In the recent past, there were quite a few studies on the Peranakan Chinese in the Malay Archipelago, particularly in the three countries: Indonesia, Malaysia and Singapore (IMS). I have conducted some bibliographical research and published one article entitled “Selected Publications on Partially Assimilated Chinese in Indonesia, Malaysia and Singapore, 1980–2006” (see Leo Suryadinata, Understanding the Ethnic Chinese in Southeast Asia (Singapore: Institute of Southeast Asian Studies, 2007), pp. 173–92). In this article, I have included four categories of the publications: (1) General Studies; (2) Politics, History, Education and Society; (3) Religion; and (4) Memoirs and Biographies.

As the article only covered the publications up to 2006, that means that it did not include publications in the last fourteen years (2007–21). As a matter of fact, after 2006 there were many studies on the Peranakan Chinese in IMS. The Chinese Heritage Centre (NTU) and the Baba House (NUS) had jointly conducted two international conferences on the Peranakan Chinese in the globalizing world. These conference proceedings have also been published in 2010 and 2015 respectively. Apart from the two conference proceedings, there are also many books published, including two books on the Peranakan Chinese in Indonesia during the above period (see Appendix 2).

Peranakan Chinese communities and their “hybrid” culture have fascinated many observers. Some argue that these communities and their culture are still alive while others maintain that they have demised as they have become a museum culture. Apparently, observers are using different perspectives in putting forward their arguments. Who are the Peranakan Chinese? Should they be narrowly or broadly defined? Where are they to be found? What are the Peranakan identity and culture? Do they share identical characteristics throughout the Malay Archipelago? How do the Peranakan communities evolve in the colonial, post-colonial and globalization eras? What is the current status of the Peranakan communities and their culture? How is the future of the Peranakan community being envisioned? These are some of the questions that this book attempts to answer.

In the past, I have edited at least two books on the Peranakan Chinese, published one book on Peranakan politics in Java and many papers on the subject. However, I did not have the opportunity to publish my own studies on the Peranakan Chinese in the Malay Archipelago as a book.