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"In the communication of pain, language matters. Telling someone to feel pain is not just a description of one’s pain, it is – as philosopher Ludwig Wittgenstein informs us – also asking for recognition of that pain. This requires a shared language which communicates it. Do we need a new language which can communicate and recognize the pain of the colonial past more effectively? Commencing with the recent apology for waging “a colonial war” in Indonesia by the Dutch prime minister, this article suggests an intervention in postcolonial recognition politics by exploring the idea of the multi-voicedness. Multi-voicedness (Meerstemmigheid) has become a catchword in current public and scholarly debates about the Dutch colonial past and its legacy, in which decades of recognition politics have tended to privilege clear-cut binary identities favouring certain voices above others. There is little conceptual clarity around what the term multi-voicedness entails and even less about its utility in postcolonial discourse. Although commonly associated with juxtaposing different perspectives, this article argues that introducing the lens of multi-voicedness – more specifically the idea of the dialogical self (Hubert J.M. Hermans 2004) – into the recognition discourse, contributes to a better understanding of transnational recognition politics. Capturing the diaspora’s multi-voicedness permits wider scrutiny of what is otherwise a too simplified identity and generation question implicated in post-colonial recognition politics. It will be argued that recognition claims, although supposedly part of an emancipatory struggle, are silencing the multi-voicedness of entangled Indonesian-Dutch family history, the driver for the fight for justice in the first place."

"After Indonesian independence in 1945, thousands of Indonesian Chinese repatriated to the Netherlands, the former colonizer. As opposed to other repatriates from Indonesia, who organized themselves into pressure groups and fought for a place in the national memory culture, the Indonesian Chinese in the Netherlands only formed strict socio cultural associations and have generally stayed clear of identity politics. Usually, this divergence is attributed to the smooth integration and socio economic success of the latter group, as well as to Chinese values, such as conflict avoidance. This article adds to this explanation by positing that this phenomenon has also been induced by the legacy of anti Chinese violence in colonial and postcolonial Indonesia: respectively, Dutch discomfort to acknowledge the violent and discriminatory elements of its own colonial history, as well as a fear of offending the Indonesian government. Consequently, many Indonesian Chinese in the Netherlands have engaged in some form. of public self silencing. "

"Penelitian ini membahas mengenai aktivitas restitusi negara Jerman, Belanda, dan Belgia kepada negara bekas jajahannya. Dua perspektif digunakan dalam penelitian ini yaitu Strategic Culture Lantis dan Howlett, dan konsep Restitusi Elazar Barkan yang berasal dari bukunya Guilt of Nations. Kedua konsep tersebut akan digunakan untuk menjelaskan dan membandingkan keputusan dan pendekatan ketiga negara dalam melakukan restitusi. Metode Penelitian yang digunakan adalah Metode Penelitian Kualitatif dengan menggunakan sumber data primer dan sekunder yang berasal dari wawancara mendalam, dokumen resmi pemerintahan ketiga negara, jurnal, artikel, pemberitaan daring dan luring. Penelitian ini menemukan bahwa terdapat hubungan antara tekanan yang terjadi oleh aktor-aktor yang dikategorikan sebagai penyebab restitusi dengan tindakan restitusi sebagai upaya aktor negara yang mengupayakan pencapaian restitusi. Ketiga negara kini telah memiliki landasan restitusi serta implementasi restitusi yang baik. Ini dikarenakan terdapat enam faktor yang memiliki pengaruh pada kemajuan restitusi. Perbedaan dari faktor yang terdapat pada ketiga negara adalah terdapatnya faktor ekonomi di Belanda, Transparansi dalam publikasi digital objek perunggu Benin oleh Jerman, dan komitmen restitusi Belgia yang dibuktikan dengan adanya dasar hukum. Penelitian ini menyimpulkan bahwa restitusi dilakukan sebagai pendekatan terbaik dalam mengatasi eskalasi konflik isu rasisme dan reaksi atas gerakan dekolonisasi. Negara bekas penjajah cenderung mengembalikan objek kepada pemerintahan negara, untuk menghadirkan kemungkinan kerja sama bilateral pada sektor budaya

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This research discusses Germany, Netherlands, and Belgium's restitution activity to their former colonies. Two perspectives are being used for this research. The first one is Strategic Culture from Lantis and Howlett, and the restitution concept from Elazar Barkan, which originated from his book, Guilt of Nations. Both of the concepts are being used to elaborate on and compare the decision and approaches of the countries on restitution. The method for this research is the Qualitative research method using sources from primary and secondary sources. The sources originated from an in-depth interview, official documents from the government of those countries, articles, and offline and online news. This research finds that there is a connection between the pressure done by actors that are categorized as the reason for restitution with the act of restitution as an attempt from the state actor attempting to achieve the restitution. The countries are currently having a good restitution framework and implementation. It was caused by six factors that influenced the improvement of restitution. The difference in the factors that exist in those countries is the existence of economic factors in the Netherlands, Germany’s transparency of Benin Bronze’s object digital publication, and Belgium’s commitment to restitution that’s proven with the existence of legal measures. This research concludes that restitution is the best approach to overcome racism, escalation of conflict, and reaction to the decolonization movement. And former colonial states tend to restitute the object to the state government, to expect bilateral cooperation in the cultural sector"