Assimilating Indonesia Chinese Muslim in Makassar (1967-1997)

The ethnic Chinese Muslims in Makassar has been there since the year 1606 in conjunction with Islam in Makassar. Dato ri Bandang was the one who initiated the spread of Islam among Chinese people of Makassar. During the new order, ethnic Chinese Muslims in Makassar city had done the intermingling with local communities. The new order had kept many discriminatory elements contains policy against ethnic Chinese in the city of Makassar. This is the sort of policy that directly affects the life of the field of social, cultural, political and religious. Although they are more successful in the field of economics. Even so, ethnic Chinese Muslims in Makassar when it is capable of performing a merging in all areas of social life.


INTRODUCTION
Ethnic Chinese in Indonesia have a long enough history to start from since they first came and spread to various parts of Indonesia until now shows that they deserve is considered a valid section. They are a tribe that became a part of Indonesia the nation-State is indeed composed of nations and tribes (Soyomukti, 2012:155). However, the Government wants them  (Suryadinata, 1981:1).
This continues until the mingling going on marriage and assimilation among society among ethnic Chinese with the indigenous. In a further development, the Chinese began their mingling with the indigenous communities in the areas of assimilating includes religion be mixed marriages between ethnic Chinese with a native community in the city of Makassar. From the results of his marriage, children and their descendants often refer to as "Makassar Straits Chinese". Muslim Straits Chinese most anyone who first converted to Islam since their ancestors who did the marriage with a Muslim local people so that their posterity still embraced the religion of his ancestors were hereditary and There are also converted to Islam because of the inspiration as well as due to the intermingling of social, cultural and religious, they are after Islam Muslim running consistently.
In the field of economy and trade, in general, the livelihoods of ethnic Chinese Muslims are as traders and entrepreneurs. Although there have been Muslim, they admit that the teachings of their ancestors have given the huge influence on every aspect of life against the Ethnic Chinese. The influence of the inside as well and their economic behaviour. The principles of behavioural economics ethnic Chinese in the city of Makassar indeed always change from time to time, but in general, the principle of economy of ethnic Chinese behaviour always depends on their understanding of policy and the situation of the political conditions in nationwide about the existence of ethnic Chinese. This eventually leads to economic behaviour in the business which is safe and neutral in the political situation nationally in the sense that it does not contain many risks for the safety and welfare of myself. The nomads who came to Southeast Asia in General and in Makassar on particularly troubled by a variety of factors, which generally can be classified into two major groups, i.e. a factor of economic and political factors. The economic factor is, that the land of China during the Ming dynasty (1368-1644), the population has exploded, while land-agricultural land no longer can guarantee the survival of its inhabitants. This difficulty is compounded by land Lords who raised high land lease so that the livelihood of farmers increasingly difficult, causing them to easily do the migration. In General, the Chinese are there in Makassar consists of several different ethnic and regional. But those in Makassar known or grouped into two major groups namely Chinese full-blooded and Straits-born Chinese. Straits-born Chinese, unlike the fullblooded later immigrated to Makassar. The classification is not based on birth but concerns the question of the degree of adjustment of the acculturation of the Chinese culture against the nomads of Makassar.
The formation of Straits-born Chinese community began when immigrants who come in groups and then settled in Makassar. They are mostly people Hokkien then mate with the local women because women almost no Chinese immigrated. Until the 20th century, the descendants of Noah then formed the Straits-born Chinese community steady, then formed its own group.
The House of Straits-born Chinese culture it developed itself, which not only was a mixture of and crossed towards West Java to East Java. In preaching the Yap Siong Hajj using Mandarin, she obtained the permission of the spread of Islam from Netherlands Colonial officials (Arief, 1994: 3) Intermingling is a social process that arises when there are: 1) the human factions with differing cultural backgrounds; 2) directly associating each other intensively for a relatively long period of time; 3) cultures of the groups above each changed each other adjust to being a cultural mix. Usually, the intermingling between the majority and the minority, while the minority groups adjust to the majority (Koentjaraningrat, 1980:126). The problem of intermingling in daily life is still a problem. This will not occur if the previous principals of good assimilation of minorities, as well as majorities, understand properly what is the soul of assimilation, which means that there should be a strong foundation built above a merging of forms, so there is nothing sacrificed her feelings from one party (Haryono, P., 1994:14). The intermingling of many dimensions of life concerns turned out to be. As the knowledge can be quoted from Milton Gordon, a sociologist from the United States. He has elaborated on the concept of intermingling as a social process involving either minority or majority groups in seven kinds of intermingling of relating to each other, namely: 1) intermingling of culture (or opened) are associated with changes in patterns of culture to conformity with the majority; 2) structural borne Intermingling with the entry of the major minority groups in groups, clubs and institution-institution on the level of the primary group of the majority; 3) Intermingling marriage related to interracial marriage the massively; 4) Intermingling identification associated with the development of a sense of nationhood based on majority; 5) Intermingling attitudes related to no existence of prejudice; 7) merging of behavior that is not associated with the presence of discrimination; 8) Intermingling "civic" is not related to the presence of a clash on the system of values and sense of power (Haryono P, 1994:12-13).

METHOD
The methods used in this paper that are by using the methodology of history which include heuristics, critical source, interpretations and historiography. A heuristic is an early stage to collect all the historical data of the existing connection with this writing. The steps are done in the collection of data, namely work directly contributes by doing an interview or interviews with the actors and witnesses of history, looking for materials research support in the form of such a book in the library and others. After the data is collected, the next step is to do a good source of criticism is a criticism of internal and external criticism so that all data can be verified. Data interpretation should be verified for turn on and explain the data to then do historiography. The writing of history to the point of climax in historical methodology.

The Influx of Chinese Muslims in Makassar
Regarding the arrival of the Chinese people in Indonesia, until now it has not been in the know for sure when they first land in Indonesia. But from some book that describes the arrival of Chinese in Indonesia for the first time said that the Chinese come in long before the

The Intermingling of Chinese Muslims in Makassar
Leo Suryadinata in his book entitled ethnic Chinese and nation-building to mention that Government policy has been quite successful in the sense that a lot more full-blooded Chinese become more Chinese and becomes more Indonesian. However, most Chinese ethnic groups remain unresolved. In the form of culture, Chinese people have become more Indonesia. But the categorization between groups remains plainly (Suryadinata, 2010:187). It must be admitted that so far there is the impression that there is still an attitude not happy and discriminating against the ethnic Chinese in Indonesia. In addition to that, there is also a tendency to defend indigenous communities over the part on the one hand, and non-natives in the other hand. So also in the world of Chinese politics, society seemed less have a place if compared with (Tarmizi Taher (1997) and Leo Suryadinata (2002) from the Indonesia other ethnic communities.
Looking at the State of ethnic Chinese like that then this real ethnic Chinese, constitute heterogeneous community groups which each have different cultural orientation. If viewed from the historical origins of his return, ethnic Chinese can be divided into two groups, namely the Straits-born Chinese and full-blooded Chinese (Suryadinata, 2002:17-18)

. Straits-born
Chinese is a society of Chinese descent who have been long in a matter of a couple of generations living and make a living in Indonesia and already experience assimilation with the community on the environment. In terms of the languages they have become accustomed to using the language of Indonesia, or even language area they live in, as the everyday language, both inside the House and outside the House. They generally also behave like other ethnic groups, as well as its already-oriented culture of Indonesia.
While is a full-blooded Chinese are those who generally just entered or came to Indonesia a generation or two. They usually also referred to as "singke" meaning. They are generally still embraced the culture and customs of the Chinese, and to communicate with each other still use their native language, in this case of course Chinese. Seen from the existence of the ethnic Chinese community categorization into two groups (Straits-born and full-blooded Chinese), then the existing ethnic Chinese in Indonesia is actually a minority group that is heterogeneous (Suryadinata, 2002:17-18) Copyright This is the kind of action that gave rise to the term Chinese, Bugis, Makassar, Chinese Chinese Chinese Toraja, Mandar and others, which can be genealogies, cultural nuances or a combination of both.

The impact of Chinese Muslims in Makassar Intermingling
Chinese in Indonesia generally admits to confusion to choose, whether to maintain the Straits-born Chinese of them or have to leave at all all of their ancestors and are fully fused to in the majority of the community. On the one hand, they feel that as citizens in the midst of the nation's actual multi this ethnic, cultural and political rights they have been challenged. But on the other hand, they are proud as Chinese people, among others, due to their high economic status, even if they do not feel protected from the majority group of aggressiveness at times can arise. , From the above, it can be seen that they were actually strong, for a variety of pressures or marginalize them shrink responded with great struggle so that they look more and more powerful and do not feel marginalized. Where should they be given in recognition of his achievements and since ancient times, and given the opportunity to develop all that they have together and side by side with other ethnic origins do not lead to exclusive and conservative.
Things that need to be eliminated is the view stereotype against them and vice versa, which certainly is not conducive to the present and potentially trigger social conflict.
In the context of the diversity of Chinese Muslims in Makassar, ethics social ethics is inseparable from religion. This is for example demonstrated the readiness of the members of the Islamic studies activities to alternately contribute in financing activities. Similarly, their readiness to sacrifice financially over the construction of the two mosques that are pleasantly luxurious Hoo Cheng in Gowa Makassar and territory into other indicators for the integration of Chinese social ethics with Islamic Ethics (Rosmini, et al 2016:94) Hoo is private property rights and acquired in ways that are lawful, even if the owner is not a Muslim.
Diversity facts above reveals the existence of an attitude of tolerance in religion that is owned by a Chinese Muslim. Another form of religious tolerance of Chinese people is shown by one of the Chinese Muslims in Makassar. According to her religious tolerance should be kept to a minimum as possible and should not be entered in the contact area of belief (Rosmini, et al 2016:106). One of the impacts of Chinese Muslims keeps intermingling strives to maintain a tolerance between the beliefs of other Chinese communities with different beliefs with them.
Although sometimes celebrates Chinese new year feast made by Chinese non-Muslims, but not necessarily join believes its ritual, as an attempt to keep harmony in the diversity of beliefs.
Diversity is not seen as a differentiator to not respect and appreciate one another. considered part of the religious tradition, but for Chinese Muslims of Chinese existence, Makassar reconstructed became part of the cultural tradition, not of tradition religious (Rosmini, et al 2016:107).

CONCLUSION
Based on the previous discussion, it can be inferred that the Chinese people that came in Makassar from different ethnic and cultural backgrounds who have different. Dato ri Bandang was the one who initiated the spread of Dawah among Chinese people of Makassar. This is where the early history of the point of entry of the religion of Islam among Chinese people of Makassar. One by one the Chinese abandoned his religion and began turning to Islam. Until now the ethnic Chinese Muslims in Makassar city grew along with the presence of acculturation and assimilation of the two local culture.
Ethnic Chinese Muslims in Makassar on the new order has been doing intermingling with the local community as a business and a continuation of the policy of the Government to undertake a total assimilation. But those efforts until now have not led to results that can be used as a foothold for all parties over this issue. It must be admitted that there is still some confusion over this attitude displeased and discriminating against the ethnic Chinese in Indonesia. So also in the world of Chinese politics, society seems to have a place less when compared to other ethnic communities from Indonesia. While at the same time we know that the people of Chinese descent thus greatly excelled in the fields of economy, so often they become targets of social jealousy.
During the new order, the ethnic Chinese in the city of Makassar has felt the direct impact in the public eye because of government policies that are likely to be discriminatory. In the social and cultural field, they often get a race discrimination and the problem of state status.
They also restricted the movements and actions in the world of politics. While in the area of religion, under certain conditions they are required to choose a particular religion. In conditions as well as limited as it is, they don't have other options, in addition to the economic world to trade, become entrepreneurs and plunge into the world of business. The end result is a lot of them become a successful entrepreneur and become advocates of economic power in the city of Makassar.