Pulling these observations together, Jews in Indonesia are, generally speaking, practically invisible, with the exception of the proudly visible Jewishness in the Minahasa region. One might suppose that the very small Jewish communities in Indonesia could practise their belief under the protection of the Pancasila constitution, which commits the state to supporting religion. Judaism as a monotheistic religion and one of the so-called world religions fits perfectly into the category of aPancasilareligion. As previously discussed, however, the reality in present-day Indonesia is quite the opposite, shaped as it is by stark contra-dictions.
In conclusion, I will present some insights regarding the visibility and in-visibility of Judaism in Indonesia and present some new perspectives on this issue. Visibility and invisibility are expressions of diverse and ambivalent con-texts, and based on several factors. To begin with visibility: first, Judaism is an accepted religion in a Christian neighbourhood, primarily due to the shared messianic orientation of these two religions. Second, Judaism supports a growing economy in trade and tourism, which invites investors and business people from abroad, especially from Israel and the USA. Third, better
com-Searching for Traces of Judaism in Indonesia 49
munication via the Internet allows Diaspora Jews to reveal and share their hidden and forgotten background and to strengthen their networking, both locally and globally.
Invisibility of Jews in Indonesia is caused by fears of the unknown “other”, followed by negative stereotypes and conspiracy theories based on the absence of real Jews on the one hand, and the equation of Judaism with Israel, Zionism and the anti-Islamic politics of the US on the other hand. Furthermore, the few Jews who do live in Indonesia have been highly assimilated into the surrounding dominant Islamic culture. Finally, the dearth of Jews in Indonesia has led in-evitably to the separation and hence the isolation of members.
In my estimation references to thePancasilaconstitution do not play a de-cisive role for the position of Judaism in Indonesia. Of much more importance are the particular local contexts and the influence of global tensions and lines of conflict. In other words, non-Jewish Indonesians consider Jews in Indonesia first and foremost as representatives of Israel, Zionism, etc., until concrete encoun-ters and communication with real Jews change their perception.
Jews in Indonesia as a micro-minority are in a peculiar situation. The lack of real contact opens up a sphere of projection and “othering”; the unknown
“other” functions as a space for speculations that gains significant relevance.
And one cannot ignore that this pattern is supported and intensified by global aspects, i. e., by the tensions between Israel and its Arabic neighbours. Therefore I think that, rather than relying on the constitution, actual interaction and communication are important steps for diminishing the fear of Jews as the dangerous “other” and for creating a sphere of shared daily life. Despite the fact that Jews in Indonesia constitute a micro-minority the example of North Sula-wesi demonstrates that an atmosphere that allows visibility helps to overcome stereotypes fed by invisibility and creates positive interactions between Jewish and Non-Jewish compatriots.6
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6 I would like to thank Leonard Chrysostomos Epafras and Alef Theria Wasim, Yogyakarta, for their helpful advice.
Edith Franke 50
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Searching for Traces of Judaism in Indonesia 51
Vera Leininger
1Jews in Singapore: Tradition and Transformation
Singapore is a small country at the southern tip of the Malaysian Peninsula at the crossroad of several international trade routes and in the last century it has become South-East Asia’s most economically successful country. With a unique political and safety system, an extraordinary infrastructure, and a strict juris-diction, but almost without any natural resources and maintaining only a very scarce water supply, this “little red dot” on the world map became an excellent centre for establishment and development of international commerce and fi-nancial business. The term “little red dot” gained currency after the former Indonesian President Habibie criticized Singapore in an interview 1998. Since then this epithet for the nation of Singapore was used by its leaders in speeches proudly quoting the achievements and fearing the vulnerability of this small country. Coupled with Singapore’s thriving economic growth, this island-city-state has a unique history and claims a reputation of transforming cultural and religious traditions on their way to modernity and integrating the varieties of different societies in one nation. Modern on the surface and traditional under-neath – this is the first impact to a foreign observer of the society in Singapore.
But how does this statement correlate with the history of the Jews in Singapore?
It is rather an accepted, but not often discussed fact in the Singaporean public that in company with the majority of ethnic Chinese and the main minorities of Malays, Indians, Eurasians, and a great variety of immigrants from all over the world – and among them many secular Jews – Singapore has had a small but culturally and economically flourishing Jewish community since the 19th cen-tury. Despite the setbacks during the Japanese occupation in World War II, the Jewish community in Singapore can look at a long and successful history and
1 Vera Leininger, Dr. phil., is a research assistant at the Institute for Jewish Studies at the University of Du¨sseldorf. Besides working on her habilitation book on Jewish Identity in popular culture, she is interested in history of Jews in Eastern Europe, U.S.A. and South East Asia, their migration between the continents and their intercultural experiences.
today presents – maybe with exception of the Philippines and partly Thailand – the only active Jewish community in Southeast Asia.
The presented contribution will introduce certain facts about the history of the Jews in Singapore and point out few desiderata and question available re-sources of research about Jews in Singapore. The final focus will be on the varieties of the denominations within the small but respectful Jewish community and the presence of Jewish personalities in the cultural-religious and political life of Singapore.