Being Indonesian is experienced differently depending on age and generation. In 1970 senior Nuaulu men had been young adults under Dutch colonialism. Those who in 2020 occupied key politically influential positions grew up in an independent Indonesia. Conflict with state agencies over resources, plus practical difficulties arising from non-recognition of their religion, have been obstacles to national integration. However, the impact of Christian—Muslim conflict between 1999 and 2003, and the opportunities afforded by reformasi and otonomi daerah, emboldened younger Nuaulu to balance being good Indonesian citizens with the pursuit of a ‘traditionalist pathway to modernity’. This paper charts how educational access and the emergence of youth culture and the category pemuda impacted after 1990 on the organisation of government work groups and appropriate forms of reward. These events threatened traditional authority and yet would ultimately provide a means for achieving territorial autonomy and state recognition for their beliefs and practices.

作为印尼人，根据年龄和世代的不同，会有不同的体验。1970 年，努奥鲁老人还处于荷兰殖民主义统治下的年轻人。2020 年占据重要政治影响力职位的人是在独立的印度尼西亚长大的。与国家机构在资源上的冲突，加上不承认其宗教所带来的实际困难，一直是民族融合的障碍。然而，1999 年至 2003 年间基督教与穆斯林冲突的影响，以及改革和otonomi daerah提供的机会，鼓励年轻的努奥鲁人在做印尼好公民与追求“通向现代的传统主义道路”之间取得平衡。本文阐述了教育机会和青年文化的出现以及pemuda类别如何1990年后影响了政府工作组的组织和适当的奖励形式。这些事件威胁了传统权威，但最终将为实现领土自治和国家对其信仰和实践的承认提供一种手段。