early childhood education) was one of many aimed at children in the zaman emas , or golden age of zero to eight years of age. Since 2001, there has been a dramatic increase in the programming for early childhood care and education (ECEC) in Indonesia
Transparency, risk, and good governance in Indonesia
Malaysian and Indonesian Responses to Australia's Migration and Border Policies
Antje Missbach and Gerhard Hoffstaedter
transit states, but may face open refusal and more subtle forms of noncompliance. This article demonstrates in particular that Australia's outsourced policies to prevent asylum seekers’ irregular departure from Malaysia and Indonesia did not meet the
Jeremy J. Kingsley
This article demonstrates how an integral element of the fabric of governance on the eastern Indonesian island of Lombok, and many other parts of the Indonesian archipelago, are non-state local security arrangements, such as night watches and militias. These groups play a significant role in the local infrastructure of security and law enforcement. Consequently, this article challenges a common assumption by legal scholars, and many other observers of Indonesia, that state-based institutions such as the police are the exclusive, and only legitimate, mode of law enforcement in Indonesia. Through an ethnographic engagement with the idea of law enforcement on Lombok, I seek to broaden these assumptions about legitimate modes of statecraft. These non-state entities fill a void in the Indonesian law enforcement architecture that the state is unable or unwilling to fulfil (or potentially finds it more practical to delegate to local non-state institutions).
The Catholic Church, Adat, and ‘Inculturation’ among Northern Lio, Indonesia
abandonment of existing metaphysics (e.g., Knauft 2002 ; Robbins 2004 , 2009 ), or, as in the case of the Indonesian Lio, 1 it may meet resistance. Catholicism was introduced to the Lio in the late 1920s, and today most Lio individuals will say that they
Fredy B.L. Tobing and Asra Virgianita
Changes in international politics have yielded new perspectives regarding the relations between Indonesia and Latin American countries. The fall of the Soviet Union ushered in an era where relations among countries are based not only on deep
In addition to offering insight into the discipline of sociology, sociology of education textbooks constitute a major source of sociological knowledge. This article examines the scholarly content of Indonesian sociology of education textbooks by focusing on the degree of commonality between their core content and sources, and between their core content and academic scholarship. The results of this examination reveal a low level of commonality among the core contents of the seven selected textbooks—a heterogeneity that reflects not so much the plurality of Indonesian society and educational institutions or the application of sociological theories and approaches required by the Indonesian curriculum, but rather the diversity of the textbooks’ sources and their authors’ scholarly publication records.
Hadramī Migrants in the Indonesian Diaspora
Johann Heiss and Martin Slama
The article reflects on the role of genealogy in the process of Hadramī migration to Indonesia and explores the relation between genealogy and the construction of hierarchy and identity among diaspora Hadramīs. In addition to persons and ideas travelling along genealogical networks from the Hadramawt to Indonesia, the authors examine long-distance flows originating from Middle Eastern centres of Islamic learning, which were used to question a genealogically based social hierarchy. After discussing the flows and movements of the colonial period, our focus advances to the present, as we investigate the consequences of both new and renewed long-distance connections between Indonesia and the Hadramawt.
Searching for Security in Post–New Order Indonesia
Security concerns are creeping into new aspects of everyday life in Indonesia, resulting in new organizational forms and ways of perceiving self and society. Stressing the cultural shaping of all security discourses, this article examines how members of the Balinese minority on the island Lombok have formed a Hindu-inspired civilian security force known as Dharma Wisesa. I argue that the appeal of this movement is located in its attempts to fuse domains of power that the modern state has prised apart. Having appropriated the magic of the state, the Dharma Wisesa movement also maintains relations with a 'spirit army' that provides supernatural support. Such practices draw into question the notion of secular modernity and suggest that authority is constituted by allying oneself with different forms of power, both visible and invisible.
Development discourses often assume linear rural transitions, in which educated young people are supposed to leave their rural communities, becoming urban. However, drawing on fieldwork in Flores (East Indonesia), I argue that tertiary educated young people do return to their natal communities upon graduation. There, they want to act—by virtue of their education—as vanguards of positive change and alter what they consider backward, rural livelihoods and practices. Yet, educated young people often depend on these livelihoods and practices, too, especially when they cannot obtain work, which is common in rural Flores. To better understand the tensions inherent to these young people’s position within their rural communities, I map the reasons for their returns to rural Flores.
Waria, Anticipation and Existential Endings in Bali, Indonesia
Coming face to face with the inevitable finitude of our existence has a way of clarifying what really matters to us. Such occasions of existential breakdown demand that we actively appropriate our lives and purposely decide how to project ourselves towards the future while drawing on the possibilities available to us. But what if these possibilities offer little for constructing a future we deem desirable? In this article I take a Heideggerian approach to anticipation in order to analyse waria’s (Indonesian transgender women) often-stated intention to ‘become normal again’, while seemingly never doing so. Here, then, anticipation is less about an orientation towards specific objectives and more about a response to existential demands, while keeping at bay undesirable futures. Waria’s anticipation of a future normal does not suggest an appeal of the normal but, rather, indicates a paucity of available possibilities to draw on in order to orient oneself differently.