Running head: CAPITAL FOR THE PERPETUAL FOREIGNER 1

Capital for the Perpetual Foreigner

Donna Backues

Eastern University

Author Note

This paper was prepared for URBN 580, taught by Delano M. Shane
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Capital for the Perpetual Foreigner

Introduction

In this paper I will be looking at capital and the various theories on social, spiritual,

institutional, organizational and physical capital. The main purpose of this examination will be

to discover how these theories might be useful as I begin to explore my own research topic on

immigration and citizenship issues including which theories would be most relevant and why.

My thesis topic will be to identify and describe issues around the process of immigration

in Philadelphia for Indonesians of Chinese descent including their pursuit for the treasured

green card and final citizenship. I also want to compare the before and after states of Chinese-

Indonesian immigrants living in South Philadelphia, who have gained full citizenship as well as

what happens if citizenship is denied. I want to explore the injustices occurring in Indonesia

toward the Chinese-Indonesian minority that is said to be the catalyst for emigration as well as

the injustices that they have experienced while living in Philadelphia.

What changes take place when citizenship is achieved or denied such as lifestyle,

opportunities, relationships and capital. What kind of capital do Chinese Indonesians already

have when they come to the US and what kinds do they lack yet need. Which theories of capital

could shed light on my thesis exploration and why?

Five Forms of Capital

Social Capital

Putnam defines social capital as the potential resources that are gained through social

networks, social patterns and social trust with an understanding of mutual gain and reciprocity.

He sees two kinds of social capital: bonding social capital and bridging social capital. Bonding

social capital consist of networks of people who are alike and bridging social capital is made up
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of networks of diverse people. Putnam believes that Americans social capital is in decline

primarily because of the kind of technology, such as television and computers, that keeps us

from gathering together for leisure, (Putnam, 2000).

Lin believes that Putnams view of social capital is too broad and he disagrees with his

negative view of the decline of American social capital. Lin defines social capital as the

resources embedded in a social structure that are accessed and/or mobilized in purposive

actions (Lin, 2001, p. 29). According to Lin, America is gaining in social capital through the

networking that is possible through technology such as social media and the internet. Lin

believes we have lost certain social norms from the past that contributed to social capital;

however, he believes that American society has created new ways of networking and gathering

(Putnam, 2000).

Chinese-Indonesian immigrants have had to rely on social capital long before they

arrived in the US. They are an oppressed minority in Indonesia and until the late 1990s the

were restricted politically, educationally and economically In Indonesia. Their Chinese-ness was

considered by the government as a hindrance to national unity even though many of their

families had been in the country for several generations. The Chinese minority were highly

dependent on one another to be able to cope under the oppression and to be able to survive

economically. Through the social networks within the community, communication flowed

quickly through the grapevine spreading possible opportunities or to warn of possible danger.

The social cohesian of the Chinese-Indonesian community, who have always been primarily

merchants, has worked against them at times and has fostered a stereotype as being too insular

and not sharing the wealth (Mackie, 1988; Suryadinata, 1976; Hoon, 2008; Godrey, 2014).
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This reliance on social capital has been important for the Chinese-Indonesians

immigrants in South Philadelphia to be able to learn how to survive and flourish in a new

country. However, many of the community members state the level of trust within the

community is not as strong has it was in Indonesia. I look forward to further inquiry into this

matter.

Spiritual Capital

There are many different ideas as to the meaning of spiritual capital but most definitions

include the idea that spiritual capital is the wealth we gain through belief systems that give our

lives meaning, values and ethics that guide our actions, and the fire or passion that keeps us

going when things get tough or makes us resilient in the face of difficult circumstances

(Flanagan, 2012).

I have learned from my own personal experience, the Chinese-Indonesians in South

Philadelphia who are active in faith communities tend to thrive more than those who are not in a

faith community. The social capital within a church or mosque is strong and when the spiritual

capital is also vibrant, the ability to cope with the stresses of immigrant life is significantly

greater. It is spiritual capital that inspires many of the Chinese-Indonesians to generously tithe or

donate to a higher cause and to help those less fortunate.

Institutional Capital

Godfrey draws from two definitions of institutional capital one focusing on the rules and

the other on the game (or the meaning derived). Economist Douglass North defines

institutional capital as formal and informal rules that are created to structure political, economic

and social interactions and to organize and sustain social life (Godrey, 2014, p. 45).

Sociologist Dick Scott sees it in a similar way as multifaceted, durable social structures, made
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up of symbolic elements, social activities, and material resourcesresistant to change (Godrey,

2014, p. 46).

Institutional capital is probably the capital that is most lacking in the Chinese-Indonesian

community. It is this lack that drove the Chinese from Indonesia to the USA. Initially this form

of capital was rather strong for the community when they first arrived seeking asylum. Since

9/11 however, the path to citizenship was suddenly made much more difficult. The community

has suffered injustices due to their fear of deportation (if they are undocumented). They will not

report a crime to the authorities if they are trying to hide their identities. With the current

government, the institutional capital for immigrants is at an all-time low.

Organizational Capital

Godfrey defines organization capital as the different recipes and methods for

coordinating activity among people who intently come together to better fulfill their own

objectives. The organizations themselves can be informal or formal, large or small but they all

answer the question, Who does what? and Who gets what (Godrey, 2014, p. 17).

The Chinese-Indonesian community thrives on organizational capital primarily of the

informal kind both in Indonesia and the United States. They seem to be masters at organization.

When they come together they seem to be able to make things happen quickly and efficiently

especially when it involves making money or raising funds for a cause. Most of the Indonesians

work in factories and gain their employment by way of other Indonesian agents who organize

and place workers in various factories in Philadelphia and the greater metropolitan area. Most of

the factory workers are paid in cash and receive no benefits. Much of this kind of organizing can

be very corrupt and many of the workers are exploited.

Physical Capital
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According to Godfrey, physical capital has two forms, solid and liquid. Solid physical

capital are those assets that are material and can be touched. Liquid physical assets refer to

money as well as insurance policies, investments and credit (Godrey, 2014, p. 18). Solid

physical capital uses transformation to create economic value and liquid physical capital uses

transaction to create wealth (Godrey, 2014, p. 124).

Some of the Chinese-Indonesians had plenty of physical capital (both solid and liquid)

before they arrived in the US. However, if they are unable to get asylum, they will pay thousands

of dollars on lawyers to gain legal presence in the US. Some of the poorer Indonesians are

unable to afford cars or homes and therefore they are limited in choices of work. They often live

in cramped rowhomes where they pay $200 for a room to rent. They also feel obligated to send

most of their money home to family members needing fees for schooling or other needs,

Conclusion

I believe that all the five forms of capital will help me as I explore my thesis topic. All

these forms are interrelated and overlap. Even the lack of one of these forms will lend insight to

my study. The Chinese-Indonesians in South Philadelphia seem to have an abundance of social

and informal organizational capital and some have a great deal of spiritual capital. Physical

capital (especially solid) is lacking somewhat but liquid physical capital is available to some

from sheer hard work and very little leisure time. Institutional capital is very low and this is

what causes most of the suffering in the community and contributes to their feeling of perpetual

foreignness.

References

Audrey Singer, D. V. (2008, November). Recent Immigration to Philadelphia: Regional Change

in a Re-Emerging Gateway. Retrieved from Metropolitan Policy Program at Brookings:

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http://www.brookings.edu/~/media/research/files/reports/2008/11/13-immigration-

singer/1113_immigration_singer.pdf

Flanagan, M. O. (2012). Spiritual Capital : Spirituality in Practice in Christian Perspective.

Burlington: Ashgate. Retrieved from https://ebookcentral.proquest.com/lib/easternuni-

ebooks/detail.action?docID=985527#

Gilbert, S. (2014, December 14). Tensions rachet up in US immigration battle. Retrieved from

Aljazeera: http://www.aljazeera.com/humanrights/2014/12/tensions-rachet-up-us-

immigration-battle-2014128112512406658.html

Godrey, P. C. (2014). More Than Money: Five forms of capital to create wealth and eliminate

poverty. Stanford: Stanford University Press.

Hoon, C.-Y. (2008). Chinese Identity in Post-Suharto Indonesia: Culture, Politics and Media.

Sussex Academic Press.

Lin, J. S. (2001). Social Capital: A theory of social structure and action. Retrieved from

https://ebookcentral.proquest.com/lib/easternuni-ebooks/detail.action?docID=201839#

Mackie, J. A. (1988). Introduction Changing Economic Roles and Ethnic Identities of the

Southeast Asian Chinese: A Comparison of Indonesia and Thailand. In J. W. Cushman,

Changing Identities of the Southeast Asian Chinese Since World War II (pp. 217-260).

Hong Kong University Press.

Naturalization and Integration: Repairing our Broken Immigration System. (2009, December 3).

Retrieved from American Immigration Council:

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http://www.immigrationpolicy.org/special-reports/new-americans-voting-booth-growing-

electoral-power-immigrant-communities

Purdey, J. (2006). Anti-Chinese Violence in Indonesia: 1996-1999. University of Hawaii Press.

Putnam, R. D. (2000). Bowling Alone: The collapse and revival of American community. New

York: Simon and Schuster Paperbacks.

Suryadinata, L. (1976). Indonesian policies toward the Chinese minority under the new order.

Asian Survey, 16(8), 770-787. doi:10.2307/2643578

Urban, G. (2013). The Eternal Newcomer: Chinese Indonesian Identity from Indonesia to the

United States. LUX: A Journal of Transdisciplinary Writing and Research from

Claremont Graduate University, 3(1). doi:10.5642/lux.201303.19

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