The History of Hakka Diaspora in Indonesia: Migration Waves and Negotiations with National Identity

. The Hakka Diaspora is one of the immigrant descendants who have lived in Indonesia for a very long time. Their existence has often experienced ups and downs. This study aims to analyze the waves of Hakka migration to Indonesia and how they negotiate with national identity. This study used a descriptive qualitative approach to analyze this phenomenon with data collected from interviews and literature studies. The research results showed that the wave of Hakka migration to Indonesia does not only come from mainland China but also from Taiwan. The Hakka migration waves from mainland China largely occurred during the Qing dynasty due to overcrowded populations, the difficulty of land ownership, and government discrimination problems. Meanwhile, the Hakka migration from Taiwan occurred after the Treaty of Shimonoseki in 1895, which forced the Qing dynasty to surrender Formosa to Japan after the First Sino-Japanese war and mass company relocation in the 1980s due to rising production costs in Taiwan. Second, to negotiate their background with Indonesian identity, the Hakka have five philosophies of life called Hakkacita. This philosophy emphasizes conscience, good virtue, cohesiveness, devotion, and shared prosperity between Hakka descendants and other ethnic groups within the framework of Indonesian nationalism.

referred to this archipelago and its surrounding as Nányáng (南洋), referring to the warmer and more fertile geographical area of Southeast Asia (Horstmann, 1980). Based on the writings of Ma Huana writer and translator of Admiral Zheng He's expeditions in the 15th centurypeople in the Nusantara were open to contact with foreign traders such as Arabs and Chinese. Even Ma Huan also mentioned that thousands of Chinese descendants had settled at that time (Hsu, 1976). This situation proves that since ancient times, the Indonesian people have been open to newcomers, those who just trade or decide to settle down. This openness was maintained through subsequent eras, such as European colonization, Japanese occupation, and early Indonesian independence. Therefore, Indonesia is an entity with a multicultural society, so the potential for encounters between ethnic groups is very high (Goebel, 2013).
Every ethnic group experiences the same situational ambivalence. On the one hand, every community or ethnic group desires to strengthen its group identity so that its characteristics and uniqueness emerge. On the other hand, encounters between ethnic groups are difficult to avoid and can result in various responses, such as accepting, rejecting, or negotiating. As stated by Gelfand and Brett (2004) that people from different cultures can produce different behaviors in intercultural negotiations. From these two ambivalent sides, it is interesting to study whether the encounter between migrants and indigenous Indonesians can run smoothly. Alternatively, in other words, it is interesting to study whether it is easy or difficult to become an immigrant descendant in Indonesia. To examine these phenomena, the authors will focus on the history of Hakka immigrants and their descendants in Indonesia.
There are several reasons why this research analyzes the existence of the Hakka diaspora. First, if we look at the distribution of all immigrants in Indonesian history, especially Han immigrants, Hakka is one of the largest ethnic groups. Of the approximately two hundred and forty million Indonesian population, about twenty million of whom are Chinese, and among these Chinese, there are about eight million Hakka (Liao, 2013). So that's why the number of Chinese and Hakka people in Indonesia is the largest after the People's Republic of China. Second, Hakka is one of the immigrant groups with rapid growth in various sectors. This claim is easy to prove by looking at the famous Chinese names recorded in Indonesian history for various fields ranging from politics to sports. Previously they were immigrants with a low socio-economic level, but now many of their descendants have become influential people in Indonesia. Third, the Indonesian government opened the Indonesian Hakka Museum in 2009. This museum was opened in the TMII complex, which is seen as a tourist attraction that represents a miniature of Indonesia's diversity (Mokodongan, 2014). This makes Hakka the first and only immigrant to have a museum built in Indonesia today.
Although the Hakka are a large ethnic group, the fact is that being an immigrant descendant in Indonesia is not easy. The first problem is the lack of literacy in Indonesian society. People tend to generalize all immigrants as Chinese. It does not matter Hokkien, Hakka, Cantonese, Tiochiu, or Hainan; are all considered the same (Lim & Mead, 2011). Even in modern Indonesia, many people do not understand the differences between the People's Republic of China, the Republic of China (Taiwan), Hong Kong, and Macau.
The second problem is regime discrimination. Han immigrants of Chinese descent experienced prolonged discrimination from the state during the authoritarianism of General Suharto, also known as the New Order regime (Hoon, 2008). During that period, the regime seemed to erase the contribution of Chinese descent to Indonesian history. The Suharto regime was worried because even though, at that time, the Chinese were only three percent of the Indonesian population, they controlled seventy percent of the Indonesian economy (Suryadinata, 1976). Until President Abdurrahman Wahid's administration, also known as the father of pluralism, all rights and dignity of minority groups, including immigrant descendants, were restored.
The third problem is the rise of identity politics and social segregation after the 2017 Jakarta gubernatorial election. In this political contestation, the incumbent is Basuki Tjahaja Purnama Based on the reasons above, it is important to recall how the Hakka migration waves to Indonesia occurred and how Hakka negotiated with the Indonesian national identity. This research will be beneficial for introducing the history of the Hakka diaspora's arrival in Indonesia to the younger generation, restoring the role of Hakka descendants in Indonesian history so that future generations will know the nation's history more comprehensively, reducing the impact of the politics of identity and strengthening Indonesian unity as a nation, and increasing the appreciation of the Indonesian people about ethnic and cultural diversity.

Theoretical Framework
To ensure the novelty of this research, a mapping of the previous research is needed. There is much research on Han immigrants or Chinese descendants in Indonesia. However, of these many studies, only a few discuss the existence of the Hakka diaspora specifically. Some of the research that has been mapped include: First, a book from Suryadinata (2002  In the early days of their arrival from mainland China, the Hakka people lived in mining centers in western Kalimantan and Bangka island, an island off the Sumatran east coast. Then at the end of the 19th century, they became interested in moving to Java because of Batavia's rapid growth as the VOC's administrative center. As a result, from 1629 to 1725, more than 10,000 Hakka people were living on Java island, especially Batavia (Purcell, 1981

The Negotiations of Hakka with Indonesian National Identity
Based on the explanation in the previous section, it has been mentioned that the massive migration of Hakka people to Indonesia came from mainland China and Taiwan island. Currently, the largest number of Hakka people are still in mainland China, while Taiwan's Hakka is now one of the few diasporas recognized by the government and poses a challenge to the foundations of the island's traditional identity (Wang, 2007). In modern Indonesia, the Hakka are scattered in various provinces. There is a parable that says where there is the sun, it is Chinese, and where it is Chinese, there are Hakka descendants. There is also a parable that says where there is sunshine, there will be Hakka descendants; where there is land, the Hakka descendants will live together, work hard and multiply future generations.
In the history of their life in Indonesia, Hakka often experience ups and downs. There was a time when they got high privilege and social status during the ancient empire and colonial era. At that time, they had close relations with the rulers and noble families through the existence of the Chinese Kapitan (Setijadi, 2016). There was also a time when they experienced various discrimination and difficulties in life, as in the General Suharto regime. However, the time has proven that they can survive and continue to grow. This is inseparable from the philosophy of life they adhere to negotiate their background with Indonesian national identity. The Hakka community in Indonesia has a philosophy of life called Hakkacita or the five Hakka ideals consisting of conscience, good virtue, cohesiveness, devotion, and shared prosperity. Now let us discuss one by one the meaning of these Hakkacita.
Based on the results of interviews and searches on the website of the Hakka association in themselves but must care about the common interest of the Indonesian nation.

Limitations and Further Research
The authors realize that this research has limitations. One of them is related to the moment of migration from Taiwan. Some unofficial historical literature says that one of the factors that increased the number of Taiwanese diaspora in Indonesia was military marriages during the Japanese occupation. In this case, the Japanese government offered Indonesian women to become members of the Fujinkaiwomen's army corps of the Japanese occupation countrywhich would later be married off to soldiers from Taiwan who were sent to Indonesia. The authors predict that this phenomenon will also affect the number of Hakka diaspora in Indonesia.
However, unfortunately, in this short research time, the authors did not get enough data about this phenomenon. The authors only find one piece of literature, which says that in 1974, residents of Morotai island in Indonesia reported that a naked man was living alone in the forest. After searching for almost three days, the Indonesian government finally found him. His real name, Suniuo, reveals him to be a Taiwanese who was recruited by the Japanese government into the army and sent to Morotai in 1942 (Lin, 2017). Therefore, the issue of military marriage is worthy of further research so that historical data regarding the Hakka diaspora in Indonesia can be completer and more structured.