓名,有些也取華族姓名但只在家庭使用。沒有華族姓名者可能是占多數(shù)。
他們?nèi)绻F(xiàn)在要取華族姓名,就得創(chuàng)造新姓名。許多華裔長期以來都用印尼姓名,若突然改換華族姓名覺得有點不慣,尤有進者,他們已不諳華語。至于老一輩的土生華人,在32年來用慣“印尼姓名”,所有的法定文件都用“印尼姓名”,如果再改名,手續(xù)繁雜,很不方便。此外,印尼土著民族主義方興未艾,印尼華人仍深感使用“印尼姓名”的壓力。然而,有些華人認(rèn)為,用回華族姓名是原則問題,但是持有此觀點者仍屬少數(shù)。
印尼政局還未明朗,人們不知在后瓦希德時代的印尼華人政策是否會有改變,也難怪印尼華人在應(yīng)付局勢變遷時頗為謹(jǐn)慎。