Abstract

In her study of Transnational South Asians (2008), Susan Koshy highlights the systematic neglect by scholars of the perspectives and activities of such seemingly peripheral actors as diasporic subjects in the macro-narratives of nationalism and globalization. Such neglect was even more pronounced in the case of the “repatriates” from European colonies in Asia and Africa. The epistemological implications of the dislocated, de-territorialized discourse produced by repatriates from former European colonies remain largely overlooked. One of those groups that seem to have slipped between the pages of history is the diasporic Eurasian “Indo” community that has its roots in the former Dutch East Indies. In this article, I focus on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. In recent decades, there has been a growing interest in what Homi Bhabha, inThe Location of Culture (1994, 38), called “the conceptualization of an international culture, based not on the exoticism of multiculturalism or the diversity of cultures, but on the inscription and articulation of culture’s hybridity.” Long before Bhabha, Robinson had already published substantially on hybrid, transnational identity. As the son of a Dutch father and a British-Javanese mother, Robinson had made a name in Indonesia with his writings. He left Indonesia in 1954, and soon became the leading voice of the diasporic Indo community in the Netherlands and, later, also in the United States. His engagement resulted in the founding of the Indo magazine Tong Tong and the annual Pasar Malam, the world’s biggest Eurasian festival. With his writings, Robinson played an essential role in the cultural awareness and self-pride of the Indo community through the acceptance of their essentially hybrid and transnational identity.

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