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Looking at the past from an anthropological perspective, this book deploys and analyses a variety of anthropological concepts to understand the history of Cocos Malay society. Around 400 Cocos Malays reside on their remote Indian Ocean atoll, the Cocos Islands. Possessing a unique culture and dialect, they could be considered Australia's oldest Muslim and oldest Malay group. Yet their society only developed over the past two centuries. In the early 1800s, a European gathered about one hundred slaves from around Southeast Asia. After settling on Cocos, a dynasty of rulers tried to distinguish themselves as European kings. Under them, the Southeast Asians in the group toiled in the export of coconuts. But despite this, these Southeast Asians influenced and intermarried with the rulers. As a result, a Eurasian society developed. The Cocos Malays were initially implicated in Southeast Asian and wider Indian Ocean trade and communication networks. Later, this connectivity intensified through technologies such as telegraph cable and the Internet. This book uses the history of the Cocos Malays to explore questions of broader interest to anthropologists, such as how concepts from the overlap of history and anthropology 'unlock' the history of societies; how we can usefully combine the 'indigenous' concepts like "kerajaan" with internationally accepted concepts like class; and what is obscured when we use the concepts from the anthropology-history crossover to understand the past

Intro -- Places in This History -- People in This History -- Preface -- Acknowledgments -- Contents -- List of Maps -- Chapter 1: Introduction: An Englishman in Southeast Asia (1801-1816) -- Europeans in Southeast Asia (1500-1800): The Age of Commerce and the Companies -- Merchant in Malacca (1801-1811): Merchant Adventurers and Country Traders -- Planning the Invasion of Java (1811): French Revolution and European Wars -- 1812 Moluko Land Grant: Kingdom -- Plans for Borneo: Pirates -- Raffles' Instructions (1813-1814): Convicts -- Moluko: White Rajahs -- Summary -- Chapter 2: Across the Indian Ocean (1814-1826) -- Moluko 1814-1816: Liberalism -- Returning the Settlers (1816): Legitimacy -- The End of Moluko (1818): Dutch-British Rivalry -- Java-Lombok (1819): Background of Slavery -- 1820 Bencoolen: Emancipation and Liberty -- Anchored at Cape Town (June 1820): Malayness -- On the Cape (1820-1826): Anti-Slavery -- To the Cocos Islands (1826): Indian Ocean History -- Summary -- Chapter 3: Rule and Rebellion (1826-1871) -- On Cocos (1826-1829): Social Banditry -- Claiming Cocos (1829-1830): Sovereignty and Protection -- Start of the Dynasty (1831-1836): A 'Big Man'? -- 1837 Revolt: Social Contract -- 1857 Annexation: Reluctant Colonialism -- Bantamese Riot (1864, 1870, or 1871): Primitive Rebels -- Summary -- Chapter 4: Age of Empire (1875-WWI) -- Coolies (1875-1908): Indentured Laborers -- 1886 Indenture: Imperialism -- The Coconut Operation: Plantation and Hacienda -- Cultural Change: Plural or Mestizo society? -- Christmas Island (1888-1900s): Mining -- Cable (1901) and Wireless (1910): Global Communications -- Summary -- Chapter 5: World Connection and Conflict (WWI-1952) -- Merging of the Cocos Malays 1914-1920: Isolation and Connection -- Village Authority (1920s and 1930s): Race and Gender.

"For one year, Nicholas Herriman lived in a village in Indonesia, studying the way state officials interacted with local residents. He did so by looking at the problems created by sorcery. Local residents wished to be rid of alleged sorcerers, and sometimes even killed them. This presented a conundrum for state officials, who, generally sympathizing with the plight of the majority of local residents, were constrained by the rule of law. This book describes how state officials responded to the conundrum. Prevailing models of state-society interaction in Indonesia proved inadequate to describe the response, so Herriman's study outlines a different model."--Publisher's website

AbstractIn 1998, around one hundred alleged sorcerers were killed in Banyuwangi District, East Java. Most scholars treated the killings as a conspiracy. My evidence indicates that local residents have been killing 'sorcerers' for at least the past half century. Rather than a conspiracy, the increased numbers of killings in 1998 can be attributed to: 1. A perception that the reform movement ca 1998 incorporated violence against sorcerers, as much as social or political protest; 2. Attempts by officials to safely relocate 'sorcerers', by identifying those to be relocated. Officials thereby inadvertently confirmed the identities of 'sorcerers' and gave encouragement to potential killers; 3. A perception that officers of the police and army were afraid they would be accused of human rights violations if they prevented local residents killing 'sorcerers'.

Intro -- Title Page -- Copyright -- Contents -- About the Author -- Acknowledgements -- Notes on Style and Spelling -- Glossary -- Foreword -- Prologue -- Introduction -- Chapter 1: Sorcerer Killings -- Chapter 2: Ninja Fear -- Chapter 3: Reform, Regime Change, and Violence -- Chapter 4: Magic and Sorcery -- Chapter 5: Community Justice -- Chapter 6: Fear and Uncertainty -- Chapter 7: Explaining the Killings -- Chapter 8: Conspiracy Theories -- Chapter 9: Conclusion -- References -- Index

Killings of 'sorcerers' State executive Army Police Civil defence

AbstractIndonesia boasts a lively influencer scene. These influencers promote various products and messages, including political messages, to their followers for commercial gain, and have been particularly active during the coronavirus disease 2019 (COVID‐19) pandemic. Influencers in Indonesia are potentially subject to state regulation, particularly via the controversial Electronic Transactions and Information Law (ITE Law) which criminalizes digital communications that "breach morality," defame the good name of another, or spread misleading information resulting in consumer losses. In addition, influencers face a risk of community‐led regulation, via an online backlash, should they transgress perceived moral boundaries. In this article, we present and analyze a series of case studies where influencer behavior has attracted regulatory responses. These cases illustrate the interactions among regulatory actors and also where and how the lines for acceptable influencer moral standards of behavior are being drawn.