Suchergebnisse

This is the first book to consider the experiences of women survivors of the 1965 anti-communist violence in the majority Christian region of Eastern Indonesia. So far, most studies of the 1965 violence have focused on the Muslim majority population of Java and the Hindu majority population of Bali. Forbidden Memories presents stories from across the regions of Sumba, Sabu, Alor, Kupang and other parts of West Timor of women who were imprisoned and tortured or whose husbands were murdered. The book comprises a critical examination of the role of the Protestant Church at the time of the violence and, in its aftermath, the ongoing sanctions and political purges against those considered to be supporters of the Indonesian Communist Party. The writers argue that religious and state institutions failed to care for this vulnerable community in the face of state terrorism and a culture of fear.

This is the first book to consider the experiences of women survivors of the 1965 anti-communist violence in the majority Christian region of Eastern Indonesia. So far, most studies of the 1965 violence have focused on the Muslim majority population of Java and the Hindu majority population of Bali. Forbidden Memories presents stories from across the regions of Sumba, Sabu, Alor, Kupang and other parts of West Timor of women who were imprisoned and tortured or whose husbands were murdered. The book comprises a critical examination of the role of the Protestant Church at the time of the violence and, in its aftermath, the ongoing sanctions and political purges against those considered to be supporters of the Indonesian Communist Party. The writers argue that religious and state institutions failed to care for this vulnerable community in the face of state terrorism and a culture of fear.

Introduction: forbidden memories : women victims and survivors of the 1965 tragedy in eastern Indonesia / Mery Koliman -- State destruction of Sabu-Raijua women teachers / Paoina Bara Pa and Dorkas Nyake WiWi -- The 1965 incident and female activists in the city of Kupang / Nela Loy Bhoga, Martha Bire, and Golda Sooai -- There is a gulf between us: the 1965 events, the destruction of family relationships and the pastoral role of the church in East Kupang / Welys Hawuhaba-TaEdini, Elfrantin de Haan, and Fransina Rissi -- The 1965 incident and the women of south central Timor's fight for identity / Dina Penpada, Ivonne Peka, and Anna Salukhfeto -- Widows fight against injustice in Alor / Dorkas Sir, Erna Hunadang, and Ina Tiluata -- Victims of the 1965 tragedy: sinners? / Yetty Leyloh -- The 1965 tragedy in East Sumba: history from victims' perspectives / Irene Umbu Lolo -- The 1965 incidents through the eyes of GKS missionaries / Lilya Wetangterah -- Start with the victims: the meaning of the 1965 tragedy for contextual theology and pastoral action in NTT / Mery Kolimon

This paper explores the mission and development in Manggarai Flores, Indonesia in 1920-1960s. These two activities were carried out by Catholic Church missionaries from Europe. Before this religion came to Manggarai, this region was in an isolated and backward condition. People lived in primitive way of life. The new development was carried out with the arrival of the Dutch colonists who worked closely with the Catholic Church missionaries beginning in the early 20th century. The Church utilized the support of the Dutch colonialists while running various development programs as important strategies to gain sympathy from the Manggarai people. As a result, the Church was accepted and became the dominant force in the community. This proves that missions that are in line with development or religion which at the same time pay attention to religious and secular aspects can win the hearts of the people. By using the historical approach, this paper aims to present a history of mission and development relations in Manggarai, Eastern Indonesia while providing a critical analysis of how religion, government and society are interwoven. Paper ini mengeksplorasi misi dan pembangunan di Manggarai Flores, Indonesia tahun 1920-1960s. Dua aktivitas ini dilakukan oleh misionaris Gereja Katolik yang berasal dari Eropa. Sebelum agama ini datang ke Manggarai, wilayah ini berada dalam kondisi terisolasi dan terkebelakang. Masyarakat tidak mengenal infrastruktur modern. Pembangunan baru dilakukan dengan datangnya penjajah Belanda yang bekerja sama erat dengan misionaris Gereja Katolik mulai pada awal abad 20. Gereja memanfaatkan dukungan Belanda sekaligus menjalankan aneka program pembangunan sebagai strategi penting untuk mendapatkan simpati orang Manggarai. Hasilnya Gereja diterima dan menjadi kekuatan dominan di dalam masyarakat. Hal ini membuktikan bahwa misi yang sejalan dengan pembangunan atau agama yang sekaligus memperhatikan aspek religius dan kultural dapat memenangkan hati masyarakatnya. Dengan menggunakan pendekatan historis, artikel ini bertujuan untuk menyajikan sejarah hubungan misi dan pembangunan di Manggarai, Indonesia Timur sambil memberikan analisis kritis tentang bagaimana agama, pemerintah dan otoritas masyarakat terjalin erat.Â

This paper explores the effects of different representations of informal economies in Third World settings. Both the neoclassical and political economy approaches have represented the informal economy as a transient entity, and the non-capitalist practices it comprises as being remnant economic forms, or as already capitalist. Mainstream development discourse (that reflects the neoliberal paradigm) continues to ignore the value and potential of non-capitalist practices and to represent them as inconsequential to development outcomes. Meanwhile contemporary livelihood studies across the social sciences have documented the continuing vibrancy of different and hybrid economic forms in the Asia Pacific. In this paper, I use a diverse-economies approach to explore the complexities of the village economy of Oelua in Rote, in the so-called lagging region of Eastern Indonesia. Drawing on anti-essentialist Marxist theory in economic geography, I describe the multiple, locally specific and coexisting practices that comprise Oelua's diverse economy, which include distributions of surplus labour to promote social and economic well-being. I argue that recognising informal village economies as an important development resource could begin a process of building diverse development trajectories in Eastern Indonesia, complementing mainstream development proposals to attract foreign direct investment, shore up development assistance and source out-migration.

In contrast to accounts that explain increases in women's political representation by reference to structural and institutional factors, this article draws attention to the agency of women candidates. The number of women elected in the Eastern Indonesian province of East Nusa Tenggara ( Nusa Tenggara Timur, NTT) increased markedly in 2019. To explain this increase, this article highlights the remarkable persistence of women candidates, many of whom succeeded in 2019 only after competing in multiple prior elections, slowly building their personal political skills and reputations. The article also draws attention to the effects of positive female role models – showing how a female candidate in a gubernatorial race inspired other women politicians – and the positive effects that can arise from co-operation among women candidates. It shows that, despite the emphasis on male dominance and dynastic power in much of the literature on Indonesian politics, there are still pathways to power for women with origins in the grassroots.

The collapse of Suharto's New Order is a starting point of the quest of religious identity for Indonesian Muslims. A lot of radical groups are founded under the umbrella of liberty and democracy. However, many of them have destroyed the structure of democracy and multicultural society. Conflicts of Maluku (and Poso) in 1999-2003 are the best local context of how religious groups (muslims and christians) fighted severely in the name of God. The conflict is also a good case to understand the weakening of state and the involvements of military (para-military) forces in instigating the conflicts, which impacted to thousands people killed, and destroyed the ethnic and religious harmony in the region. This paper will analyse the conflicts of Maluku and compare it to other religious conflicts in Poso, Central Sulawesi and ethnic conflicts in West Kalimantan, Southern Thailand and Southern Philippines. I argue the growth of local nationalism and unstability of States in Southeast Asian regions brings the rise of civil society and paramilitary forces, which challenges the entities of harmony, peace and multiculturalism in the region.