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Closing the Gap has focused on improving education for Indigenous people, with some success. Attainment of Year 12 or equivalent for ages 20–24 has increased from 47.4% in 2006 to 65.3% in 2016. This has led to more Indigenous people undertaking higher or vocational education courses.
The Sundanese language is spoken by approximately 36 million people in 2010 [9] and is the second most widely spoken regional language in Indonesia. [10] The 2000 Indonesia Census put this figure at 30.9 million.
Indonesia is a country with many different tribes and ethnic groups, and its music is also very diverse, coming in hundreds of different forms and styles.Every region has its own culture and art, and as a result traditional music from area to area also uniquely differs from one another.
The Orang Asli makes up one of 95 subgroups of indigenous people of Malaysia, the Orang Asal, each with their own distinct language and culture. [12] The British colonial government classified the indigenous population of the Malay Peninsula on physiological and cultural-economic grounds upon which the Aboriginal Department (responsible for dealing with Orang Asli issues since the British ...
In 1998, Gereja Anglikan Indonesia (lit. Anglican Church of Indonesia) was founded to provide better services to native Indonesians. As of 2022, the congregation is present in Jakarta, Bandung, Surabaya, Batam, Medan, Nunukan, Pontianak, Ambon, and Tarakan. [71]
Senior citizen Muslim men across Indonesia — usually in Jakarta who identify themselves as native Betawi people, also use this peci on an everyday basis. It is also a traditional head-dress of the Betawi people and also other ethnic groups, especially in the western parts of Indonesia which are mainly Muslims.
This was a difficult balance because while the names were changed, laws continued to identify them as 'different' from indigenous Indonesian groups. Indonesian businessman, Liem Sioe Liong, for example, had his name changed to Sudono Salim. Some people did not change their names (e.g., Kwik Kian Gie, Liem Swie King, etc.).
According to Indonesian historian Benny G. Setiono, the outbreak was followed by increased suspicion and resentment in native Indonesians and the Dutch toward the ethnic Chinese, who were growing in number and whose wealth was increasingly visible. [23]