ABSTRACT In 2006, the Indonesian state re-recognised Confucianism as an official religion, but this did not have the straightforwardly positive consequences that either Confucianist revivalists or some theorists of recognition might have predicted. Revivalists were often – but not always – gripped by feelings of outrage and moral torment, whilst the pace of the revival itself was very uneven. These varied outcomes reflect the complex politics pervading the lives of Indonesian Confucianists (and Chinese Indonesians more generally) as post-Suharto reforms force them to grapple with their diverse histories of accommodation and resistance to the New Order’s discriminatory policies. To fully understand such material, first-person moral perspectives must be incorporated into critical anthropological studies of recognition, as a complement to approaches focused on power and domination. Doing so reveals an important general truth about recognition – its capacity to be morally disruptive – and broadens our understanding of why recognition can hurt those it ostensibly stands to benefit.

中文翻译：

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“拉直什么是歪的”？承认印度尼西亚儒家复兴中的道德破坏

摘要 2006 年，印度尼西亚政府重新承认儒教为官方宗教，但这并没有产生儒教复兴主义者或某些承认理论家可能预测的直接积极的后果。复兴主义者经常——但并非总是——被愤怒和道德折磨的感觉所困扰，而复兴本身的步伐非常不平衡。这些不同的结果反映了印度尼西亚儒家（以及更普遍的印度尼西亚华人）生活中弥漫的复杂政治，因为苏哈托后的改革迫使他们努力应对他们对新秩序歧视性政策的各种迁就和抵制的历史。为了充分理解这些材料，必须将第一人称的道德观点纳入关于承认的批判性人类学研究中，作为侧重于权力和统治的方法的补充。这样做揭示了关于承认的一个重要的普遍真理——它在道德上具有破坏性的能力——并拓宽了我们对为什么承认会伤害那些表面上受益的人的理解。