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"Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation. The rich storytelling traditions of the Ashéninka Perené Arawaks of eastern Peru are showcased in this bilingual collection of traditional narratives, ethnographic accounts, women's autobiographical stories, songs, chants, and ritual speeches. The Ashéninkas are located in the colonization frontier at the foot of the eastern Andes and the western fringe of the Amazonian jungle. Unfortunately, their language has a slim chance of surviving because only about three hundred fluent speakers remain. This volume collects and preserves the power and vitality of Ashéninka oral and linguistic traditions, as told by thirty members of the Native community. Upper Perene Arawak Narratives of History, Landscape, and Ritual covers a range of themes in the Ashéninka oral tradition, through genres such as myths, folk tales, autobiographical accounts, and ethnographic texts about customs and rituals, as well as songs, chants, and oratory. Transcribed and translated by a specialist in Ashéninka language varieties, Elena Mihas, and grounded in the actual performances of Asheninka speakers, this collection makes these stories available in English for the first time. Each original text in Ashéninka is accompanied by an English translation and each theme is introduced with an essay providing biographical, cultural, and linguistic information. The result is a masterful, authoritative, yet entertaining and provocative collection of oral literature that vividly testifies to the power of Ashéninka storytelling"--

The global war on terror has raised debates between liberals and realists on the position of ethics in intelligence operations. On the one hand, liberal ethicists insist that the conduct of intelligence gathering to counter terrorism must not violate the security rights of citizens. On the other hand, proponents of realism consider national security to be of greater importance than ethical principles governing individual freedom. This article tries to present an alternative point of view by examining the consequence of ethical criticisms of intelligence activities on the Indonesian government's counterterrorism measures. It proposes two approaches to understanding the connection between ethics and intelligence: examining the nature of the terror threat, and looking at the sociopolitical situations which affect the role of the state's security agencies. Arguably, securitizing intelligence by enforcing an ethical reconceptualization of intelligence roles increases the challenges facing Indonesia's intelligence operatives and damages the effectiveness of the government's counterterrorism policy.

Politics, coming back to its original meaning which might be defined as influencing other people and which is involves the making of a common decision for people, then, life is never politics-free. When we are thinking, we are contributing in the political life, how to influence or how to be influenced, how to make a decision in life or how to follow a decision. Politics contain of many dimensions, one might think politics in a negative or positive way depending on which dimensions he stick the politics with. Political party is one of the main institutions in the political life which used in practicing the democracy as the representative system needed by the community. It used as a media to transfer the political messages from the community to the government, as peoples' media to send their aspiration to the people 'above', which existence is influencing the development of the policies of the country depending on its effectiveness. As a Muslim-Largest country, Islam has a very important role in Indonesia's political zone. Though, not everything that has an "Islam" name is able to completely represent Islamic values and so some "non-Islam" might also represent Islamic ethical values. The point of this article is to focus more on how is the relationship between politics and Islam in Indonesia by observing the development of Islamic Political Parties and its phenomena. It will be well observed by the historic-phenomenology approach, which is describing and observing the history of Islamic Political Parties in Indonesia and the social facts that happened in the society

Muhammadiyah is one of the Islamic organizations in Indonesia. The existence of Elections in Indonesia's national history were carried out several times, namely during the Old Order era, namely 1955, the New Order period 1971, 1977, 1982, 1987, 1992 and 1997. Elections for a democratic country like Indonesia are very important because elections are a channel for people's aspirations. Elections that have been held in Indonesia have their own characteristics with differing democratic levels, so the truth of the argument needs to be proven in order to obtain an accurate answer. The results obtained from this study that the implementation of general elections in the Old Order period can already be categorized as democratic elections, with the many parties participating in the general election signifying the existence of freedom in political life, whereas during the New Order the democratic period faded along with the power of the Suharto regime which always curbed the political life of the Indonesian nation, the implementation of the general election during the Reformation especially the 2004 general election was more democratic because the implementation of the election could represent the aspirations of the people especially with the electoral system which was different from the previous election because with a combination of district and proportional systems then the people can know and know what people's representatives will like to channel their aspirations.

This article examines the history of the arrival of Islam into Indonesia. This research is library research using documentation method. The results of this study are: First, no one knows for sure when Islam began to appear in Indonesia. Several theorists and historians have different opinions and analyzes. However, there are at least four major theories regarding the entry of Islam into Indonesia, namely: Arabic theory, Gujarat theory (India), Bengali theory (Fatimi), and Persian theory. Second, the spread and process of Islamization in Indonesia itself was carried out peacefully. Indonesian people can accept the existence of Islam well. There are six channels of Islamization in Indonesia, namely: trade, marriage, Sufism, education, arts and culture, and politics. Third, the existence of Islamic kingdoms also had a big role in the spread and development of Islam in Indonesia. These Islamic kingdoms stretched from Sumatra to the Moluccas. Some of them are the Perlak Sultanate, Samudera Pasai Sultanate, Malacca Sultanate, Aceh Sultanate, Demak Sultanate, Pajang Sultanate, Mataram Sultanate, Cirebon Sultanate, Banten Sultanate, Sultanate of Ternate, Sultanate of Tidore, Sultanate of Gowa, Sultanate of Tallo, Sultanate of Pasir, Sultanate of Banjar, Kotawaringin Sultanate, Pagatan Sultanate, Sambas Sultanate, Kutai Kertanegara Sultanate, Berau Sultanate, Sambaliung Sultanate, Gunung Tabur Sultanate, Pontianak Sultanate, Tidung Sultanate, and Bulungan Sultanate. ; Artikel ini mengkaji tentang sejarah masuknya Islam ke Indonesia. Penelitian ini merupakan penelitian kepustakaan dengan menggunakan metode dokumentasi. Hasil penelitian ini adalah: Pertama, tidak ada yang tahu pasti kapan Islam mulai muncul di Indonesia. Beberapa ahli teori dan sejarawan memiliki pendapat dan analisis yang berbeda. Namun, setidaknya ada empat teori besar mengenai masuknya Islam ke Indonesia, yaitu: teori Arab, teori Gujarat (India), teori Bengali (Fatimi), dan teori Persia. Kedua, penyebaran dan proses Islamisasi di Indonesia sendiri ...

In 1942, proletarian writer, Takeda Rintarō, was sent from Japan to the Dutch East-Indies (Indonesia) as part of the Sendenbu (propaganda squad), where he led the literature section in the Keimin Bunka Shidōshō (cultural center) in Jakarta. Jawa sarasa documents Takeda Rintaro's activities and cultural experiences in Java, Indonesia, after he returned to Japan in 1944. Most Japanese literature and cultural writings about Nanyō or Nanpō ("South Islands" - South Asia and the Pacific, including Indonesia) from this era reference the concept of Imperialism in Asia. In the pre-war period, stereotypes such as dojin (local primitive) and tōmin (islander) defined South Island people as being lesser than or "other" than the Japanese people. Japanese literary depictions of tropical Eden's and exotic "uncivilized people" reflect similar perceptions and writings by Western authors towards Asia in the 19th century. This paper explores Takeda Rintarō's perspectives of "otherness" in prewar discourses about Indonesia. Through the influence of "The Greater East Asia Co-Prosperity Sphere" propaganda concept, the ideology of "sameness" was becoming a hegemonic cultural idea in Takeda's writings about Indonesia. Conversely, however, Takeda's depiction of the double-occupation of Java, with the political rule of Holland and economic domination of daily life by Chinese immigrants, implied criticism of Japan's administrative policies regarding economic exploitation in Java. Takeda's criticisms of Japanese policy are bedded in his emotion for the nature, culture and people of Indonesia.