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In: Current anthropology, Band 55, Heft 4, S. 493-494
ISSN: 1537-5382
In: International journal of cultural property, Band 19, Heft 3, S. 269-312
ISSN: 1465-7317
AbstractThis article analyzes how intangible cultural expressions are re-scripted as national intellectual and cultural property in postcolonial nations such as Indonesia. The mixing of intellectual and cultural property paradigms to frame folkloric art practices as national possessions, termed "intangible property nationalism," is assessed through consideration of Indonesia's 2002 copyright law, UNESCO heritage discourse, and the tutoring of ASEAN officials to use intellectual and cultural property rhetoric to defend national cultural resources. The article considers how legal assumptions are rebuffed by Indonesian regional artists and artisans who do not view their local knowledge and practices as property subject to exclusive claims by individuals or corporate groups, including the state. Producers' limited claims on authority over cultural expressions such as music, drama, puppetry, mythology, dance, and textiles contrast with Indonesian officials' anxieties over cultural theft by foreigners, especially in Malaysia. The case suggests new nationalist uses for heritage claims in postcolonial states.
In: The journal of the Royal Anthropological Institute, Band 13, Heft 1, S. 254-255
ISSN: 1467-9655
In: Journal of Southeast Asian studies, Band 34, Heft 3
ISSN: 1474-0680
In: Ethnos, Band 64, Heft 2, S. 151-169
ISSN: 1469-588X
In: Journal of Southeast Asian studies, Band 27, Heft 2, S. 350-373
ISSN: 1474-0680
Converted by Salvation Army missionaries in the 1920s, Tobaku people in western Central Sulawesi, Indonesia, have made Protestantism indigenous by re-classifying deities and interpreting biblical texts and teachings to support local political, moral, and spiritual expectations. This article discusses twentieth-century changes in deity concepts and ritual practice among the Tobaku.
In: Journal of Southeast Asian studies, Band 27, Heft 1, S. 49-63
ISSN: 1474-0680
During World War II, Japanese soldiers forced highlanders in western Central Sulawesi to operate a mica mine. Questions about the mine's purpose are clarified by examining mica's strategic uses for wartime electronics. Accounts of the occupation by highlanders contribute to understanding changes in their post-war religious and ethnic identities.
In: Journal of Southeast Asian studies, Band 27, Heft 1, S. 49
ISSN: 0022-4634
In: Journal of Southeast Asian studies, Band 27, Heft 2, S. 350
ISSN: 0022-4634
In: Journal of Southeast Asian studies, Band 27, Heft 1: The Japanese occupation in Southeast Asia, S. 49-63
ISSN: 0022-4634
World Affairs Online
In: Pacific affairs: an international review of Asia and the Pacific, Band 75, Heft 1, S. 148
ISSN: 1715-3379
In: Program for Southeast Asian Studies monograph series
In: Cornell Modern Indonesia Project
In: 32
In 1945, Sukarno declared that the new Indonesian republic would be grounded on monotheism, while also insisting that the new nation would protect diverse religious practice. The essays in Religious Pluralism in Indonesia explore how the state, civil society groups, and individual Indonesians have experienced the attempted integration of minority and majority religious practices and faiths across the archipelagic state over the more than half century since Pancasila. The chapters in Religious Pluralism in Indonesia offer analyses of contemporary phenomena and events; the changing legal and social status of certain minority groups; inter-faith relations; and the role of Islam in Indonesia's foreign policy. Amidst infringements of human rights, officially recognized minorities—Protestants, Catholics, Hindus, Buddhists and Confucians—have had occasional success advocating for their rights through the Pancasila framework. Others, from Ahmadi and Shi'i groups to atheists and followers of new religious groups, have been left without safeguards, demonstrating the weakness of Indonesia's institutionalized "pluralism."
In: Cornell modern Indonesia project
"Addresses the state of religious pluralism in the post-Suharto era (1965-1998) with case-studies from across the religious spectrum (Animism, Buddhism, Christianity, Confucianism, Hinduism, and Islam) and across the social sciences. The volume opens a number of windows on how the state, its government bodies, civil society groups, and individuals have experienced the five principles of Pancasila as a framework for the attempted integration of minorities and majorities across the archipelagic state"--
World Affairs Online