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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).

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Demotion as Value

Rank Infraction among the Ngadha in Flores, Indonesia

Olaf H. Smedal

rationale for the ritual can be stated very briefly, although its salient particulars require some fleshing out. In telegram style, among the Ngadha in Flores, eastern Indonesia, noble women can legitimately marry only noble men. Noble men are free to marry

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'New Barbarism' or Old Agency among the Dayak?

Reflections on Post-Suharto Ethnic Violence in Kalimantan

Michael R. Dove

The collapse of the 33-year-long military dictatorship of President Suharto in 1998 was closely preceded and followed by outbreaks of ethnic conflict and violence across the country. This violence quickly attracted the attention of scholars, far more so, ironically, than did the mostly ‘quiet’ but equally destructive violence of Suharto’s long and oppressive rule. Anthropologists and other social scientists have since produced an extensive literature on the outbreaks of ethnic violence in Indonesia (Anderson 2001; Hüsken and de Jonge 2002; Wessel and Wimhöfer 2001), especially Sulawesi and eastern Indonesia (Acciaioli 2001; Aragon 2001; Klinken 2001; Spyer 2002; Vel 2001), and its historic antecedents (Colombijn and Lindblad 2002; Nordholt 2002; Wadley 2004). The following analysis will focus on the violent conflict between Dayak and Madurese that broke out in Kalimantan in 1997 and flared up sporadically during the years that followed. Whereas outside observers, including this writer, reacting against ‘new barbarism’ media accounts, tended to attribute this conflict to the political-economic legacy of Suharto’s New Order regime, the Dayak themselves attributed it to cultural differences with and offenses by the Madurese. This indigenous explanation, claiming ‘agency’ at the expense of political inexpediency, poses a challenge to scholarly conventions of representation.

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Battle of Cosmologies

The Catholic Church, Adat, and ‘Inculturation’ among Northern Lio, Indonesia

Signe Howell

conclude that, despite the many avowals to the contrary, inculturation on Flores and elsewhere in eastern Indonesia ( Barnes 1992 ) is largely a one-way relationship, not a dialogic one as claimed by its ideologues. Apart from some colorful but rather

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Judith Bovensiepen

, Charles R . 1969 . The Portuguese seaborne empire: 1415–1825 . London : Hutchinson and Co. Bubandt , Nils . 2004 . Violence and millenarian modernity in Eastern Indonesia . In Holger Jebens , ed., Cargo, cult, and culture critique , pp. 92

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Fates Worse Than Death

Destruction and Social Attachment in Timor-Leste

Gabriel Tusinski

. Primitive Classification . Trans. Rodney Needham . Chicago : University of Chicago Press . Fox , James J. , ed. 1980 . The Flow of Life: Essays on Eastern Indonesia . Cambridge, MA : Harvard University Press . Fox , James J. , ed. 1993 . Inside

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Tristan Josephson, Marcin B. Stanek, Tallie Ben Daniel, Jeremy Ash, Liz Millward, Caroline Luce, Regine Buschauer, Amanda K. Phillips, and Javier Caletrío

recruitment was entangled with and partly structured by existing networks of movement, kin, commerce and trade, and religion in the archipelago of eastern Indonesia and western Papua. To be somewhat critical, though, the “sea” is rendered surprisingly mute in

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When Transit States Pursue Their Own Agenda

Malaysian and Indonesian Responses to Australia's Migration and Border Policies

Antje Missbach and Gerhard Hoffstaedter

Police (AFP) supported the task force with office facilities, vehicles, investigation kits, and new patrol boats. Some of this equipment, although gratefully accepted, has not been used to its full extent; for example, police officers in Kupang, Eastern

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“SpiritS Follow the words”

Stories as Spirit Traces among the Khmu of Northern Laos

Rosalie Stolz

—and are carried like a handbag. For the Khmu, knitting is an emblematically female activity, while plaiting is typically a male activity. References Allerton , Catherine . 2013 . Potent Landscapes: Place and Mobility in Eastern Indonesia . Honolulu

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A Crystal Ball for Forests?

Analyzing the Social-Ecological Impacts of Forest Conservation and Management over the Long Term

Daniel C. Miller, Pushpendra Rana, and Catherine Benson Wahlén

. Myers , Bronwyn , Rohan Fisher , Sam Pickering , and Stephen Garnett . 2014 . “ Post-project Evaluation of the Sustainability of Development Project Outcomes: A Case Study in Eastern Indonesia .” Development in Practice 24 ( 3 ): 379