scholarly journals THE EARLY TOURIST GUIDEBOOKS TO THE DUTCH EAST INDIES AND MALAYA IN THE NINETEENTH AND TWENTIETH CENTURY

2019 ◽  
Vol 9 (2) ◽  
pp. 167
Author(s):  
Achmad Sunjayadi
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
East Indies ◽  
Historical Method ◽  
Nature And Culture ◽  
Dutch East Indies

<p>At the end of the nineteenth century until the beginning of the twentieth century, International tourists have begun visiting the Dutch East Indies and Malaya. Therefore, guidebooks about the Dutch East Indies and Malaya were published for travellers and tourists. Using the historical method, this article discusses which information, how and why the information presented in the early tourist guidebooks. The result shows that the guidebooks provide various information not only about the objects that can be visited, but also about natural scenery, peoples, culinary, flora, fauna, and customs in the regions. They presented in a long narrative and practical text with illustrations. The illustrations in the Indies’ tourist guidebooks are more varied and accentuate nature and culture compared to Malaya’s guidebooks. Both of them presented exotics objects with the aim to attract western tourists in particular.</p>

The Mestizos of Kisar: An insular racial laboratory in the Malay Archipelago

2018 ◽  
Vol 49 (3) ◽  
pp. 445-463
Author(s):  
Hans Pols ◽  
Warwick Anderson
Keyword(s):  
Nineteenth Century ◽  
Mixed Race ◽  
East Timor ◽  
Late Nineteenth Century ◽  
East Indies ◽  
Malay Archipelago ◽  
Late Nineteenth ◽  
Dutch East Indies ◽  
Race Mixing

In the 1920s and 1930s, the Mestizos of Kisar, a dry, almost barren island in the Dutch East Indies off the coast of East Timor, were a model for the study of race mixing or human hybridity. Discovered in the late nineteenth century, these ‘anomalous blondes’ of Dutch and Kisarese ancestry became subjects of intense scrutiny by physical anthropologists. As a German specialist in tropical medicine in search of a convenient empire after 1918, Ernst Rodenwaldt favourably evaluated the physique and mentality of the isolated, fair Mestizos in the Dutch East Indies (now Indonesia). Back in Germany in the 1930s, as professor of hygiene at Heidelberg, his views on race hardened to accord with Nazi doctrine. Yet after the war, Rodenwaldt successfully cited his earlier appreciation of mixed-race peoples in the eastern Malay Archipelago as grounds for rehabilitation. Once a celebrated case study in human hybridity, the Mestizos of Kisar were erased from anthropological discussion in the 1950s, when race mixing ceased to be a biological issue and became instead a sociological interest. Still, Rodenwaldt's work continues to exert some limited influence in the eastern parts of the archipelago and among the Kisarese diaspora, indicating the penetrance and resilience of colonial racialisation projects.

scholarly journals Volksraad (People Council): Radicale Concentratie Political Arena and National Fraction, 1918-1942

2019 ◽  
Vol 31 (2) ◽  
pp. 166
Author(s):  
Nazirwan Rohmadi ◽  
Warto Warto
Keyword(s):  
Second World War ◽  
World War ◽  
Political Arena ◽  
East Indies ◽  
Historical Method ◽  
Great Pressure ◽  
Dutch East Indies ◽  
Second World ◽  
Legislative Institutions

This paper discusses the legislative institutions callled Volksraad established by the Dutch East Indies, which further used by the nationalist-moderate to achieve the national  independence of Indonesia. Historical method was used in this research. The historical method is distinguished into several stages, namely heuristic, critic, analysis, and historiography. Indonesia’s political figures established Radicale Concentratie to unite in order to achieve independence. Radicale Concentratie put a great pressure on the Dutch East Indies government. Radicale Concentratie no longer operated because of some conflicts that occurred among its members and the arrests done by the Dutch East Indies government. Radicale Concentratie’s struggle was continued by National Fraction which was established on 27 January 1930. The proposition of National Fraction that was fulfilled was the change in the nomenclatur of Indlander to Indonesisch. National Fraction often turned down the budget plan proposed by the Governor-General in preparing for the Second World War. This is because the Dutch East Indies fleet was funded by Indonesian taxes and the taxes were planned to be increased in order to win the war.

scholarly journals Akses Pendidikan bagi Pribumi pada Periode Etis (1901-1930)

2019 ◽  
Vol 8 (2) ◽  
pp. 122-147
Author(s):  
Muhammad Fakhriansyah ◽  
Intan Ranti Permatasari Patoni
Keyword(s):  
Indigenous People ◽  
Economic Benefits ◽  
Access To Education ◽  
East Indies ◽  
Historical Method ◽  
Ethical Policy ◽  
Dutch East Indies ◽  
The One ◽  
Colonial Government ◽  
Dutch Colonial

This article examines the dynamics of the indigenous people of the Dutch East Indies' access to education during the Dutch Etichal Policy period. Considering that, the Netherlands was the longest-running country exploiting the Indies, the country was obliged to bear the burden of reciprocation on their colony. The burden of reciprocity was realised through an Ethical Policy that has three programs. They are irrigation, transmigration, and education. Of the three, Education was the program that had major impacts on the Indonesian national movement. This research used historical method. The result of this research showed us that although education had succeeded in undermining the Dutch colonial domination, the education during the Dutch Etichal Policy period was not fully given as a whole by the colonial government. Instead, it was very limited. The Dutch colonial policies, especially the one concerning education were driven by their interest of economic benefits for themselves over the improvement of the indigenous people of the Dutch East Indies' welfare.   Artikel ini membahas mengenai dinamika akses pendidikan bagi pribumi saat berlangsungya Politik Etis. Seperti yang diketahui, Belanda sebagai negara yang terlama mengeksploitasi Hindia Belanda membuat negara tersebut menanggung beban balas budi terhadap koloninya. Beban balas budi tersebut terwujud melalui program Politik Etis yang memiliki tiga program, yakni irigasi, transmigrasi, dan edukasi. Dari ketiga itu, pendidikan merupakan salah satu program Politik Etis dan salah satu program yang memiliki dampak besar bagi pergerakan nasional. Penelitian ini menggunakan metode historis dengan analisis studi kepustakaan. Hasil penelitian menunjukan meskipun pendidikan berhasil meruntuhkan dominasi kolonial, pendidikan saat periode Etis pun tidak serta merta langsung diberikan begitu saja oleh pemerintah kolonial meskipun tujuan Politik Etis adalah balas budi, pemberian pendidikan diberikan secara serba terbatas. Kebijakan-kebijakan pemerintah kolonial, khususnya di bidang pendidikan didorong oleh kepentingan keuntungan ekonomi bagi mereka sendiri alih-alih oleh motif untuk meningkatkan kesejahteraan rakyat setempat.  

scholarly journals “ELMU ANYAR” SINGKRETISME DALAM PENYEBARAN AGAMA KRISTEN DI JAWA BARAT PADA ABAD KE-19 DAN AWAL ABAD KE- 20

2019 ◽  
Vol 11 (2) ◽  
pp. 219
Author(s):  
Raden Muhammad Mulyadi
Keyword(s):  
Nineteenth Century ◽  
Research Method ◽  
West Java ◽  
Remote Areas ◽  
Christian Communities ◽  
East Indies ◽  
Historical Method ◽  
New Knowledge ◽  
History Of ◽  
Secret Knowledge

Penyebaran Kristen di Jawa Barat menurut para tokoh penyebarnya pada masa Hindia Belanda dapat dikatakan terlambat apabila dibandingkan penyebarannya di wilayah lain di Indonesia. Tulisan ini menjelaskan sinkretisme dalam sejarah penyebaran agama Kristen di Jawa Barat. Metode penelitian yang digunakan dalam tulisan ini adalah metode sejarah yang terdiri dari heuristik, kritik, interpretasi dan historiografi. Hasil penelitian memperlihatkan bahwa masyarakat Sunda menjadi tujuan penyebaran agama Kristen sejak pertengahan abad ke-19. Penyebaran agama Kristen tersebut dilakukan ke wilayah-wilayah yang letaknya terpencil dengan membentuk komunitas-komunitas Kristen. Penyebaran agama tersebut salah satunya dilakukan dengan memperkenalkannya sebagai “elmu anyar” (ilmu baru). Penyebaran agama Kristen dilakukan secara perlahan, salah satunya adalah dengan melakukan penyebaran secara tersembunyi. Pada awalnya penyebaran Kristen dilakukan dengan cara melakukan dialog-dialog dalam upaya mencari “elmu” kehidupan yang diwarnai dengan ajaran-ajaran Kristen tanpa menyebutkan bahwa elmu tersebut merupakan ajaran agama Kristen.    The spread of Christianity in West Java during the Dutch East Indies period according to its missionaries can be considered quite late when compared to other regions in Indonesia. This paper examines syncretism in the history of the spread of Christianity in West Java. The research method used in this paper is a historical method consisting of heuristics, criticism, interpretation and historiography. The results of the study show that the Sundanese people became the target of Christian missionaries since the mid-nineteenth century. Missionaries’ activities were sent out to regions that were located in remote areas by forming many Christian communities. One of the methods used for evangelizing was by introducing it as "elmu anyar" (new knowledge). It was carried out slowly and secretly by conducting dialogues as an effort to search secret knowledge of life colored by Christian teachings without mentioning its origin.

Creolised Confucianism: Syncretism and Confucian revivalism at the turn of the twentieth century in Java

2020 ◽  
Vol 51 (1-2) ◽  
pp. 154-174
Author(s):  
Oiyan Liu
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Netherlands ◽  
Language Translation ◽  
Late Nineteenth Century ◽  
East Indies ◽  
Doctrine Of The Mean ◽  
Netherlands East Indies ◽  
The Mean ◽  
Late Nineteenth

Confucian revivalism swept over China, the Straits Settlements and the Netherlands East Indies in the late nineteenth century. Rather than perceiving China as the single foundational centre for Confucian ideas, this article argues that pioneering Confucian revivalists who undertook to translate, interpret and spread Confucian knowledge in Java did not simply follow mainstream ideas that prevailed in China, or the lead of the Straits Settlements. Considered as the first Malay language translation of the ‘Great Learning’ and the ‘Doctrine of the Mean’, with accompanying commentaries, Yoe Tjai Siang and Tan Ging Tiong's Kitab Tai Hak–Tiong Iong (1900), contained an eclectic blend of Hokkien/Chinese, Malay, Javanese, Dutch/Christian and Arabic/Islamic concepts and vocabulary. Analysis of the translators’ aims and the work itself, shows that Java's peranakan Chinese initially developed a unique, creolised interpretation of Confucianism, while being connected to other reformers and revivalists in China and the Straits Settlements. As these connections and formal educational exchanges intensified, this creolised interpretation of Confucianism in Java would give way to a more orthodox version.

Abdul Rahman Baswedan and the Emancipation of the Hadramis in Indonesia

2004 ◽  
Vol 32 (3) ◽  
pp. 373-400 ◽  
Author(s):  
Huub de Jonge
Keyword(s):  
Twentieth Century ◽  
World War Ii ◽  
Coming Out ◽  
World War ◽  
Japanese Occupation ◽  
East Indies ◽  
Constant State ◽  
History Of ◽  
Dutch East Indies

AbstractThe journalist and politician Abdul Rahman Baswedan has played a prominent role in the emancipation of the Indonesian Hadhramis and in the integration of the Hadhrami minority into the wider Indonesian society. During the early decades of the twentieth century, the comparatively small, and for outsiders relatively closed, community was in a constant state of dissension and confusion. It was divided by tensions that can be reduced to differences between the Hadhrami culture and the Indonesian cultures, and between loyalty to Hadhramaut, the region of their origin, and the country in which they were looking for a livelihood. It was only in the years leading up to World War II that the idea of being an Indonesian gained significance in these circles, not least of all thanks to Baswedan's efforts in this respect. This article examines Baswedan's childhood and school years in an Arab quarter, his journalistic training and political maturation, and his gradual realization that he belonged to a community that had no perception of its future identity. His "coming out" as an Indonesian; and his activities during the nationalist period, the Japanese occupation, and the years after independence in striving to break down the relative isolation of his Hadhrami compatriots will also be analyzed. Baswedan's life and career form a unique entry in the history of the problems that the Hadhrami community has experienced, both in the Dutch East Indies and in Indonesia.

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