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Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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1

Vandenberg, Andrew, and Nazrina Zuryani, eds. Security, Democracy, and Society in Bali. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-5848-1.

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2

Aswin. Arsitektur & kebudayaan Bali kuno. Denpasar, Bali: Kerjasama CV. Bali Media Adhikarsa [dan] Udayana University Press, 2009.

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3

Pura Besakih: Temple, religion and society in Bali. Leiden: KITLV, 2002.

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4

The changing world of Bali: Religion, society and tourism. New York: Routledge, 2005.

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5

Fertility decline in a traditional society: The case of Bali. [Canberra, ACT]: Dept. of Demography, Australian National University, 1986.

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6

Pertemuan, Lembaga Pengkajian Budaya Bali. Pertemuan Tahunan lembaga Pengkajian Budaya Bali, Society for Balinese Studies, 1990. Denpasar: Lembaga Pengkajian Budaya Bali, 1991.

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7

Lembaga Pengkajian Budaya Bali. Pertemuan. Pertemuan Tahunan Lembaga Pengkajian Budaya Bali (Society for Balinese Study), 1992. Denpasar: Lembaga Pengkajian Budaya Bali, 1992.

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8

Zaenuddin, Dundin. Co-produksi & sinergisme: Reformasi hubungan masyarakat dan pemerintah : studi kasus di Provinsi Bali. Jakarta: Lembaga Ilmu Pengetahuan Indonesia, 2007.

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9

Burials, texts and rituals: Ethnoarchaeological investigations in north Bali, Indonsia. Göttingen: Universitätsverlag Göttingen, 2008.

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10

Azzaroni, Giovanni. Società e teatro a Bali. Bologna: CLUEB, 1994.

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11

Triwibowo, Darmawan. Gerakan sosial: Wahana civil society bagi demokratisasi. Jakarta: LP3ES, 2006.

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12

Dosti, Hasan. Një jetë për çështjen shqiptare. [Albania]: Botart, 2008.

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13

The Audubon Society field guide to the bald eagle. Seattle, Wash: Sasquatch Books, 1991.

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14

Sadiku, Riza. Hafëz Jusuf Azemi: Një Jetë për Kauzën Shqiptare në Mërgim (1944-2011). Prishtinë: Riza Rrahim Sadiku, 2012.

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15

Zaimi, Bardhyl. Flamurtari i Shqiptarisë. Tetovë: Arbëria Design, 2012.

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16

Kaso, Tanush. Hamit Matjani midis legjendës dhe të vërtetës: Qëndresa e armatosur kundër komunizmit. Tiranë: "Enrico Kuça", 2008.

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17

Orth, Martha Beggs. The house that John built: An account of the Ball-Sellers House, Arlington, Virginia, owned by the Arlington Historical Society. Arlington, Va: M.B. Orth, 1993.

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18

Le baron Bich: Un homme de pointe. [Paris]: Perrin, 2001.

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19

Warsilah, Henny. Transformasi sosial masyarakat kelas menengah dan upaya pengelolaan pendidikan politik bagi masyarakat bawah: Studi kasus kelompok Ornop di Pekanbaru, Riau dan Padang, Sumatera Barat. Jakarta: Lembaga Ilmu Pengetahuan Indonesia, Puslit Kemasyarakatan dan Kebudayaan, 2002.

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20

Lynne, Elizabeth, and Adams Cassandra, eds. Alternative construction: Contemporary natural building methods. Hoboken, NJ: John Wiley, 2005.

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21

Lynne, Elizabeth, and Adams Cassandra, eds. Alternative construction: Contemporary natural building methods. New York: Wiley, 2000.

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22

Québec, Société de construction de. Société de construction de Québec: Incorporée par un acte de la législature provinciale en 1849, dans le but d'aider les personnes qui en font partie à acquérir les propriétés foncières ou à bail emphitéotique .. [Québec?: s.n.], 1987.

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23

Setyadi, Yulianto Bambang. Tradisi peziarahan pada petilasan pertapaan Panembahan Senopati di Kahyangan Dlepih dan dampaknya bagi masyarakat sekitarnya: Laporan penelitian = Pilgrimage tradition at former of Panembahan Senopati hermitage in Kahyangan Dlepih and the effect for it's [sic] society. [Surakarta]: Pusat Studi Budaya & Perubahan Sosial, Universitas Muhammadiyah Surakarta, 2000.

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24

Geertz, H., ed. State and Society in Bali. BRILL, 1991. http://dx.doi.org/10.1163/9789004488144.

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25

Jr, Fred B. Eiseman. Bali Sekala and Niskala: Essays on Society, Tradition, & Craft (Bali - Sekala & Niskala). Periplus Editions, 1989.

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26

Howe, Leo. Changing World of Bali: Religion, Society and Tourism. Taylor & Francis Group, 2009.

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27

Howe, Leo. Changing World of Bali: Religion, Society and Tourism. Taylor & Francis Group, 2006.

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28

Howe, Leo. Changing World of Bali: Religion, Society and Tourism. Taylor & Francis Group, 2006.

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29

Howe, Leo. Changing World of Bali: Religion, Society and Tourism. Taylor & Francis Group, 2006.

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30

Belo, Jane. Bali: Temple Festival (American Ethnological Society Monographs No. 22). AMS Press, 1998.

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31

Vandenberg, Andrew, and Nazrina Zuryani. Security, Democracy, and Society in Bali: Trouble with Protection. Palgrave Macmillan, 2020.

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32

Vandenberg, Andrew, and Nazrina Zuryani. Security, Democracy, and Society in Bali: Trouble with Protection. Springer Singapore Pte. Limited, 2021.

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33

State and society in Bali: Historical textual and anthropological approaches. Leiden: KITLV Press, 1991.

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34

Jane, Belo. Bali: Rangda and Barong (American Ethnological Society Monographs No. 16). AMS Press, 1988.

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35

Custodians of the Sacred Mountains: Culture and Society in the Highlands of Bali. University of Hawaii Press, 2002.

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36

Reuter, Thomas A. Custodians of the Sacred Mountains: Culture and Society in the Highlands of Bali. University of Hawaii Press, 2002.

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37

Hauser-Schäublin, Brigitta. Burials, Texts and Rituals: Ethnoarchaeological Investigations in North Bali, Indonesia. Universitätsverlag Göttingen, 2008.

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38

The House of Our Ancestors: Precedence and Dualism in Highland Balinese Society. Kitlv Press, 2003.

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39

International Congress of Ophthalmology Glaucoma Society (Corporate Author) and Gunter K. Krieglstein (Editor), eds. Glaucoma Update Iv/Glaucoma Society of the International Congress of Opthamology, Bali, March 1990 (International Congress of Ophthalmology//Proceedings). Springer, 1991.

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40

Gaol, Ford Lumban, Natalia Filimonova, Irina Frolova, and Ignatova Tatiana Vladimirovna. Inclusive Development of Society: Proceedings of the 6th International Conference on Management and Technology in Knowledge, Service, Tourism and Hospitality , October 6-7 and December 15-16, 2018, Bali, Indonesia, and December 15-16, 2018, Rostov-On-Don, Russia. Taylor & Francis Group, 2020.

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41

Gaol, Ford Lumban, Natalia Filimonova, Irina Frolova, and Ignatova Tatiana Vladimirovna. Inclusive Development of Society: Proceedings of the 6th International Conference on Management and Technology in Knowledge, Service, Tourism and Hospitality , October 6-7 and December 15-16, 2018, Bali, Indonesia, and December 15-16, 2018, Rostov-On-Don, Russia. Taylor & Francis Group, 2020.

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42

Gaol, Ford Lumban, Natalia Filimonova, Irina Frolova, and Ignatova Tatiana Vladimirovna. Inclusive Development of Society: Proceedings of the 6th International Conference on Management and Technology in Knowledge, Service, Tourism and Hospitality , October 6-7 and December 15-16, 2018, Bali, Indonesia, and December 15-16, 2018, Rostov-On-Don, Russia. Taylor & Francis Group, 2020.

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43

Gaol, Ford Lumban, Natalia Filimonova, Irina Frolova, and Ignatova Tatiana Vladimirovna. Inclusive Development of Society: Proceedings of the 6th International Conference on Management and Technology in Knowledge, Service, Tourism and Hospitality , October 6-7 and December 15-16, 2018, Bali, Indonesia, and December 15-16, 2018, Rostov-On-Don, Russia. Taylor & Francis Group, 2020.

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44

Gaol, Ford Lumban, Natalia Filimonova, Irina Frolova, and Ignatova Tatiana Vladimirovna. Inclusive Development of Society: Proceedings of the 6th International Conference on Management and Technology in Knowledge, Service, Tourism and Hospitality , October 6-7 and December 15-16, 2018, Bali, Indonesia, and December 15-16, 2018, Rostov-On-Don, Russia. Taylor & Francis Group, 2020.

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45

The Honor of the company of [Miss Lana Boyd] is requested at a ball to be given by the St. George's Society: At the St. John Hotel, on Monday evening .. [S.l: s.n., 1986.

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46

Patterson, W. B. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198793700.003.0001.

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Reformers in England saw losses as well as gains in the Reformation. John Leland and John Bale recorded the contents of monastic libraries. Matthew Parker recovered manuscripts from the past. The Elizabethan Society of Antiquaries, comprised of lawyers, scholars, and country gentlemen, developed methods of ascertaining accurate information about the past. William Camden, the author of Annals of Elizabeth (1615, Latin) and Britannia (1586, Latin), wrote a new kind of history: dispassionate, based on reliable evidence, and concerned with changes in society. Fifty years after Camden’s lifetime, Thomas Fuller followed methods and approaches that the antiquaries and their successors employed, while developing ideas very much his own.
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47

Greta, Slavik, and Geological Society of Nevada, eds. Geological Society of Nevada 1985 meeting and fall field trip road log: Alligator Ridge Mine, Little Bald Mountain Mine, Buckhorn Mine. [Reno]: The Society, 1985.

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48

Mac Suibhne, Breandán. The Judge between God and Man. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198738619.003.0008.

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Men who did not stand trial in spring 1857 appeared at that year’s summer assizes. By then, the parish priest of Glenties had come to an arrangement with the authorities: the men would plead guilty to membership of the Ribbon Society, but be released on giving bail and taking the oath of allegiance. The priest’s long-remembered intervention in the case was part of an increasingly subtle and determined response by the diocese of Raphoe to the Mollies. That response included the appointment of a third curate to Ardara who immediately established a confraternity and commenced fundraising for a chapel in a neglected section of the parish. Missions and religious instruction in national schools also served to orient the young to chapel.
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49

Wahyudhi, Nostalgiawan, ed. Many Faces of Political Islam in the Middle East: Arah Baru Gerakan Politik Islam Pasca-Arab Spring. LIPI PRESS, 2020. http://dx.doi.org/10.14203/press.294.

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Arab spring membawa perubahan besar pada politik Timur Tengah. Banyak yang berharap bahwa Arab spring bukan hanya revolusi Arab jilid dua setelah revolusi Iran pada tahun 1979, tetapi merupakan era baru kebangkitan demokratisasi di Timur Tengah yang akan memberi ruang bagi gerakan politik Islam berpartisipasi secara terbuka di ranah publik. Sarjana-sarjana studi Islam beranggapan bahwa Arab spring merupakan jembatan menuju “Islamist winter”. Islamist winter diartikan dengan ketakutan dunia akan tumbuhnya kalangan Islamis menguasai kekuasaan di dunia Arab.[1] Hal ini mengarah pada notasi apakah radikalisme Islam akan tumbuh di Timur Tengah? Gerakan Arab spring bukanlah gelombang statis. Politik Timur Tengah senantiasa bergerak secara dinamis. Kemenangan Muhammad Mursi di Mesir, kekuasaan Receep Tayyep Erdogan yang semakin kuat di Turki, kemenangan Ennahda di Tunisia, dan bangkitnya Ikhwanul Muslimin secara terbuka hampir di semua negara yang dilanda Arab spring tidaklah secara linier di konotasikan sebagai kebangkitan radikalisme Islam di Timur Tengah. Sebagaimana Asef Bayat mengatakan bahwa Arab spring merupakan momentum baru bagi transformasi menuju post-Islamism, dimana sebuah gejala baru yang merupakan the fusion of religiousity and rights, faithy and freedom, Islam and liberty, as an attempt to trancend Islamism by building a pious society within non-religious state.[2] Pada posisi ini Asef Bayat memiliki standing position yang berbeda dengan Olivier Roy, dimana Roy mempercayai gerakan politik Islam di dunia Islam tidak akan pernah berhasil karena konsep yang diajukan bersifat utopia. Dalam bukunya tentang The Failure of Political Islam, Roy menggambarkan berakhirnya suatu periode dan dimulainya babak baru dari periode lain, bahwa politik Islam tidak diterima bahkan oleh masyarakat Islam itu sendiri.[3] Over generalisasi yang dilakukan oleh Roy mendapatkan kritikan akademis yang luas, dan bagi Asef Bayat hal ini bentuk simplifikasi Roy terhadap dinamisnya perkembangan politik Islam dari masa ke masa. Konsep yang diajukan oleh Asef Bayat tentang post-Islamism memberikan makna bahwa politik Islam secara substansial tidak mati tetapi bertransformasi secara lebih terbuka untuk membangun masyarakat yang relijius ditengah sistem politik yang lebih demokratis dan sekuler. Namun demikian, temuan di buku ini tidak membenarkan semua klaim tentang gejala post-Islamism. Kudeta militer terhadap Muhammad Mursi memunculkan kekuasaan militer yang otoritarian di Mesir, runtuhnya Moammar Khadafi memunculkan perang dua pemerintahan (dawn dan tripoli) di Libya, perpecahan di Irak dan Suriah yang tak kunjung selesai, Yaman yang bergejolak, negara-negara Teluk yang semakin memproteksi diri dari Ikhwanul Muslimin yang dianggap organisasi teroris, hingga blockade Arab Saudi terhadap Qatar. Arab spring berujung pada harapan kosong akan harapan Timur Tengah yang lebih demokratis, karena Arab spring berhasil menumbuhkan demokrasi hanya di satu negara, Tunisia, tempat dimana gelombang demokratisasi itu dimulai. Fenomena ini kami namakan dengan backward bending. Arab spring secara umum tidak menumbuhkan demokrasi (kecuali di Tunisia), justru menjadi arus balik bagi tumbuhnya otoritarianisme baru di Timur Tengah. Kegagalan Arab spring dalam menumbuhkan iklim demokrasi di Timur Tengah merupakan fenomena Arab exceptionalism, dimana dunia Arab secara politik dan kultural lebih sulit untuk menerima demokrasi. Praktik-praktik politik dan kekuasaan otoriter (dinasti) yang telah mengakar di Timur Tengah, tidak bisa diubah serta merta dengan jalur revolusi atau regime change. Jika negara tersebut memiliki kekuatan elit tunggal yang kuat maka re-enforcement politik secara top-down akan terjadi untuk menguasai masyarakat; atau jika tidak polarisasi kekuatan politik bersifat lebih merata maka aktor-aktor politik akan saling menguasai satu sama lain dalam konflik sipil yang panjang dan berdarah. Tunisia berhasil menumbuhkan demokrasi setelah revolusi dan regime change karena transformasi nilai-nilai demokrasi di negara bekas jajahan perancis itu sudah tumbuh sejak sebelum terjadinya Arab spring. Struktur politik, sosial dan budaya masyarakat di negara francophone tersebut lebih siap menerima perubahan ke arah yang demokratis. Demokratisasi ini mengubah satu wajah politik Islam di Tunisia menjadi lebih terbuka dan moderat. Gerakan politik Islam terbesar di Tunisia, Ennahda, melakukan transformasi dari gerakan radikal menjadi partai politik dengan menjadikan Turki sebagai prototype dibandingkan apa yang dilakukan Mursi di Mesir. Hal ini tidak hanya berlaku di Tunisia. Perubahan sosial dan politik di Timur Tengah yang terjadi paska Arab spring berkorelasi dengan munculnya berbagai wajah-wajah baru gerakan politik Islam. Keniscayaan ini tumbuh karena politik Islam bersifat responsif terhadap perubahan sosial dan politik di lingkungannya. Selamat membaca.
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50

Life of the Rev. Thomas Charles, B. A. of Bala: Promotor of Charity & Sunday Schools, Founder of the British and Foreign Bible Society, etc; Volume 1. Creative Media Partners, LLC, 2018.

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