Let us turn now to the forces opera

Let us turn now to the forces operating in the Asia-Pacific that are creating similar social and cultural patterns within the region as well as with the rest of the world. These forces are industrialization, capitalism, travel and migration, tourism, communications, and the global media.
First, however, it is important to note that the societies and cultures in the Asia-Pacific have never been static. Archaeological evidence suggests, for example, that the ‘great leader syndrome’ which Europeans encountered over the last two centuries has not always been there. Perhaps it was the death of a particularly dynamic leader that caused the devolution of the system, or perhaps a disease that affected production and thus population numbers. Change is continuous and what can be observed about change since European contact is that its pace has quickened considerably.
Undoubtedly the first set of influences that affected various societies was migration. Humans have been moving in this region for a very long time, making their way across Asia, conquering less advanced societies and occupying new territories. In just over 1,000 years China expanded from a small area of the northwest to occupy at least outposts in most of the area that is China today. Various peoples migrated into SouthEast Asia from south-western China and Tibet over the past 5,000 years. China itself has been invaded several times from inner Asian peoples, including the Tartars, the Mongols, and the Manchus. Chinese dominated Vietnam for much of the first millennium, spreading Buddhism and Confucianism as well as their culture and government institutions.
The settlement of Australia, the islands of South-East Asia and those of Melanesia, Micronesia and Polynesia demonstrates the ability to travel by sea, although settlements of the more distant island groups in Polynesia were almost certainly accidental rather than planned with deliberate navigation. At shorter distances, however, travel was planned and purposeful. In Melanesia, there were trading rings between many island groups, the best known in the West, thanks to the work of anthropologist Bronislaw Malinowski, being the kula ring. This was an annual trade in which trading partners exchanged prestige goods between the various islands in the chain. Large white arm shells went in one direction and red shell necklaces in the other. Along with this trade in prestige goods there was also trade in more utilitarian goods. In the past several centuries, well after the settlement by the ‘native peoples’, came visits by Europeans, the Spanish, Portuguese, Dutch and English, and where they established some permanent presence, they began to effect profound changes on the native systems, establishing trading posts, colonies, and missions. Chinese also came as traders and labourers. In the past two centuries, some Europeans settled in their colonies and brought their language plus their medical, education and political systems with them. They also imported labour in some places, for example, there are sizeable Indian minority ethnic groups in Malaysia, Singapore and, especially, Fiji. The largest proportion of the population in Hawaii is of Japanese descent, with those of European descent second. Singapore is a European creation with a majority Chinese population in an area otherwise dominated by Malays. In the Pacific Islands people from the poorer islands migrated to the wealthier, such as Hawaii, or to the USA, Australia and New Zealand. Tongans are now to be found from Australia, New Zealand and Singapore in the west to Los Angeles in the east, with active communication and movements of Tongans maintaining this far-flung people as a community. Another phenomenon is tourism. Tourists from the developed world now play a very important role in the economies of the Asia-Pacific. They also impose strong pressures on the societies they visit, especially on small ones in which tourism is a particularly large component of the economy. Natives learn foreign languages and with them someversion of the outside cultures. Native traditions are repackaged—or reinvented—to explain them to or make them more appealing to the guests. The demand for prostitution has direct effects on those who participate in it and often on feelings toward the tourists, the prostitutes and the dignity of the native culture. It also has a potential effect on the health of the native population, opening it up to HIV and AIDS, as well as other diseases. Tourism also has developmental effects. Foreign exchange enters the economy and tourists bring something economists call the ‘demonstration effect’. They demonstrate a life-style and level of consumption which may be completely foreign to the host country but one which locals may regard as prestigious and desirable. This triggers spending on imported goods rather than saving which the host country needs to continue developing. Tourism skews development along paths that might not be in the country’s long-term interest. Industrialization has also revolutionized economies in unprecedented ways and the effect on people’s lives has been profound. Traditional ways of life do not reflect arbitrary choices made on the basis of abstract cultural principles but result from coping with the economic necessities of life. The traditional Chinese desire for many sons, for example, with the idea that many sons mean prosperity, was appropriate when most Chinese farmed small plots of land and when for such people having a greater supply of labour was their only hope of getting ahead. With industrialization and migration from farm to city, this is no longer true. Many children mean higher costs for the parents and perhaps less money available for education or medical care. Migration to the city changes social life in many ways. Members are separated from their kinship groups. Local ceremonial life is disrupted. Extended family households become less common, although kin networks may remain intact. The relationships between the generations and the genders change. In urban areas, people are marrying later and having fewer children than their mothers and grandmothers did. In Indonesia, formerly matrilineal groups such as the Minangkabau are tending toward bilaterality and life in the mother-father-children model nuclear family. Urban Chinese are also becoming bilateral in their kinship interaction such that for social and mutual aid purposes the wife’s kin network is becoming as important as the husband’s. In China grandparents are choosing to live on their own rather than with their sons and are reluctant to be child minders for their grandchildren, wanting their independence instead. Thus, family systems are changing, a natural thing to social scientists who see the family as a central institution in the adaptation of individuals to their social, political and economic environment, but a threat to many ordinary people who see the world as they know it—and as it should be— crumbling around them. This instigates reactions and nativistic movements. Nationhood is another homogenizing force. China, Japan, and Vietnam have had continuous, complex, centralized rule and national identity for many centuries. Many groups in East Asia have experienced centralized rule from time to time, Thailand being a contemporary example. However, other Asian nations did not assume their present shape until relatively recently. In the Pacific Islands, most peoples (Tonga and Hawaii excepted) experienced nothing like nationhood until colonialism and had no experience with selfgovernment until the last half-century. Recent nationhood has signalled extensive changes. Modern government, based on a bureaucratic model, changes the way people are or are supposed to be governed and the roles of those in government and the public service. Accompanying these developments are other changes to the economy, the education system both in how and what students are taught, and the influence of science and modern medicine on peoples. New nations also face the task of ensuring national loyalty, which means new requirements of citizenship, and in nations made up of many different peoples such as China, Indonesia, Papua New Guinea and Malaysia, mechanisms to unite peoples who see themselves as different from, and are often antagonistic toward, each other. Mass media can have a homogenizing effect both within a nation and, with the spread of movies, videos and satellite television, throughout the Asia-Pacific as well as the world. Imagine an Iban from Sarawak watching soap operas or music shows from the Malaysian capital, Kuala Lumpur. The language is different, and the music style almost certainly reflects the majority culture, perhaps with some outside influences from Japan, China, or the USA. The life-styles of those in the soap operas are probably urban and middle class. All these factors constitute pressures on the local language, traditional culture, and life-style. Also worthy of mention are modern communication techniques such as facsimile and the world wide web. They are noteworthy because of their speed and accessibility as well as the breadth of information available. Much of what was communicated to the outside world prior to, during, and immediately after the June 4 Incident in Tiananmen Square in 1989 was via fax. The internet plays a role in opposition politics in Indonesia, as the middle-class intelligentsia maintains contact through computers. Moreover, while governments may not like the potential these technologies have for dissent and the organization of that dissent, they are extremely difficult to police short of denying access altogether, which is very problematic

Hasil (Bahasa Indonesia) 1:

Mari kita lihat sekarang kekuatan-kekuatan yang beroperasi di kawasan Asia-Pasifik yang menciptakan sosial dan budaya pola serupa dalam wilayah serta dengan sisa dunia. Kekuatan ini adalah industrialisasi, kapitalisme, perjalanan dan migrasi, pariwisata, komunikasi, dan global media. Pertama, bagaimanapun, penting untuk dicatat bahwa masyarakat dan budaya di Asia-Pasifik belum pernah statis. Bukti arkeologi menunjukkan, misalnya, bahwa 'sindrom pemimpin besar' yang ditemui orang Eropa selama dua abad terakhir tidak selalu ada. Mungkin itu adalah kematian seorang pemimpin yang sangat dinamis yang disebabkan devolusi sistem, atau mungkin penyakit yang mempengaruhi produksi dan dengan demikian jumlah populasi. Perubahan terus menerus dan apa dapat diamati tentang perubahan karena kontak Eropa adalah bahwa kecepatan telah dipercepat jauh.Tidak diragukan lagi set pertama pengaruh yang mempengaruhi berbagai masyarakat adalah migrasi. Manusia telah bergerak di wilayah ini untuk waktu yang sangat lama, membuat jalan mereka di seluruh Asia, menaklukkan masyarakat kurang maju dan menduduki wilayah-wilayah baru. Dalam hanya 1.000 tahun Cina diperluas dari area kecil dari barat laut untuk menduduki setidaknya pos-pos di sebagian besar daerah yang Cina hari ini. Beragam orang bermigrasi ke Asia Tenggara dari selatan-barat Cina dan Tibet selama 5.000 tahun. Cina sendiri telah menyerang beberapa kali dari batin bangsa-bangsa Asia, termasuk tartar, Mongol, dan Manchu. Cina mendominasi Vietnam untuk banyak milenium pertama, menyebarkan agama Buddha dan Konghucu serta lembaga-lembaga pemerintah dan budaya mereka.The settlement of Australia, the islands of South-East Asia and those of Melanesia, Micronesia and Polynesia demonstrates the ability to travel by sea, although settlements of the more distant island groups in Polynesia were almost certainly accidental rather than planned with deliberate navigation. At shorter distances, however, travel was planned and purposeful. In Melanesia, there were trading rings between many island groups, the best known in the West, thanks to the work of anthropologist Bronislaw Malinowski, being the kula ring. This was an annual trade in which trading partners exchanged prestige goods between the various islands in the chain. Large white arm shells went in one direction and red shell necklaces in the other. Along with this trade in prestige goods there was also trade in more utilitarian goods. In the past several centuries, well after the settlement by the ‘native peoples’, came visits by Europeans, the Spanish, Portuguese, Dutch and English, and where they established some permanent presence, they began to effect profound changes on the native systems, establishing trading posts, colonies, and missions. Chinese also came as traders and labourers. In the past two centuries, some Europeans settled in their colonies and brought their language plus their medical, education and political systems with them. They also imported labour in some places, for example, there are sizeable Indian minority ethnic groups in Malaysia, Singapore and, especially, Fiji. The largest proportion of the population in Hawaii is of Japanese descent, with those of European descent second. Singapore is a European creation with a majority Chinese population in an area otherwise dominated by Malays. In the Pacific Islands people from the poorer islands migrated to the wealthier, such as Hawaii, or to the USA, Australia and New Zealand. Tongans are now to be found from Australia, New Zealand and Singapore in the west to Los Angeles in the east, with active communication and movements of Tongans maintaining this far-flung people as a community. Another phenomenon is tourism. Tourists from the developed world now play a very important role in the economies of the Asia-Pacific. They also impose strong pressures on the societies they visit, especially on small ones in which tourism is a particularly large component of the economy. Natives learn foreign languages and with them someversion of the outside cultures. Native traditions are repackaged—or reinvented—to explain them to or make them more appealing to the guests. The demand for prostitution has direct effects on those who participate in it and often on feelings toward the tourists, the prostitutes and the dignity of the native culture. It also has a potential effect on the health of the native population, opening it up to HIV and AIDS, as well as other diseases. Tourism also has developmental effects. Foreign exchange enters the economy and tourists bring something economists call the ‘demonstration effect’. They demonstrate a life-style and level of consumption which may be completely foreign to the host country but one which locals may regard as prestigious and desirable. This triggers spending on imported goods rather than saving which the host country needs to continue developing. Tourism skews development along paths that might not be in the country’s long-term interest. Industrialization has also revolutionized economies in unprecedented ways and the effect on people’s lives has been profound. Traditional ways of life do not reflect arbitrary choices made on the basis of abstract cultural principles but result from coping with the economic necessities of life. The traditional Chinese desire for many sons, for example, with the idea that many sons mean prosperity, was appropriate when most Chinese farmed small plots of land and when for such people having a greater supply of labour was their only hope of getting ahead. With industrialization and migration from farm to city, this is no longer true. Many children mean higher costs for the parents and perhaps less money available for education or medical care. Migration to the city changes social life in many ways. Members are separated from their kinship groups. Local ceremonial life is disrupted. Extended family households become less common, although kin networks may remain intact. The relationships between the generations and the genders change. In urban areas, people are marrying later and having fewer children than their mothers and grandmothers did. In Indonesia, formerly matrilineal groups such as the Minangkabau are tending toward bilaterality and life in the mother-father-children model nuclear family. Urban Chinese are also becoming bilateral in their kinship interaction such that for social and mutual aid purposes the wife’s kin network is becoming as important as the husband’s. In China grandparents are choosing to live on their own rather than with their sons and are reluctant to be child minders for their grandchildren, wanting their independence instead. Thus, family systems are changing, a natural thing to social scientists who see the family as a central institution in the adaptation of individuals to their social, political and economic environment, but a threat to many ordinary people who see the world as they know it—and as it should be— crumbling around them. This instigates reactions and nativistic movements. Nationhood is another homogenizing force. China, Japan, and Vietnam have had continuous, complex, centralized rule and national identity for many centuries. Many groups in East Asia have experienced centralized rule from time to time, Thailand being a contemporary example. However, other Asian nations did not assume their present shape until relatively recently. In the Pacific Islands, most peoples (Tonga and Hawaii excepted) experienced nothing like nationhood until colonialism and had no experience with selfgovernment until the last half-century. Recent nationhood has signalled extensive changes. Modern government, based on a bureaucratic model, changes the way people are or are supposed to be governed and the roles of those in government and the public service. Accompanying these developments are other changes to the economy, the education system both in how and what students are taught, and the influence of science and modern medicine on peoples. New nations also face the task of ensuring national loyalty, which means new requirements of citizenship, and in nations made up of many different peoples such as China, Indonesia, Papua New Guinea and Malaysia, mechanisms to unite peoples who see themselves as different from, and are often antagonistic toward, each other. Mass media can have a homogenizing effect both within a nation and, with the spread of movies, videos and satellite television, throughout the Asia-Pacific as well as the world. Imagine an Iban from Sarawak watching soap operas or music shows from the Malaysian capital, Kuala Lumpur. The language is different, and the music style almost certainly reflects the majority culture, perhaps with some outside influences from Japan, China, or the USA. The life-styles of those in the soap operas are probably urban and middle class. All these factors constitute pressures on the local language, traditional culture, and life-style. Also worthy of mention are modern communication techniques such as facsimile and the world wide web. They are noteworthy because of their speed and accessibility as well as the breadth of information available. Much of what was communicated to the outside world prior to, during, and immediately after the June 4 Incident in Tiananmen Square in 1989 was via fax. The internet plays a role in opposition politics in Indonesia, as the middle-class intelligentsia maintains contact through computers. Moreover, while governments may not like the potential these technologies have for dissent and the organization of that dissent, they are extremely difficult to police short of denying access altogether, which is very problematic

Hasil (Bahasa Indonesia) 2:

Mari kita beralih sekarang untuk pasukan yang beroperasi di Asia-Pasifik yang menciptakan pola-pola sosial dan budaya yang sama di kawasan ini serta dengan seluruh dunia. Kekuatan ini adalah industrialisasi, kapitalisme, perjalanan dan migrasi, pariwisata, komunikasi, dan media global.
Pertama, bagaimanapun, adalah penting untuk dicatat bahwa masyarakat dan budaya di Asia-Pasifik tidak pernah statis. Bukti arkeologi menunjukkan, misalnya, bahwa 'pemimpin sindrom besar' yang dihadapi Eropa selama dua abad terakhir tidak selalu ada. Mungkin itu adalah kematian seorang pemimpin sangat dinamis yang menyebabkan devolusi sistem, atau mungkin penyakit yang mempengaruhi produksi dan dengan demikian jumlah populasi. Perubahan kontinu dan apa yang dapat diamati perubahan sejak kontak Eropa adalah bahwa kecepatan yang telah dipercepat jauh.
Tidak diragukan lagi set pertama pengaruh yang mempengaruhi berbagai masyarakat adalah migrasi. Manusia telah bergerak di wilayah ini untuk waktu yang sangat lama, membuat jalan mereka di seluruh Asia, menaklukkan masyarakat kurang maju dan menduduki wilayah-wilayah baru. Di lebih dari 1.000 tahun China diperluas dari daerah kecil dari laut untuk menempati pos-pos setidaknya di sebagian besar daerah itu adalah China hari ini. Berbagai bangsa bermigrasi ke Asia Tenggara dari Cina selatan-barat dan Tibet selama 5.000 tahun terakhir. China sendiri telah diserang beberapa kali dari orang-orang Asia batin, termasuk Tartar, Mongol, dan Manchu. Cina mendominasi Vietnam untuk banyak milenium pertama, menyebarkan Buddha dan Konghucu serta budaya dan lembaga pemerintah mereka.
Penyelesaian Australia, pulau-pulau di Asia Tenggara dan orang-orang Melanesia, Mikronesia dan Polinesia menunjukkan kemampuan untuk melakukan perjalanan melalui laut , meskipun pemukiman kelompok pulau yang lebih jauh di Polinesia hampir pasti disengaja daripada yang direncanakan dengan navigasi yang disengaja. Pada jarak pendek, namun, perjalanan direncanakan dan terarah. Di Melanesia, ada perdagangan cincin antara banyak kelompok pulau, yang paling dikenal di Barat, berkat kerja dari antropolog Bronislaw Malinowski, adalah cincin kula. Ini adalah perdagangan tahunan di mana mitra perdagangan ditukar barang prestise antara berbagai pulau di rantai. Besar kerang lengan putih pergi dalam satu arah dan shell merah kalung yang lain. Seiring dengan perdagangan ini barang prestise ada juga perdagangan barang lebih utilitarian. Dalam beberapa abad terakhir, baik setelah penyelesaian oleh 'penduduk asli', datang kunjungan oleh orang Eropa, Spanyol, Portugis, Belanda dan Inggris, dan di mana mereka mendirikan beberapa kehadiran permanen, mereka mulai mempengaruhi perubahan besar pada sistem asli, mendirikan pos perdagangan, koloni, dan misi. Cina juga datang sebagai pedagang dan buruh. Dalam dua abad terakhir, beberapa orang Eropa menetap di koloni mereka dan membawa bahasa mereka ditambah medis, pendidikan dan politik sistem mereka dengan mereka. Mereka juga mengimpor tenaga kerja di beberapa tempat, misalnya, ada kelompok etnis minoritas India yang cukup besar di Malaysia, Singapura dan, terutama, Fiji. Proporsi terbesar penduduk di Hawaii adalah keturunan Jepang, dengan orang-orang dari Eropa keturunan kedua. Singapura adalah ciptaan Eropa dengan penduduk Cina mayoritas di daerah jika tidak didominasi oleh Melayu. Pada orang-orang Kepulauan Pasifik dari pulau-pulau miskin bermigrasi ke kaya, seperti Hawaii, atau ke Amerika Serikat, Australia dan Selandia Baru. Tonga sekarang dapat ditemukan dari Australia, Selandia Baru dan Singapura di barat ke Los Angeles di timur, dengan komunikasi aktif dan gerakan dari Tonga mempertahankan ini orang yang berjauhan sebagai sebuah komunitas. Fenomena lain adalah pariwisata. Wisatawan dari negara maju sekarang memainkan peran yang sangat penting dalam ekonomi Asia-Pasifik. Mereka juga memberlakukan tekanan yang kuat pada masyarakat yang mereka kunjungi, terutama pada orang-orang kecil di mana pariwisata merupakan komponen sangat besar dari perekonomian. Pribumi belajar bahasa asing dan dengan mereka someversion dari budaya luar. Tradisi asli yang dikemas ulang-atau diciptakan kembali-untuk menjelaskan mereka atau membuat mereka lebih menarik bagi para tamu. Permintaan untuk prostitusi memiliki efek langsung pada orang-orang yang berpartisipasi di dalamnya dan sering pada perasaan terhadap para wisatawan, para pelacur dan martabat budaya asli. Ini juga memiliki efek potensial pada kesehatan penduduk pribumi, membuka peluang terhadap HIV dan AIDS, serta penyakit lainnya. Pariwisata juga memiliki efek perkembangan. Valuta asing memasuki perekonomian dan wisatawan membawa sesuatu ekonom sebut 'demonstrasi efek'. Mereka menunjukkan gaya hidup dan tingkat konsumsi yang mungkin benar-benar asing untuk negara tuan rumah tapi satu yang penduduk setempat mungkin menganggap sebagai bergengsi dan diinginkan. Hal ini memicu pengeluaran barang impor daripada tabungan yang negara tuan rumah perlu untuk terus berkembang. Pariwisata skews pembangunan sepanjang jalur yang mungkin tidak dalam kepentingan jangka panjang negara itu. Industrialisasi juga telah merevolusi ekonomi dengan cara belum pernah terjadi sebelumnya dan efek pada kehidupan masyarakat telah mendalam. Cara hidup tradisional tidak mencerminkan pilihan sewenang-wenang dilakukan atas dasar prinsip-prinsip budaya abstrak tapi hasil dari mengatasi kebutuhan ekonomi kehidupan. Keinginan Cina tradisional bagi banyak anak, misalnya, dengan gagasan bahwa banyak anak berarti kemakmuran, adalah tepat ketika kebanyakan orang Cina bertani lahan-lahan kecil dan ketika orang-orang seperti memiliki persediaan lebih besar dari tenaga kerja adalah harapan mereka hanya mendapatkan depan. Dengan industrialisasi dan migrasi dari desa ke kota, ini tidak lagi benar. Banyak anak berarti biaya yang lebih tinggi untuk orang tua dan mungkin sedikit uang yang tersedia untuk pendidikan atau perawatan medis. Migrasi ke kota perubahan kehidupan sosial dalam banyak cara. Anggota dipisahkan dari kelompok kekerabatan mereka. Kehidupan seremonial lokal terganggu. Rumah tangga keluarga besar menjadi kurang umum, meskipun jaringan kerabat mungkin tetap utuh. Hubungan antara generasi dan jenis kelamin berubah. Di daerah perkotaan, orang menikah kemudian dan memiliki anak lebih sedikit daripada ibu dan nenek mereka lakukan. Di Indonesia, kelompok sebelumnya matrilineal seperti Minangkabau yang cenderung ke arah bilateral dan kehidupan di keluarga inti Model ibu-ayah-anak. Perkotaan Cina juga menjadi bilateral dalam interaksi kekerabatan mereka sehingga untuk tujuan bantuan sosial dan saling jaringan kerabat istri menjadi sama pentingnya dengan suami. Di Cina kakek yang memilih untuk hidup sendiri daripada dengan anak-anak mereka dan enggan untuk menjadi pengawal anak cucu mereka, ingin kemerdekaan mereka sebagai gantinya. Dengan demikian, sistem keluarga berubah, hal yang wajar bagi para ilmuwan sosial yang memandang keluarga sebagai lembaga sentral dalam adaptasi individu untuk, lingkungan politik dan sosial ekonomi mereka, tetapi ancaman bagi banyak orang biasa yang melihat dunia seperti yang mereka tahu itu -dan karena harus menjadi-runtuh di sekitar mereka. Ini menghasut reaksi dan gerakan nativistik. Kebangsaan adalah kekuatan homogenisasi lain. China, Jepang, dan Vietnam telah terus menerus, kompleks, aturan terpusat dan identitas nasional selama berabad-abad. Banyak kelompok di Asia Timur telah mengalami aturan terpusat dari waktu ke waktu, Thailand menjadi contoh kontemporer. Namun, negara-negara Asia lainnya tidak menganggap bentuk yang sekarang sampai relatif baru-baru. Di Kepulauan Pasifik, sebagian besar masyarakat (Tonga dan Hawaii dikecualikan) mengalami apa-apa seperti kebangsaan sampai kolonialisme dan tidak memiliki pengalaman dengan pemerintahan sendiri sampai setengah abad terakhir. Kebangsaan baru-baru ini telah mengisyaratkan perubahan luas. Pemerintahan modern, didasarkan pada model birokrasi, mengubah cara orang atau seharusnya diatur dan peran mereka dalam pemerintahan dan pelayanan publik. Mendampingi perkembangan ini perubahan lain untuk ekonomi, sistem pendidikan baik dalam bagaimana dan apa yang siswa diajarkan, dan pengaruh ilmu pengetahuan dan kedokteran modern pada masyarakat. Negara baru juga menghadapi tugas memastikan kesetiaan nasional, yang berarti persyaratan baru kewarganegaraan, dan di negara-negara yang terdiri dari banyak bangsa yang berbeda seperti Cina, Indonesia, Papua Nugini dan Malaysia, mekanisme untuk menyatukan bangsa yang melihat diri mereka sebagai yang berbeda dari, dan sering antagonistik terhadap, satu sama lain. Media massa dapat memiliki efek homogenisasi baik di dalam negeri dan, dengan penyebaran film, video dan televisi satelit, di seluruh Asia-Pasifik serta dunia. Bayangkan sebuah Iban dari Sarawak menonton sinetron atau acara musik dari ibukota Malaysia, Kuala Lumpur. Bahasa yang berbeda, dan gaya musik hampir pasti mencerminkan budaya mayoritas, mungkin dengan beberapa pengaruh luar dari Jepang, Cina, atau Amerika Serikat. Kehidupan-gaya mereka di sinetron mungkin perkotaan dan kelas menengah. Semua faktor ini merupakan tekanan pada bahasa lokal, budaya tradisional, dan gaya hidup. Juga layak disebutkan adalah teknik komunikasi modern seperti faksimili dan world wide web. Mereka adalah penting karena kecepatan mereka dan aksesibilitas serta luasnya informasi yang tersedia. Banyak dari apa yang dikomunikasikan kepada dunia luar sebelum, selama, dan segera setelah 4 Juni Insiden di Lapangan Tiananmen pada tahun 1989 adalah melalui fax. Internet memainkan peran dalam politik oposisi di Indonesia, sebagai kaum intelektual kelas menengah mempertahankan kontak melalui komputer. Selain itu, sementara pemerintah mungkin tidak menyukai potensi teknologi ini memiliki untuk perbedaan pendapat dan organisasi perbedaan pendapat itu, mereka sangat sulit untuk singkat polisi menyangkal akses sama sekali, yang sangat bermasalah