Isaac S. and Suzanne A. Emmanuel. History of the Jews of the Netherlands Antilles. Volume 1, History; Volume 2, Appendices. Cincinnati: American Jewish Archives; distrib. by Ktav Publishing House, New York. 1970. Pp. 533; 539–1165. $35.00

2019 ◽  
Vol 45 (2) ◽  
pp. 84-104
Author(s):  
Chelsea Schields

This article explores the history of the Foundation for Cultural Cooperation between the Netherlands, Suriname, and the Netherlands Antilles (Sticusa), asking how cultural institutions partook in the process of decolonization. Analyzing the perspectives of Sticusa collaborators and critics in the Caribbean, I argue that cultural actors saw decolonization as an opportunity to reorient cultures toward an emergent world order. In this process, they envisioned a range of horizons, from closer integration with Europe to enhanced affinity with the broader Americas. By the 1970s, however, these horizons narrowed to the attainment of national sovereignty, and Sticusa’s cultural experiment ended as a result.


AJS Review ◽  
2005 ◽  
Vol 29 (1) ◽  
pp. 197-198
Author(s):  
Dianne Ashton

This valuable book is more than a long overdue corrective to the extant one-volume histories of American Jewry whose narratives pivot upon a familiar list of male names. Diner and Benderly offer us all the events and themes of American Jewish social history that we expect to find, but we see them through the actions, motivations, and experiences of women. And because women's experiences often have been entirely different from those of men, we learn more about the topic than can be available in the previous one-volume accounts. Although this book was written for a general audience, it reminds this reader of the more scholarly U.S. History as Women's History (1995) for the new understandings it brings to familiar material.


Author(s):  
Amin Mudzakkir

This article examines the Nahdlatul Ulama in the Netherlands. Nahdlatul Ulama is the largest Muslim organization in Indonesia which is now starting to open branches overseas, including in the Netherlands. Despite its traditional pattern, NU has a religious vision which has been very responsive to global connectivity from the beginning. Based on interviews and observations, this article demonstrates the ability of the Dutch NU to portray itself as a religious diaspora organization that bridges the identity needs of its members regarding the homeland and the reality of daily life in the Dutch multicultural society. Keywords: Nahdlatul Ulama, traditional Islam, religious connectivity, Indonesia, Dutch multicultural society REFERENCE: Anderson, Bennedict R. O’G. 1992. “Long-distance nationalism: World capitalism and the rise of identity politics”. The Wertheim Lecture 1992. CASA-Centre for Asian Studies Amsterdam. Azra, Azyumardi. 1994. Jaringan ulama : Timur Tengah dan kepulauan Nusantara abad XVII dan XVIII : melacak akar-akar pembaruan pemikiran Islam di Indonesia. Bandung: Mizan. Helly, Denise. 2006. “Diaspora: History of an idea” dalam Haideh Moghissi (ed.). Muslim diaspora: Gender, culture and identity. London/New York: Routledge. Laffan, Michael Francis. 2003. Islamic nationhood and colonial Indonesia: The umma below the winds. London/New York: Routledge. Noer, Deliar. 1980. Gerakan Moderen Islam di Indonesia, 1900-1942. Jakarta: LP3ES. Sujadi. 2017. Persatuan Pemuda Muslim se-Eropa: identity, encouragement for giving, and network, 1971-2009, Disertasi Universitas Leiden. Wawancara, Ahmad Maksum Hambali, 9 Maret 2019. Wawancara, Nur Hasyim Sobandi, 12 Maret 2019. Wawancara, Nana Supriatna, 14 Maret 2019. Korespondensi, M. Latif Fauzi, 31 Oktober 2019. https://www.nu.or.id/post/read/107683/konferensi-internasional-nu-belanda-perkuat-promosi-islam-moderat http://nubelanda.nl/conference2019/selected-papers/120-conference2019 https://islam.nu.or.id/post/read/76456/seminar-internasional-islam-nusantara-awali-konfercab-nu-belanda


2021 ◽  
Vol 8 (11) ◽  
pp. 111-136
Author(s):  
Carl H. D. Steinmetz

This article answers the question whether there is a Dutch slavery and colonisation DNA. After all, the Netherlands has centuries of experience (approximately three and a half centuries) with colonisation (including occupation, wars and genocide, rearrangement of land and population, plundering and theft), trade in enslaved people (the Atlantic route: Europe, Africa, North and South America) and trade in the products of these enslaved people. The Netherlands has colonised large parts of the world. This was a large part of Asia, including the Indonesian archipelago, Malaysia, Ceylon, Taiwan and New Guinea, large parts of the continent Africa, including Madagascar, Mozambique, Cape of Good Hope, Luanda, Sao Tome, Fort Elmina etc., and North (New York) and South America (including Brazil, Dejima, Surinam and the Netherlands Antilles). It is a fact that human conditions and circumstances influence the human DNA that is passed on to posterity. This goes through the mechanism of methylation.  This mechanism is used by cells in the human body to put genes in the "off" position. Human conditions and circumstances are abstractly formulated, poverty, hunger, disasters and wars. These are also horrors that accompanied slavery and colonisation. The Dutch, as slave traders, plantation owners, occupiers of lands, soldiers, merchants, captains and sailors, and administrators and their staff, have had centuries of experience with practising atrocities. Because those experiences are translated into the DNA of posterity, it is understandable that Dutch authorities misbehave towards immigrants and refugees. Those institutions are political leaders, governmental institutions, such as the tax authorities and youth welfare, and also companies that do their utmost to avoid taking on immigrants. This behaviour is called institutional colour and black racism.


2021 ◽  
Vol 31 ◽  
pp. 159-164
Author(s):  
Judyta Kuznik

This article focuses on the book Het andere postkoloniale oog, edited by Michiel van Kempen and published in 2020 by the publishing house Verloren. This book had the goal to present never before mentioned aspects of the colonial history of the Netherlands and its influence on cultural practices of the colonised cultures within the last four centuries. Because of the numerous contributions amassed there, the article discusses in depth only a few. These contributions distinguished themselves either through an original academic approach to the topic or the positioning with regard to postcolonial theories usage. The first part of this book involves the need for the re-evaluation of the Dutch colonial history in many parts of the world, to name Suriname as an example. This re-evaluation is highly relevant, as is comes in a time when recent social movements push the mostly unknown parts of the Dutch colonial history into the spotlight. In the second part, this is followed by an attempt to answer the question whether postcolonial theories are essential for the writing bound to the colonial history of the Dutch. As is shown by some contributions, postcolonial theories can stimulate new discussions, especially in cases which do not fit the existing theoretical schemes. And yet, it seems that they are not crucial in discussions about the influence between colonised cultures, though their use might prove fruitful. The article closes with an evaluation of the analysed texts.


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