By Marleen Dieleman
Pt. 1. creation --
pt. 2. coverage and dignity : Chineseness in the course of and after the hot order --
pt. three. Justice and illustration : the chinese language within the Netherlands East Indies --
pt. four. Survival and creativity : chinese language company responses to regime switch.
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This is something that is not possible. But others go along with the corruption anyway. If we join in corruption this means we have no faith, if we have no faith we are never going to be saved. I am very much at ease in my business now. That is my faith. ” Case 3: Gono—Chinese and Christian Gono was born in 1949 and he is a third generation Chinese. He has a very successful printing and publishing house. He started from scratch but is now among the more successful businessmen in Yogyakarta. He is no longer very active in his business.
London: Routledge. Wang Gungwu. 1981/1992. The Origins of Hua-ch’iao. In Community and Nation: China, Southeast Asia and Australia (New Edition), ed. Wang Gungwu, 1–10. Sydney: Allen and Unwin. ——. 1993. Greater China and the Chinese Overseas. The China Quarterly 136: 926–48. Weidenbaum, Murray and Samuel Hughes. 1996. The Bamboo Network: How Expatriate Chinese Entrepreneurs Are Creating a New Economic Superpower in Asia. New York: The Free Press. F. 1978. Indonesië van vorstenrijk tot neo-kolonie.
Com of September 5, 2008. Accurate numbers are, however, not available. 3 The request for a permit to establish a house of worship needs to be sanctioned by at least ninety worshippers and sixty people from other faiths residing in the area; this requirement is in particular difficult to meet for religious minority groups (Decree No. 1/2006, revision of joint ministerial Decree 1969). business, belief, and belonging 25 negative image is supported by often repeated but rarely substantiated claims that Chinese Indonesians control seventy percent of the economy (Coppel 2008, 132) and hold some eighty percent of Indonesia’s corporate assets (Yeung and Olds 2000, 7–9).