Overseas Chinese History Museum
分类：
印度尼西亚华人
印尼拥有东南亚最活跃、最激进的球迷文化之一，比赛参与度很高，场内场外都激情喷发，但时常伴随着暴力。
事发当晚，阿雷马队（Arema FC）以2比3失利于对手帕尔斯巴亚队(Persebaya Surabaya)，随后，数千名愤怒的阿雷马球迷冲进了球场。
“这并不罕见，经常发生。” 蒙塔格告诉记者说，“你经常可以看到教练因比赛成绩不佳而被球迷攻击。”
阿雷马的球迷占领了球场，与阿雷马队的球员交谈。随后，防暴警察赶来，混乱程度升级了。
蒙塔格解释说：“印尼存在一种令人难以置信的球迷文化，它与早期的英国和意大利体育运动的激进时期有很多共同之处，大量的年轻人参与足球文化，投身于赛事并展示精心设计的舞蹈。”
他说，“在印尼，支持足球俱乐部已经成为一种生活方式。但多年来，它也成为最为暴力的观球场所之一。在过去的几十年里，有超过80人命丧足球场。”
根据蒙塔格的说法，印尼的足球惨剧不仅仅因为球迷的疯狂，还因为警察的无能。他指责警察的应对“很白痴”。
他说：“警察没有装备，也不擅长现场处置，所以我们看到，他们采取了残酷的暴力和陈旧的控制模式。”
事实上，坎朱鲁汉体育场的现场录像显示，透过催泪瓦斯的浓雾，可以看到警察不分青红皂白地用警棍抽打人群，其中一名警察对着至少四个离开球场的球迷的后背猛踢。
蒙塔格说，“很明显，尽管球迷们涌入了球场，但情况是可以控制的，直到警察赶来火上浇油，发射了大量的催泪瓦斯，其数量之多，我从未见过。这些催泪瓦斯带来了刺痛、窒息以及大规模的恐慌。”
他认为，“任何懂得疏导球迷的人都知道，如果像警察那样向密闭空间发射催泪瓦斯，将会导致死亡发生。”
2022年10月4日
Indonesia police say 129 people killed after stampede at soccer match
It appears to be one of the world’s worst stadium disasters.
After the match in East Java province between Arema FC and Persebaya Surabaya ended on Saturday night, supporters from the losing team invaded the pitch.
Police then fired tear gas, triggering a stampede and cases of suffocation, East Java police chief Nico Afinta told reporters.
Among global stadium disasters, 96 Liverpool supporters were crushed to death in Britain in April 1989, when an overcrowded and fenced-in enclosure collapsed at the Hillsborough Stadium in Sheffield.
2022年10月2日
张鸿南（印尼“棉兰王”张耀轩）
张鸿南（1860年－1921年），字耀轩（张耀轩作Tjong Yiauw Hian），人称张阿辉（Tjong A Fie），[1]南洋富商，广东省梅县人，客家人，在印尼第三大城棉兰致富，是实业家、银行家、荷兰殖民政府委任为华人领袖甲必丹，家族在苏门达腊创建了庞大的事业。
张鸿南建立的产业雇佣了超过10,000名工人。由于其在经营上的成功，他同德利苏丹国（英语：Sultanate of Deli）的统治者们维持了良好的关系，这些统治者中包括德利苏丹马克蒙·拉希德（Makmun Al Rasjid）以及荷兰殖民当局。1911年，张鸿南被任命为棉兰的华人社区的甲必丹（Majoor der Chineezen），以接替其兄张煜南（Tjong Yong Hian）。作为华人社区的最高领袖，他被当地人尊崇，因为他同该城的经济和政治系统联系密切。他投资于种植园、橄榄油厂及糖厂、日里银行、中华银行、潮汕铁路。
2022年9月24日
「粱祖禄 1910.6.5」
1910年6月5日，南洋劝业会在南京正式开幕，各界代表5000多人参加了开幕典礼。其中海外华侨的代表有：三宝垄代表林嶔㟄、测水代表潘炼精、渤良安代表游作舟、望加锡代表林渊源、西贡代表吴显禄、谏议里代表徐博兴、苏门答腊日里代表张煜南，巴达维亚的代表多达5人：梁祖禄、蔡奇风、陈富毛、陈沧浪和蔡金源。这些代表到达南京后，清政府官员事前与他们进行了会晤。当时的谏议里代表徐博兴，由于在筹办出品的过程中，“积劳成疾．抵宁数日遂病，于六月初七病故”。为此江督和商部联合向清廷上奏，要求从优抚恤。
在开幕式上，侨商代表还被安排特别致词。尤其值得注意的是当时对劝业会第一号入场券的竞夺，有外国人拟以6000金购之，侨商粱祖禄闻讯，则“亟昂其值，出而购之”，最后出银1万元承买下来。
在最终的评奖结果中，有3名华侨的展品获一等奖，新加坡王帮杰的各种印花布及斜纹布，巴达维亚梁祖禄的全分制茶器及研薯粉器、黄辉才的各种男女帽、粱瓒的四色木制小橱、梁连进的各种花柜、李金隆的蚕种、蚕茧及蚕丝，三宝垄曾昭光的香皂、李长茂的各种皮靴鞋，泗水叶兆辉的万年池酒、卫生酒及药酒等．都在获奖之列。
2022年9月24日
Chinese in Indonesia: A Background Study
In this document we discuss the fourteen major varieties of Chinese which are reported to be spoken in the country of Indonesia, giving particular attention to the five largest communities: Hokkien, Cantonese, Hakka, Teochew, and Hainan. Additional sections discuss terms which have been used in the Indonesian context for referring to people of Chinese descent, overview of Chinese immigration into Indonesia over the previous centuries, and recent government policy toward Chinese languages and Chinese writing.
2022年9月23日
密码保护：Indonesia Documentation Project
2022年9月23日
I chanced upon an inconspicuous album of paintings titled Lukisan Tradisional Tiongkok Karya Chiang Yu Tie (The Traditional Chinese Paintings of the Artist Chiang Yu Tie) in the digital recesses of the University of Sydney’s library catalogue. Piecing together scattered fragments of information, gleaned from Indonesian language blog posts, and just one journal article, I came to know the Chinese Indonesian painter Chiang Yu Tie (1916-2000).
2022年9月23日
Retracing and recovering their lost stories can be a difficult process. Very few women of Chinese descent are recorded in historical accounts of Indonesian modern art or in the collections and archives of Indonesian cultural institutions. Despite such obstacles, the importance of bringing to attention the forgotten stories and transnational experiences of women who held fluid cultural identities, however fragmentary, should not be overlooked. Not only are transnational women’s histories human histories after all, but their retelling also unveils the intersecting structures of patriarchy and nationalism that have for so long limited historical perspectives.
(Portrait of Oei Sian Yok, photograph taken in 1953.)
The difficulty of the process, and the elusiveness of women’s stories, means that it can feel remarkably fortuitous to come across their names in scholarship. My first encounter emerged from conversations with an academic mentor, who directed me toward the recently translated writings of a Chinese-Indonesian art critic, Oei Sian Yok (1926-2002). Between 1956 to 1961, Oei wrote hundreds of articles reviewing both international and Indonesian exhibitions for the Jakarta-based Star Weekly magazine, under the pseudonym Pembantu Seni Lukis Kita (Our Art Servant). At the time of publishing, the Chinese community in Indonesia faced discriminatory legislation that sought to address their ambiguous nationality status. Notably, the signing of the Sino-Indonesian Dual Nationality Treaty between China and Indonesia in 1955 forced Chinese Indonesians to choose to remain as citizens of just one country. In following years, the Chinese minority in Indonesia continued to suffer from repression and violence during the New Order era, which sought to efface all aspects of Chinese culture and language. Such a position of precarity can be discerned in Oei’s articles, which appeared to pave an alternative way of appraising art that overturned the binary antagonism between colonial and anti-colonial viewpoints. Contrary to the incendiary rhetoric of an Indonesia-centric, nationalist historiography of art, Oei wrote:
“When we listen to foreigners talking about our own country, sometimes we don’t recognize what they say as something of our own anymore. They often hear or see something that we couldn’t perceive, because we have taken things around us for granted, as being ordinary; foreigners might rediscover things for us because they see with the “other eyes”.”
Here in Oei’s writings, in which she acknowledges and affirms the contributions of “foreign eyes” to the Indonesian artistic imaginary, we glimpse a genealogy of transnational thinking in Indonesian art criticism. Implicit in her writings, is the provocation that the very idea of Indonesia as a modern nation has, and may very well continue to be, shaped by those who occupy ambiguous, transnational positions in the country—the internal “other”.
2022年9月23日
The University of Washington Libraries collaborated with Anthropology Ph.D. student, Evi Sutrisno, who was conducting her dissertation field research on Chinese Indonesian Confucianism, to digitize the rare and fragile Sino-Malay literature owned by two temple libraries in Java. The first project was conducted in Boen Bio (Wen Miao) – a Confucian temple of Surabaya, East Java – in 2010-2011. The temple was founded in 1907 and had a collection of religious books and magazines in Chinese and Malay languages in its abandoned library. The second project was conducted in the Hok An Kiong temple, Muntilan, Central Java in 2014-2016. The temple was founded in 1898 and had became the religious, social and learning space for the Chinese in the area. As in the case of Boen Bio, the Hok An Kiong also has an abandoned library, where popular Sino-Malay novels and magazines were collected.
Between 1967 and1998 Confucian practices and Chinese identity were severely repressed under the Indonesian New Order regime, so these materials were hidden away in the corners of dark and humid storage rooms to avoid state confiscation. Due to climate conditions, biological pests, and lack of appropriate storage facilities, the collection was in great danger and in urgent need of preservation.
These projects are parts of a larger effort to identify materials in all known collections belonging to temples and private collections in four cities: Jakarta/Tangerang, Bandung, Solo, and Pontianak, where the Confucian communities during the period of 1900s to 1940s were vibrant. The first project consists of about 5,000 pages scanned from the collections of the Boen Bio temple and three other private collections in Surabaya. The second digitizes about 12,500 pages from the collection of the Hok An Kiong temple in Muntilan. Each project has been done in collaboration with other scholars and the temple communities who are interested in preserving the precious documents and history of the Chinese-Indonesians. For the second project, Evi Sutrisno would like to thank Sutrisno Murtiyoso of Tarumanegara University, Jakarta, Endy Saputro of State College for Islamic Studies, Surakarta and Elizabeth Chandra of Keio University, Tokyo for their supports and collaborations. Thanks also to Laurie Sears for her decision to provide funding.
2022年9月23日
Best Universities in Indonesia according to International Rankings
University of Indonesia
Universitas Gadjah Mada
Institute of Technology Bandung
Airlangga University
Bogor Agricultural University
Brawijaya University
2022年9月23日
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