Suchergebnisse

In the study of local politics in Indonesia, researchers have begun to turn their attention to the role of sporting organizations such as football clubs and their fans. It is widely believed in local communities that football is closely linked to politics, given that it has been observed that almost any form of social network can be used for electoral purposes in Indonesia. Supporters' clubs are a site where masses of ordinary people congregate, with a fanaticism which could offer lucrative political returns for politicians able to translate that passion into votes. However, thus far, the literature on Indonesian local politics provides little information on how football supporters are mobilized politically at the grassroots. This study therefore tests the proposition that football fan clubs can be used for electoral mobilization by way of a close study of one such club, Aremania, in the 2017 local election in the city of Batu, East Java. The analysis confounds expectations, showing that this fan club was not readily converted into a vote bank, largely as a consequence of its egalitarian organizational pattern and culture. At least in some cases, therefore, it seems that football clubs are one rare category of social group in Indonesia that is resistant to political mobilization. The argument is sharpened by way of a comparison with Argentina, where football supporters' clubs are more hierarchically organized and more closely linked to politics. (Contemp Southeast Asia/GIGA)

In 1981 Clifford Geertz delivered the famous typology of Javanese society. He devided Javanese society into three categories; santri, priyayi and abangan. The relations among them are not only in harmonic but also conflictual relations. This article describes the contestation between abangan and santri in Ngandong Village, Gantiwarno District of Klaten. This paper employs Contentious Politics as major theory to describe what were happened in Ngandong Village. The result is that the contestations between them were happened both in formal events and daily life activities.

In the West Papua conflict, fear fuels both Papuan ethnonationalist and Indonesian nationalist sentiment. We argue that this reciprocal fear and memoria passionis plays a significant role in fuelling political violence. On the one hand, it provokes Papuan activists to respond
violently to Indonesian military operations. Fear of losing future generations of indigenous Papuans has strengthened their identity as Papuans and encouraged them to join armed movements against Indonesia. On the other hand, fear of West Papuan independence leads the Indonesian military and
police to conduct operations against members of the Free Papua Movement and affiliated groups and other activists not in the independence movement. This results in a "reciprocal fear-fuelled nationalism," whereby Indonesian security forces and Papuan separatist activists are drawn into increasing
conflict. In this context, fear becomes institutionalized and socially constructed. By understanding the unending violent conflict in Tanah Papua as related to the transfer of emotions across generations, it becomes clear a military operations approach will not be effective in the long term.
Non-violent approaches, especially dialogue with separatist groups, will be more effective in breaking the chain of violent memories, resulting in more positive outcomes for conflict resolution in Papua. Learning from negotiations between the government of Indonesia and the Free Aceh Movement
in 2005, we support the proposition that dialogue is the best entry point by which to end this prolonged separatist armed conflict.

In the West Papua conflict, fear fuels both Papuan ethnonationalist and Indonesian nationalist sentiment. We argue that this reciprocal fear and memoria passionis plays a significant role in fuelling political violence. On the one hand, it provokes Papuan activists to respond violently to Indonesian military operations. Fear of losing future generations of indigenous Papuans has strengthened their identity as Papuans and encouraged them to join armed movements against Indonesia. On the other hand, fear of West Papuan independence leads the Indonesian military and police to conduct operations against members of the Free Papua Movement and affiliated groups and other activists not in the independence movement. This results in a "reciprocal fear-fuelled nationalism," whereby Indonesian security forces and Papuan separatist activists are drawn into increasing conflict. In this context, fear becomes institutionalized and socially constructed. By understanding the unending violent conflict in Tanah Papua as related to the transfer of emotions across generations, it becomes clear a military operations approach will not be effective in the long term. Non-violent approaches, especially dialogue with separatist groups, will be more effective in breaking the chain of violent memories, resulting in more positive outcomes for conflict resolution in Papua. Learning from negotiations between the government of Indonesia and the Free Aceh Movement in 2005, we support the proposition that dialogue is the best entry point by which to end this prolonged separatist armed conflict. (Pac Aff/GIGA)

This research explains how tradition can be modified for tourism and political purposes. The tradition that will be elaborated in this essay is "Festival 1000 Tumpeng Kelud". This festival adapts tradional Javanese cultural ceremony. The commodification of tradition is associated with the development of tourism in the area of Kelud Mountain, East Java. Furthermore, tourims activity in Kelud Mountain is part of strategy to defend particular territory in a disputed area. This is ethnography research with qualitative data and descriptive analysis, located in Sugihwaras village. Key informants of this research are special figure in society whom considered as person who can communicate with Kelud Mountain, society representative, BMKG officers, and Village officials. This essay concludes that there are three layers purposes of convening "Festival 1000 Tumpeng" initiated by the government of Kediri namely preservation of traditions and gratitude expression to God, tourism promotion, and politics of territoriality related to disputed area with Blitar Regency.