scholarly journals The Implementation of the Cultuurstelsel in Java: Cases in Afdeeling Demak and Grobogan, Central Java versus in Afdeeling Pacitan, East Java 1830-1870

Author(s):  
Iswahyudi

The Dutch colonial government in applying the Cultuurstelsel policy in Java in 1830 used traditional Javanese patterns of power to persuade farmers in certain regions to be willing to work in export plantations and surrender a portion of their land to be planted with governorate crops. Based on the description above, it would be interesting to see further about the implementation of the cultivation system in several afdeeling areas or regencies in Java because in Pacitan, East Java, it is said to have an impact on prosperity and welfare for farmers. On the other hand, in other regions, in Afdeeling Demak and Grobogan, Central Java, the opposite happened, namely that the implementation of the forced cultivation system actually had an impact on misery and poverty among the population. Regardless of whether Cultuurstelsel should be valued positively or negatively, most historians agree that the system had been one of the most important parts of Dutch colonialism in the Dutch East Indies from 1830 to 1870. Some at that time even thought that cultuurstelsel was the best colonial model that can be imagined.

2019 ◽  
Vol 8 (2) ◽  
pp. 122-147
Author(s):  
Muhammad Fakhriansyah ◽  
Intan Ranti Permatasari Patoni

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.  


Author(s):  
Sukarddin Sukarddin ◽  
Akhamad Ari Musaded ◽  
Suryo Ediyono

Sultanate of Bima has been bound by government of Dutch colonial with Lange Contract agreement (long contract), occurred in 1908-1909 That the Sultanate of Bima is a very strategic area. These conditions caused the VOC and the government of Dutch to seek intervention through the Lange Contract agreement (long contract) which has led to the entry of the Sultanate of Bima in the Pax Neerlandica neighborhood. War of Ngali occurred for several reasons namely 1) Feelings of dissatisfaction with the actions of the Dutch government which impose various tax rules in the Sultanate of Bima. 2) The Sultanate of Bima as part of the Dutch East Indies sovereignty was seized by a Lange Contract agreement in 1908. 3) Customary law and Islamic law were replaced by Dutch law. 4) The head or belasting duty system is denied and punished for taxing the unbelievers. The conclusion in this study is that people of Ngali against the government of Dutch colonial because they wanted to control the entire Milky, the resistance made by people Ngalisolely to maintain the customs, religions, and independence owned by the people of Bima.


2021 ◽  
Vol 1 (2) ◽  
pp. 119-134
Author(s):  
Alfa Tirza Aprilia ◽  
Hendi Irawan ◽  
Yusuf Budi

This research discusses the practice of forced cultivation in the Dutch East Indies in the period 1830 to 1870. The method used in this research is the historicalmethod and its presentation in the form of a narrative description. The results ofthis study explain that the practice of forced cultivation in the Dutch East Indieshad a very large influence on the Netherlands and the people of the NetherlandsIndies. The system of forced cultivation changed the role of the colonialgovernment and native rulers, changed the social conditions of rural communitiesby giving birth to the concept of communal land and the introduction of the moneyeconomy system in the countryside. The forced cultivation system also succeededin filling the empty treasury of the Netherlands, but on the one hand it causedsuffering for the people of the Dutch East Indies. The famine caused byexploitation of land and human resources is a consequence of the implementationof the forced cultivation policy. The other side of the implementation of the forcedcultivation policy was the entry and introduction of export commodity crops to thepeople of the Dutch East Indies. Keyword: forced cultivation, colonial government, people, farmersAbstrak


2021 ◽  
Vol 11 (1) ◽  
pp. 238
Author(s):  
Peter Worsley

The present essay is about the interpretation of paintings and how an interest which Balinese painters display in gender relationships in the context of illustrations of ritual in their narrative works on the one hand, contrasts with strong expressions of Dutch disapproval of the despotic nature of the rule of Balinese kings and consequentially the unjust treatment of women in Balinese society on the other. With this in mind, the present paper first considers the representation of gender relationships in a number of Balinese paintings from the nineteenth and early twentieth centuries and then turns to a discussion of the understanding of Balinese gender relationships of two members of Dutch colonial society in the Dutch East Indies, one a senior bureaucrat, Graaf C.W.S van Hogendorp and the other the protestant missionary R. van Eck. I discuss a play by Graaf C.W.S van Hogendorp, ‘Pièce de Circonstance sur la conquête de Bali 1846’, written to celebrate the victory of the Dutch army over the Kingdom of Buleleng in 1846 and an article about ‘Het Lot der Vrouw op Bali’ (‘The lot of the Balinese woman’), published in the journal Tijdschrift voor Indische Taal-, Land-, en Volkenkunde in 1872 by the protestant missionary R. van Eck.


2012 ◽  
Vol 12 (2) ◽  
Author(s):  
Muhammad Iqbal

Abstract: The Influence of Dutch East Indies Politics and Law on Islamic Law Legislation in Indonesia. Dutch East Indies politics and law is based on the interests of Dutch colonialism in Indonesia. At the start, the Dutch exercised a compromising brand of politics and law, however this was less than advantageous. Then, in its growth, the Dutch executed confrontational politics and law, which, evidently, was effective in swaying their power. Afterwards, Indonesia became independent in 1945. It turns out that confrontational thinking, as exhibited in the politics and law of the Dutch East Indies, had an influence on the Indonesian nation. They often rejected efforts to legislate Islamic law into the national legal system for a number of types of reasons. This article aims to examine the progression of Dutch colonial politics and law and its influence on the production of Indonesian Islamic politics and law over the course of independence.Keywords: law and politics, Islamic law, Adat law, Dutch East Indies, conflictAbstrak: Politik Hukum Hindia Belanda dan Pengaruhnya Terhadap Legislasi Hukum Islam di Indonesia. Politik hukum Hindia Belanda didasarkan pada kepentingan penjajahan mereka atas Nusantara (Indonesia). Pada awalnya Belanda menempuh politik hukum kompromistis, namun kurang menguntungkan. Lalu, dalam perkembangannya Belanda menjalankan politik hukum konfrontatif yang ternyata efektif dalam melanggengkan kekuasaan mereka. Setelah Indonesia merdeka 1945, ternyata cara berpikir konfrontatif seperti dalam politik hukum Hindia Belanda berpengaruh bagi sebagian bangsa Indonesia. Sering mereka menolak upaya legislasi hukum Islam ke sistem hukum nasional dengan pelbagai macam alasan. Tulisan ini berupaya mengelaborasi perjalanan politik hukum penjajah Belanda dan pengaruhnya dalam perkembangan politik hukum Islam  Indonesia pada masa kemerdekaan.Kata Kunci: politik hukum, hukum Islam, hukum adat, Hindia Belanda, konflikDOI: 10.15408/ajis.v12i1.972


2020 ◽  
Vol 1 (1) ◽  
pp. 26
Author(s):  
Zaini Dahlan

<strong>Abstrak:</strong> <strong> </strong>Studi ini tentang respons Muhammadiyah di Indonesia terhadap ordonansi guru tahun 1905 dan 1925. Melalui metode sosiologis-historis, peneliti menemukan konsistensi sikap Muhammadiyah terhadahap penghapusan aturan tersebut. Muhammadiyah cenderung lebih lunak dalam merespons ordonansi guru 1905, karena hanya mengeluarkan “Motie Persarikatan”. Sementara terhadap ordonansi guru 1925, Muhammadiyah menunjukkan respons yang lebih radikal melalui upaya-upaya penyadaran dan kritik secara terus menerus terhadap pemerintah kolonial Hindia Belanda. Temuan studi ini memperlihatkan keanekaragaman respons Muhammadiyah terhadap ordonansi guru 1905 dan 1925, adakalanya kooperatif namun terkadang bertentangan dengan Belanda.<br /> <br /><strong>Kata Kunci</strong>: Muhammadiyah, Indonesia, Ordonansi Guru<strong></strong><br /><strong> </strong><br /><strong>Abstract: Muhammadiyah Response Towards Teacher Ordinance at the Turn of the 20</strong><strong>th Century Indonesia</strong><strong>.</strong> This paper studies the Muhammadiyah's response in Indonesia to the teachers' ordinances in 1905 and 1925. Through the sociological-historical method, the researcher found consistency in the Muhammadiyah's attitude regarding the abolition of these rules. Muhammadiyah tends to be more flexible in responding to the 1905 teacher ordinance, because it only issued a "Motie Persarikatan". As for the 1925 teacher ordinance, however, Muhammadiyah showed a more radical response through continuous awareness and criticism of the Dutch East Indies colonial government. The findings of this study show the diversity of Muhammadiyah's responses to the Teacher Ordinances of 1905 and 1925, on the one hand cooperative but sometimes in conflict with the Netherlands on the other.<br /> <br /><strong>Keywords: Muhammadiyah, Indonesia, </strong><strong>t</strong><strong>eacher </strong><strong>o</strong><strong>rdinance</strong><strong></strong>


2018 ◽  
Vol 17 (2) ◽  
pp. 241
Author(s):  
Moh. Rosyid

The number of Indonesian pilgrims every year is increasing. On the other hand, the allocation of the number of pilgrims to be dispatched is limited by the quota. This triggers the waiting list and the share of various hajj efforts despite the violation of the law. However, not pilgrims know that pilgrimage using other country’s passport is a violation of Law No. 12 of 2006 on Citizenship and possible losing of one's nationality. From historical perspective, Muslims’ pilgrim dated back from the 16th century. At that time, there was strong suspicion that upon returning from pilgrimage, Muslims tend to be “rebellious” and initiated movement against the Dutch colonial government. Thus, the Dutch made a strict regulation concerning the Hajj and scrutinized Muslims before pilgrimage, while staying in Mecca and after their return. Among the movement against the Dutch led by Muslim upon returning the Hajj was the Padri movement. Nowadays, the number of Muslims who intend to go Hajj is rising significantly, and the waiting list goes for 15 to 20 years. The long list caused some people to find a way to go for Hajj including manipulation of citizenship documents, such as using passport of other countries. In respond to this situation, the government tries to negotiate with the Saudi government to increase the Hajj quota for Indonesians. Another effort is borrowing the remaining quota of neighboring countries. There is also suggestion to close the Hajj registration for some time and the need to revise the Hajj Law.


Parasitology ◽  
1940 ◽  
Vol 32 (4) ◽  
pp. 399-404 ◽  
Author(s):  
B. Jobling

There are about seven species of the genus Ascodipteron in the tropical parts of the Old World. Their endoparasitic females, which live embedded in the skin of bats, are not uncommon on certain species of the genera Emballonura, Hipposideros and especially of Rhinolophus and Miniopterus. The males, on the other hand, are extremely rare, and have never been taken on bats before. There is a description of the male of Ascodipteron speiserianum only, by Muir (1912), who bred this species in Amboina, Dutch East Indies.


ARTic ◽  
2019 ◽  
Vol 4 ◽  
pp. 167-176
Author(s):  
Risti Puspita Sari Hunowu

This research is aimed at studying the Hunto Sultan Amay Mosque located in Gorontalo City. Hunto Sultan Amay Mosque is the oldest mosque in the city of Gorontalo The Hunto Sultan Amay Mosque was built as proof of Sultan Amay's love for a daughter and is a representation of Islam in Gorontalo. Researchers will investigate the visual form of the Hunto Sultan Amay Mosque which was originally like an ancient mosque in the archipelago. can be seen from the shape of the roof which initially used an overlapping roof and then converted into a dome as well as mosques in the world, we can be sure the Hunto Sultan Amay Mosque uses a dome roof after the arrival of Dutch Colonial. The researcher used a qualitative method by observing the existing form in detail from the building of the mosque with an aesthetic approach, reviewing objects and selecting the selected ornament giving a classification of the shapes, so that the section became a reference for the author as research material. Based on the analysis of this thesis, the form  of the Hunto Sultan Amay mosque as well as the mosques located in the archipelago and the existence of ornaments in the Hunto Sultan Amay Mosque as a decorative structure support the grandeur of a mosque. On the other hand, Hunto Mosque ornaments reveal a teaching. The form of a teaching is manifested in the form of motives and does not depict living beings in a realist or naturalist manner. the decorative forms of the Hunto Sultan Sultan Mosque in general tend to lead to a form of flora, geometric ornaments, and ornament of calligraphy dominated by the distinctive colors of Islam, namely gold, white, red, yellow and green.


2009 ◽  
Vol 3 (2) ◽  
pp. 129-154
Author(s):  
HENRY SPILLER

AbstractThe powerful concept of orientalism has undergone considerable refinement since Edward Said popularized the term with his eponymous book in 1978. Orientalism typically is presented as a totalizing process that creates polar oppositions between a dominating West and a subordinate East. U.S. orientalisms, however, reflect uniquely North American approaches to identity formation that include assimilating characteristics usually associated with the Other. This article explores the complex relationship among three individuals—U.S. composer Charles T. Griffes, Canadian singer Eva Gauthier, and German-trained Dutch East Indies composer Paul J. Seelig—and how they exploited the same Javanese songs to lend legitimacy to their individual artistic projects. A comparison of Griffes's and Seelig's settings of a West Javanese tune (“Kinanti”) provides an especially clear example of how contrasting approaches manifest different orientalisms. Whereas Griffes accompanied the melody with stock orientalist gestures to express his own fascination with the exotic, Seelig used chromatic harmonies and a chorale-like texture to ground the melody in the familiar, translating rather than representing its Otherness. The tunes that bind Griffes, Gauthier, and Seelig are only the raw materials from which they created their own unique orientalisms, each with its own sense of self and its own Javanese others.


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