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ethnic in most timelines except in the present timeline (M.H. Thamrin room) in its embodiment form. This may imply and construct the sense of 'newness' of the existence of China ethnic in the history of Jakarta, in contrast to the visibility of China cultural identity in the doors, red paint, and ceiling in every room which had already been there before the building served as the museum (pastness). This may imply the erasure of the significant position of Chinese ethnic to the cultural and identity construction of the city [7] . The question rises here: what makes this ethnic excluded from the history?

As it is implied in the reading of the construction of the building, the Chinese was situated in a close-relation with the colonial power and given special privileges. Thus, contextualizing to the concept of nationalism, close-relation with colonial power may imply the threat to the constitution of the nation. However, we should not forget that the Chinese ethnic in this city, in the colonial era, was situated in the ideoscape and financescape of Dutch and China Empire. Thus the 'situatedness' of Chinese in Batavia cannot be separated from this global context. The rebuttal to these arguments may arise: what about the accommodation and translation of this ethnic identity into Betawi cultural identity? The problem with this logic is that the summarization of some particular cultural identities into one cultural identity while excluding and suspending the existence of other cultural identities is just like killing the lion and use its skin as our robe. To extend my argument, I am going to give some sketches below.

The visibility of Betawi in the present timeline can be seen as an act of privileging. Except in the present timeline, this ethnic group is nowhere to be found in the historical timeline, not to mention in the construction of the building. Information retrieved from the official website of City Information Technology Management Office mentions that 'the Betawi group emerged in the 19th century from the melting pot of races, ethnic groups and cultures' (Jakarta Now-Culture). The phrase that catches my attention is 'melting pot'.

Melting pot the information mentioned in some ways related to the summarization of many distinctiveness and differences into one new form. This point of view, in some ways, coincides with the official point of view of the Jakarta History Museum in constructing the history of Jakarta. Out of so many cultural diversities constructed along the timeline, the history of Jakarta is concluded in one room, in M.H. Thamrin. These cultural diversities are melted into one new form of cultural identity: Betawi identity, which is in Pak Kasirun's perspective identified as 'Yaa€|.the origin..!'. Thus, the Bantamese , Sundanese, Chinese, Majikers, and other cultural identities dissolve; the multivocalities and multicultural brought by past cultural flow are translated into one, quoting appadurai, 'homogenization' concept, the indigenization of heterogeneity into one notion of Betawi; people of Batavia.

Out of my curiosity, I browsed the City Information Technology Management Office' website to find out how the official release regarding this Betawi identity [8] besides the official points of view constructed by the museum. Placed in the page related to Jakarta culture, the information mentions that:

As the nation's capital, Jakarta is able to show all the various a