Suchergebnisse

Masuknya sistem perkebunan kolonial pada akhir abad 19 di Indonesia menimbulkan berbagai perlawanan/konflik dari rakyat. Secara struktural konflik terjadi antara rakyat lemah dan elit desa di satu sisi, dengan perkebunan kolonial dan birokrasi di sisi yang lain. Namun menarik untuk dicermati apakah konflik tersebut hanya disebabkan sistem kapitalistik dan hegemoni bangsa Eropa terhadap Asia ataukah ada faktor lainnya. Tulisan ini menggambarkan proses dominasi perkebunan kolonial dengan latar belakang penentangan kolektif, berdasar struktur konflik di dalam perkebunan kolonial, kerajaan Jawa, dan rakyat desa. Penelitian ini juga menjawab pertanyaan mengapa suatu wilayah dengan tipologi ekonomi kolonial yang sama menghasilkan tingkat penolakan/perlawanan yang berbeda. Studi kasus yang diteliti adalah perusahaan gula Sewu Galur dan perusahaan nila Sumbernila di wilayah Pakualam pada akhir abad 19, dengan aktor-aktor perlawanan rakyat beserta persepsi hidup mereka. Konflik terjadi tidak hanya secara kolektif, melainkan secara individual yang dilatarbelakangi ketimpangan dan persaingan ekonomi. Konflik di perkebunan kolonial disebabkan adanya struktur lingkungan ganda (hybrydal environment) antara sistem agraria lama dan sistem kapitalisme perkebunan kolonial, selain juga karena struktur politik penjajahan.

This article is to figure out how Javanese power succession has archetypal structures and relational systems in Babad Tanah Jawi, representing that the past is prophetic prologomena for the future. Using Lévi-Strauss's structural anthropology of myth as a methodological approach, this study attempts to analyze the relational systems of successive power of Javanese characters (rulers) from pre-Majapahit to early Mataram in Babad Tanah Jawi and to interpret symbols of the prophetic divine during the periods of different Javanese reigns. This study has found that Javanese dynastic succession has been characterized by archetypal structures, in which the Javanese rulers commonly passed through identical phases of life-journeys, ranging from getting divination from fortune-teller (prophecy), getting out of the origins (exodus), to getting political recognition to be the next ruler (legitimacy). This system argues that the mythological prophecy in Babad Tanah Jawi is political because it prevails the logic of the Javanese worldview (weltanschauung) and the precondition of mystical and political legitimacy for Javanese rulers. The narratives of prophetic symbols, in which the different Javanese rulers had been involved in similar forms and structures, also imply the political dimension of prophecy representing the power of their reigns.

This article explains the implications of political-economic shock on the development of two towns; Baubau and Kendari in the 1950s to 1960s. Indonesia in the 1950s general and especially Southeast Sulawesi were politically and economically unstable. This situation happened because the country is still on the stage of finding a balance and political and economic consolidation has not reached the point of equilibrium. As a result, political shock occurred in certain areas due to differences in views, including in South Sulawesi and Southeast Sulawesi. One of the political disturbances that influenced the development of the towns was the DI / TII rebellion in the 1950s. One of the effects of political turmoil in two cities, Buton and Kendari, is the flow of rural populations into towns. Military operations to eliminate security disturbances in the towns of Baubau and Kendari support the improvement of infrastructure for access to the town and expand morphology of towns. The author examines, reads, and examines documents archives carefully in South and Southeast Sulawesi. The facts in the archives show that political and economic shocks have a good effect on one thing and not good on another side. The events of political turmoil in Southeast Sulawesi provide important lessons and knowledge about the other side of political and economic shocks.

Te existence of ancient grave sites in Banyuwangi save the potential of historical data to uncover the origins of Javanese civilization. However, the sites have been damaged by the activity of looting graves in the last ffteen years. Tis Community Engagement Activity aims to identify socio-economic issues and the substance of the object of the site study to stop looting and raise the potential of ancient tombs academically and politically concerning historical heritage management policies, as well as ocioeconomically for the local community. Community Engagement Activities was conducted in November 2015. Te team found that the looting of grave sites by residents was motivated by economic problems. Nevertheless, the problem network is rooted in the political aspect of the absence of a policy that places the ancient site's grave as an area of cultural heritage. Tis issue is closely related to the low level of awareness of government and citizens. In addition, there are complex issues concerning the ownership and management of the land area of the grave site, which is a coffee plantation.

This paper is to figure out R. Ng. Yasadipura I's poe(li)tical imagination of Islam in Babad Tanah Jawi. The 'politics' is defined not merely as instrumental utility, but intertwined with 'poetics', an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière's term—Yasadipura I's 'class migration', ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.

Sugar was the single most valuable bulk commodity traded internationally before oil became the world's prime resource. From the sixteenth to the eighteenth century, cane sugar production was pre-eminent in the Atlantic Islands, the Caribbean, and Brazil. Subsequently, cane sugar industries in the Americas were transformed by a fusion of new and old forces of production, as the international sugar economy incorporated production areas in Asia, the Pacific, and Africa. Sugar's global economic importance and its intimate relationship with colonialism offer an important context for probing the nature of colonial societies. This book questions some major assumptions about the nexus between sugar production and colonial societies in the Caribbean and Southeast Asia, especially in the second (post-1800) colonial era