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Dissertations / Theses on the topic 'Dayak (Indonesian people)|'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Sillander, Kenneth. "Acting authoritatively : how authority is expressed through social action among the Bentian of Indonesian Borneo /." Helsinki : University of Helsinki, 2004. http://ethesis.helsinki.fi/julkaisut/val/sosio/vk/sillander/actingau.pdf.

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2

Reed, Carl A. "Toward a contextualized worship among the Dyaks of West Kalimantan, Indonesia." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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3

Davidson, Jamie Seth. "Violence and politics in West Kalimantan, Indonesia." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/10787.

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4

Sukandar, Rudi. "NEGOTIATING POST-CONFLICT COMMUNICATION: A CASE OF ETHNIC CONFLICT IN INDONESIA." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1178895788.

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5

Simon, Gregory Mark. "Caged in on the outside identity, morality, and self in an Indonesian Islamic community /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2007. http://wwwlib.umi.com/cr/ucsd/fullcit?p3258824.

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Thesis (Ph. D.)--University of California, San Diego, 2007.
Title from first page of PDF file (viewed June 8, 2007). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 629-644).

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6

Purnomo, Setianingsih, University of Western Sydney, Faculty of Visual and Performing Arts, and Department of Art History and Criticism. "The voice of muted people in modern Indonesian art." THESIS_FVPA_XXX_Purnomo_S.xml, 1995. http://handle.uws.edu.au:8081/1959.7/661.

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This research into Indonesian socialist-realism art, examines how art has shaped the political and social environments of the new order government. This text examines contemporary artists’ attitudes toward social commitment and social commentary during the period 1980-1995. Conflicting views of contemporary Indonesian artists were obtained from research undertaken in Indonesia in 1995. In this thesis, the problem is raised that Indonesian socialist-realism art is not only a style of art for contemporary Indonesian artists, but also as a union of artists’ attitudes towards Indonesian society. This argument is used to further understand modern Indonesian art from the ‘inner’ point of view
Master of Arts (Hons)

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7

Simadibrata, Marcellus. "Small bowel diseases causing chronic diarrhea in Indonesian people." Jakarta : Amsterdam : Publishing Unit of Internal Medicine, Faculty of Medicine, University of Indonesia ; Universiteit van Amsterdam [Host], 2002. http://dare.uva.nl/document/86145.

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8

Purnomo, Setianingsih. "The voice of muted people in modern Indonesian art." Thesis, View thesis, 1995. http://handle.uws.edu.au:8081/1959.7/661.

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This research into Indonesian socialist-realism art, examines how art has shaped the political and social environments of the new order government. This text examines contemporary artists’ attitudes toward social commitment and social commentary during the period 1980-1995. Conflicting views of contemporary Indonesian artists were obtained from research undertaken in Indonesia in 1995. In this thesis, the problem is raised that Indonesian socialist-realism art is not only a style of art for contemporary Indonesian artists, but also as a union of artists’ attitudes towards Indonesian society. This argument is used to further understand modern Indonesian art from the ‘inner’ point of view

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9

Purnomo, Setianingsih. "The voice of muted people in modern Indonesian art /." View thesis, 1995. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030917.111403/index.html.

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10

Widinarsih, Dini. "Creating welcoming communities: Indonesian people with disabilities speak out." Thesis, Curtin University, 2018. http://hdl.handle.net/20.500.11937/74923.

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This is a qualitative participatory action research project conducted with a total of 43 Indonesian people with disabilities/PWDs, spanning one year. The original contributions of this study were the definition of disability awareness and disability awareness-raising, the disability awareness video guidelines, and the development of a disability awareness video based on those guidelines. These are the first definition, guidelines, and video that were created by Indonesian PWDs based on the social model of disability.

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11

Hidayat, Jazak Akbar. "Imagined Indonesian Indigeneity and the Meratus People: A Postcolonial Interrogation." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/18985.

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There is a growing indigenous movement in Indonesia linked to global activism led by NGOs advocating on behalf of local traditional communities experiencing injustice and marginalisation. However, rather than taking indigeneity for granted, understood as a fixed category or inherent identity, this research critically interrogates the application of the concept in Indonesia. Often conceptions about non-indigeneity and indigeneity are viewed as dominant discourses that have been imposed on the voiceless local traditional communities. In contrast, this study seeks to give a voice to local people through a focus on representation. In doing so, the research has been conducted through a postcolonial perspective, and aims to contribute to knowledge about how indigeneity is produced, reproduced and resisted in postcolonial contexts and through engagements between communities, NGOs and the state. This research explores indigenous identity construction and examines the practices of representation through political, social and cultural dialectics within certain historical moments. The main question raised in this thesis is: How have NGOs influenced the representation of local traditional communities through the discourses of indigenous activism? The concept of representation goes beyond a simple notion of ‘being existentially represented’, prompting an interrogation to which the local voices of the people were made to be ‘self-representing’. In order to explore this question, an in-depth study was undertaken with local communities in the Meratus Mountains of South Kalimantan province. The fieldwork involved an exploration of community members’ constructions of indigeneity and the production of indigenous identity through the masyarakat adat movement in Indonesia and NGO activism. This research incorporates postcolonial perspectives into interrogations of indigeneity, as well as engages in a close examination of representation. The Meratus study has therefore involved developing an innovative analytic strategy for understanding the complexity of indigeneity. This was achieved by drawing on postcolonial and poststructural theories, which found that the production of indigeneity is a fluid, imaginary identity that, when embraced in strategic ways, depends on local communities’ capacity to hybridise representational impositions from external forces.

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12

Thomson, Larry Kenneth. "The effect of the Dayak worldview, customs, traditions, and customary law (adat-istiadat) on the interpretation of the Gospel in West Kalimantan, Indonesian Borneo." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ54506.pdf.

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13

Harple, Todd S. "Controlling the dragon : an ethno-historical analysis of social engagement among the Kamoro of South-West New Guinea (Indonesia Papua/Irian Jaya)." View thesis entry in Australian Digital Theses Program, 2000. http://thesis.anu.edu.au/public/adt-ANU20030401.173221/index.html.

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14

Suwana, Fiona. "Digital media and Indonesian young people: Building sustainable democratic institutions and practices." Thesis, Queensland University of Technology, 2018. https://eprints.qut.edu.au/117670/2/Fiona_Suwana_Thesis.pdf.

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In Indonesia digital media practices have enabled more young people than ever before to participate in civic and political activism, but there is little knowledge about the processes, motivations, and literacies that these young people need for their participation. This thesis aims to investigate how Indonesian young people have been able to utilize digital media for civic engagement and political participation to support democracy in Indonesia. This research focuses on Indonesian young people and includes interviews with activists, politicians, and government staff that were involved in the Save KPK Movement 2015, as well as interviews and focus group discussions with university or college students in five universities and one college in or near Jakarta. This research revealed factors that affect young people’s digital media literacy and activism, as well as motivations and deterrents for being politically active in ways that support democratic practices and institutions in Indonesia.

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15

Setitit, Alloysius. "A Roman-Indonesian rite of ordination a commentary and evaluation /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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16

Curtis, Richard A. "People, poets, puppets: popular performance and the wong cilik in contemporary Java." Thesis, Curtin University, 1997. http://hdl.handle.net/20.500.11937/2098.

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Many studies have analysed the ways in which the dominant forces of state and capital are shaping contemporary Indonesian political economy, social relations and cultural production. More and more of such studies have evaluated the significance of the "middle class(es)" as a burgeoning social force. Few studies specifically address the social agency of the subordinated classes, the bulk of Indonesia's population, identified as the wong cilik in this study. Only recently have some scholars begun to take seriously the rapid formation of an urban working class as an increasingly important component in Indonesian social dynamics. An underlying assumption of this study is that cultural production, in particular, popular performance, is an important window on, and component of, wong cilik social agency. This assumption is pursued by observing three principal sites of cultural contestation, poetry, the shadow play, wayang kulit, and "modem" theatre. These three, often overlapping sites, are set within a broad survey of popular performance in Java, followed by a regional focus on Tegal, located on the north west coast of Central Java.A bias in analysis towards the more formal and visible aspects of cultural production, such as performance text and conventions, has led to a distortion and insufficient recognition of wong cilik social agency. The first task of this study, therefore, is to develop a better approach to identifying and evaluating wong cilik cultural agency. The approach for which we are looking demands attention be given to the less formal aspects and social context of popular performance. Here, the relationship between performance and audience is central to identifying the cultural agency of the wong cilik. Depending on the surrounding social relations which constitute the performance, space can exist for wong cilik control over cultural production and meaning through audience participation.During the course of a performance the social significance of its changing nature is closely associated with changes in audience composition and involvement. An absent, indifferent, sometimes hostile, wong cilik audience can undermine the potential of formal moments to reinforce dominant ideologies and social relations. Conversely, heightened audience participation often characterises the informal moments of a performance. The possibility of social potency is greatest in these moments of close affinity between wong cilik audience and performance. This is apparent in the relationship between audience and dalang (puppeteer) in many local performances of wayang kulit. The informal 'comic interlude', in particular, can provide opportunity for the articulation of shared meanings and concerns between the predominantly wong cilik audience and sympathetic dalang, dependent on their patronage and coming from a similar socio-economic background.As part of the intelligentsia, the dalang, as with other cultural workers, has an important, often ambiguous, role in determining the significance of cultural production for the wong cilik. Here, it is important to recognise that the cultural workers, themselves, and their performances are socially constituted. In a study on theatre in Tegal observations of audience participation assist greatly in evaluating the effectiveness or sincerity in representing or asserting wong cilik sentiment in "modern" theatre and populist wayang mbeling. In general, this focus on audience participation helps situate popular performances in their surrounding social relations. This approach helps avoid elitist or essentialist tendencies that may occur from an over emphasis on the idealised characteristics and conventions of cultural forms or genres.

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17

Annink, Carol F. "Learning minority status : a qualitative study of the educational experiences of Indonesian-Dutch people /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu148784448589739.

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18

Sidebotham, Bruce Thomas. "Teaching and communicating cross-culturally a case study /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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19

Curtis, Richard A. "People, poets, puppets: popular performance and the wong cilik in contemporary Java." Curtin University of Technology, School of Social Sciences and Asian Languages, 1997. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=11257.

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Many studies have analysed the ways in which the dominant forces of state and capital are shaping contemporary Indonesian political economy, social relations and cultural production. More and more of such studies have evaluated the significance of the "middle class(es)" as a burgeoning social force. Few studies specifically address the social agency of the subordinated classes, the bulk of Indonesia's population, identified as the wong cilik in this study. Only recently have some scholars begun to take seriously the rapid formation of an urban working class as an increasingly important component in Indonesian social dynamics. An underlying assumption of this study is that cultural production, in particular, popular performance, is an important window on, and component of, wong cilik social agency. This assumption is pursued by observing three principal sites of cultural contestation, poetry, the shadow play, wayang kulit, and "modem" theatre. These three, often overlapping sites, are set within a broad survey of popular performance in Java, followed by a regional focus on Tegal, located on the north west coast of Central Java.A bias in analysis towards the more formal and visible aspects of cultural production, such as performance text and conventions, has led to a distortion and insufficient recognition of wong cilik social agency. The first task of this study, therefore, is to develop a better approach to identifying and evaluating wong cilik cultural agency. The approach for which we are looking demands attention be given to the less formal aspects and social context of popular performance. Here, the relationship between performance and audience is central to identifying the cultural agency of the wong cilik. Depending on the surrounding social relations which constitute the performance, space can exist for wong cilik control over cultural production and meaning ++
through audience participation.During the course of a performance the social significance of its changing nature is closely associated with changes in audience composition and involvement. An absent, indifferent, sometimes hostile, wong cilik audience can undermine the potential of formal moments to reinforce dominant ideologies and social relations. Conversely, heightened audience participation often characterises the informal moments of a performance. The possibility of social potency is greatest in these moments of close affinity between wong cilik audience and performance. This is apparent in the relationship between audience and dalang (puppeteer) in many local performances of wayang kulit. The informal 'comic interlude', in particular, can provide opportunity for the articulation of shared meanings and concerns between the predominantly wong cilik audience and sympathetic dalang, dependent on their patronage and coming from a similar socio-economic background.As part of the intelligentsia, the dalang, as with other cultural workers, has an important, often ambiguous, role in determining the significance of cultural production for the wong cilik. Here, it is important to recognise that the cultural workers, themselves, and their performances are socially constituted. In a study on theatre in Tegal observations of audience participation assist greatly in evaluating the effectiveness or sincerity in representing or asserting wong cilik sentiment in "modern" theatre and populist wayang mbeling. In general, this focus on audience participation helps situate popular performances in their surrounding social relations. This approach helps avoid elitist or essentialist tendencies that may occur from an over emphasis on the idealised characteristics and conventions of cultural forms or genres.

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20

Rais, Zaʾim. "The Minangkabau traditionalists' response to the modernist movement." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26316.

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This thesis studies the response of the traditionalist Muslim groups of Minangkabau, Indonesia, to the modernist movement of the early decades of this century. In their effort to lay the foundations of a rational and progressive Muslim society and rediscovery the true ethics of Islam, the modernists had called for fresh ijtihad. The traditionalists rejected the possibility, or necessity, of new ijtihad and insisted that Islam had been perfectly articulated in the authoritative works of the scholars, especially those of the four schools of law, and that every Muslim must simply adhere to them. The traditionalists argued that the methods of the modernists' not only endangered the authority of the four schools, they threatened to undermine the age-old notion of a harmonious balance between Islam and adat, the two ideological foundations of Minangkabau society. To the traditionalists, therefore, the struggle against the modernists was at once a defense of the classical schools of law and of the harmony of Islam and adat in Minangkabau.

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21

Giay, Benny. "Zakheus Pakage and his communities indigenous religious discourse, socio-political resistance, and ethnohistory of the Me of Irian Jaya /." [Indonesia] : UNIPA-ANU-UNCEN PapuaWeb Project, 2002. http://www.papuaweb.org/dlib/s123/giay/%5Fphd.html.

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22

Gunawan, Agung. "The contribution of a western understanding of shame and pastoral responses to it for Indonesian people." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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23

Archer, John. "A church planting strategy for Lombok." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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24

Wimsett, Laura. "Moving nations: National and religious identity of people out-of-place. The Indonesian Christian Church in Perth." Thesis, Wimsett, Laura (1999) Moving nations: National and religious identity of people out-of-place. The Indonesian Christian Church in Perth. Honours thesis, Murdoch University, 1999. https://researchrepository.murdoch.edu.au/id/eprint/49345/.

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Identity is often theorised in Cultural Studies, but is less frequently contextualised and historicised. Much can be gained from examining identity formations through the micro-history of place. I have utilised the concept of Moving Nations to examine the formation of the Indonesian Christian Church (ICC) in Applecross, Western Australia. The term Moving Nations encompasses three key concepts. Firstly, the phrase denotes migration from one nation to another. Secondly, it encompasses the idea of moving a nation from one place to another, sometimes described as a migrant diaspora. Thirdly, the concept reveals the flexible, changeable and esoteric nature of national boundaries. Each of these notions impact upon, and frequently displace, the Subject. How do people negotiate the problem of Moving Nations? By probing the experiences of a specific community, and by drawing on my own experience in both migrating and living as a foreign national in another land, I have been able to investigate the questions posed through Moving Nations. I am indebted to ICC for the insight into migrant and diasporic politics. Defined both by nation and religion, discussion of ICC resonates with questions of identity. My own migration from England to Australia, and the year I spent studying in Indonesia during 1995-1996, also bring into play issues of Australian national identity and Whiteness. Pieced together, these elements form an image of Moving Nations, the microcosms which together create our post-modem society.

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25

Ida, Rachmah. "Watching Indonesian sinetron: imagining communities around the television." Thesis, Curtin University, 2006. http://hdl.handle.net/20.500.11937/2385.

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This thesis is about the everyday cultural practices of communal television viewing by urban kampung people. It challenges the institutional frameworks and constructs about the television audience. To achieve this, the thesis looks at the cultural context of the television set and its uses in urban kampung households and the neighbourhood system. Studies on urban kampung community in Indonesia so far have focused on the socio-economic and cultural practices of the people in relation to state ideological matters (e.g. Guinness, 1989; Sullivan, 1994; Brenner, 1998). This thesis is an attempt to extend the investigation about the cultural practices of the kampung community in relation to media use in the era of competitive private television in the early 2000s. As those kampung people have existentially engaged in fashioning their own lives neither as rural subjects nor urban/ity subjects, their narratives in responding to televised images and representations (of women in particular) shape the particularity of the cultural scene of these marginalized subjects. Taking up their social economic background and the particularities of socio-cultural circumstances of the kampung, this present study takes a close look into the day-to-day communal viewing practice of the kampung female viewers of the most-watched local program on Indonesian television, that is sinetron (television drama).Extending the argument of Ien Ang and others into the Indonesian context, the thesis concludes that the national television audience as a unified, atomistic and controllable entity, as is institutionally imagined, does not exist. Rather, watching television, particularly among the urban middle to lower class community, is a discursive practice overwhelmingly showing the diverse, particular, and unpredictable attitudes, which challenge the account of 'the audience' that characterises the industry, the state and, ironically, also the intellectual critical knowledge producers.

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26

Lipoeto, Nur Indrawaty 1963. "Minangkabau traditional diet and cardiovascular disease risk in West Sumatra, Indonesia." Monash University, Monash Asia Institute, 2001. http://arrow.monash.edu.au/hdl/1959.1/8508.

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27

McIntosh, John A. "Primary documents in Reformation theology for Batak theological students a class syllabus /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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28

Lay, Freddy. "An ethnography of the rural Javanese in East Java." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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29

Ida, Rachmah. "Watching Indonesian sinetron: imagining communities around the television." Curtin University of Technology, Dept. of Media and Information, 2006. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=17833.

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This thesis is about the everyday cultural practices of communal television viewing by urban kampung people. It challenges the institutional frameworks and constructs about the television audience. To achieve this, the thesis looks at the cultural context of the television set and its uses in urban kampung households and the neighbourhood system. Studies on urban kampung community in Indonesia so far have focused on the socio-economic and cultural practices of the people in relation to state ideological matters (e.g. Guinness, 1989; Sullivan, 1994; Brenner, 1998). This thesis is an attempt to extend the investigation about the cultural practices of the kampung community in relation to media use in the era of competitive private television in the early 2000s. As those kampung people have existentially engaged in fashioning their own lives neither as rural subjects nor urban/ity subjects, their narratives in responding to televised images and representations (of women in particular) shape the particularity of the cultural scene of these marginalized subjects. Taking up their social economic background and the particularities of socio-cultural circumstances of the kampung, this present study takes a close look into the day-to-day communal viewing practice of the kampung female viewers of the most-watched local program on Indonesian television, that is sinetron (television drama).
Extending the argument of Ien Ang and others into the Indonesian context, the thesis concludes that the national television audience as a unified, atomistic and controllable entity, as is institutionally imagined, does not exist. Rather, watching television, particularly among the urban middle to lower class community, is a discursive practice overwhelmingly showing the diverse, particular, and unpredictable attitudes, which challenge the account of 'the audience' that characterises the industry, the state and, ironically, also the intellectual critical knowledge producers.

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30

Kushnick, Geoffrey C. "Parent-offspring conflict among the Karo of North Sumatra /." Thesis, Connect to this title online; UW restricted, 2006. http://hdl.handle.net/1773/6453.

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31

Adams, Kathleen Marie. "Carving a new identity : ethnic and artistic change in Tana Toraja, Indonesia /." Thesis, Connect to this title online; UW restricted, 1988. http://hdl.handle.net/1773/6448.

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32

Sobandi, Khairu Roojiqien. "Symbolic politics and the Acehnese ethnic war in Indonesia." Laramie, Wyo. : University of Wyoming, 2009. http://proquest.umi.com/pqdweb?did=1939351941&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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33

Love, Richard Deane. "The theology of the kingdom of God a model for contextualization and holistic evangelism among the Sundanese with special reference to the spirit realm /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1992.
Each volume has separate title: v. 1. Understanding the Sundanese worldview with special reference to the spirit realm--v.2. The theology of the kingdom of God--v.3. Ilmu kerajaan Allah = Bible studies on the kingdom of God. Includes bibliographies.

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34

Pitana, I. Gde. "In search of difference origin groups, status and identity in contemporary Bali /." Online version, 1997. http://bibpurl.oclc.org/web/23850.

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35

Godschalk, Jan Anthonie. "Sela Valley : an ethnography of a Mek society in the Eastern Highlands, Irian Jaya, Indonesia /." Amsterdam : Vrije Universiteit, 1993. http://www.papuaweb.org/dlib/s123/godschalk/00.pdf.

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Thesis (doctoral)--Vrije Universiteit te Amsterdam, 1993.
Basic text in English; partial t.p. in Dutch; summaries in English, Dutch, and Una. "Stellingen" laid in. Includes bibliographical references (p. [157]-164) and index. Also issued online.

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36

Terry, George Amos. "A study in developing and implementing an effective strategy for reaching the Lampungese of South Sumatra, Indonesia with the gospel of Jesus Christ." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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37

Rajagukguk, Nimrot. "A critical analysis of Stanley J Samartha's concept of Christian dialogue with people of other living faiths, and its relevance to the Indonesian context." Thesis, University of the Western Cape, 2011. http://hdl.handle.net/11394/1712.

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Philosophiae Doctor - PhD
This study will investigate the WCC concept of 'Dialogue between Christianity and other Living Faith', and its contributions in Asia, more specifically its impact on the relationship between Christians and Muslims in Indonesia. The study will focus on an Indian theologian, Stanley J Samartha, one of the most influential figures in the promotion of this concept within the WCC. The research will entail an analysis of Samartha's views on Christian dialogue with other faiths, and a critical assessment of his work in the field of 'mission', through his publications and various WCC documents. The contextual relevance of the study is highlighted by several spheres of tensions and conflicts: a) in the global context: the clash of cultures; b) in the ecumenical world: the divide between evangelicals and ecumenical; c) in the Asian context: the tension between dialogue and mission, between gospel and context; and d) in the Indonesian context: the ongoing tension between Muslims and Christians, and the tension between 'local gospel' and the Biblical gospel.
South Africa

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38

Wise, Amanda Yvonne. "No longer in exile? : shifting experiences of home, homeland and identity for the East Timorese refugee diaspora in Australia in light of East Timor's independence /." View thesis, 2002. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031117.142448/index.html.

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Thesis (Ph. D.)--University of Western Sydney, 2002.
A thesis submitted for the degree of Doctor of Philosophy, October 2002, Centre for Cultural Research, University of Western Sydney. Includes bibliographical references (leaves 281-291).

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39

Husni, Rahiem Maila Dinia. "Learning from the west : sexuality education in taboo Javanese society." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81497.

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In this thesis I examine the issues of sex education in Western and Javanese society using a conceptual-comparative approach. My main goal is to highlight the importance of sex education for young people in Javanese society. Research foci and discoveries include: how the notions of conservatism with regards to sexuality are rooted in Javanese culture and social values; the definitions, history, components, methods and principles of Western sex education (particularly Canadian); the measures of success for sex education programs in the West; and to what extent Western sex education can be applied to Javanese society. In the final chapter I offer recommendations for Javanese educational authorities on the need to create a new terminology of sex education.

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40

Purba, Mauly 1961. "Musical and functional change in the gondang sabangunan tradition of the Protestant Toba Batak 1860s-1990s, with particular reference to the 1980s-1990s." Monash University, Dept. of Music, 1998. http://arrow.monash.edu.au/hdl/1959.1/8596.

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41

Supit, Albert Obethnego. "The pastor is more than speaker." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, 1991.
Includes manual entitled: Shepherding God's flock in Christian Evangelical Church in Minahasa (GMIM), Eastern part of Indonesia. Includes bibliographical references.

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42

Crouch, Sophie Elizabeth. "Voice and verb morphology in Minangkabau, a language of West Sumatra, Indonesia." University of Western Australia. School of Humanities, 2009. http://theses.library.uwa.edu.au/adt-WU2010.0010.

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Minangkabau is an Austronesian, Indonesian-type language spoken in West Sumatra by approximately seven million speakers. Despite its large number of speakers and the spread of Minangkabau people throughout the Indonesian Archipelago, Minangkabau remains under-described when compared to other Indonesian-type languages like Javanese. This study seeks to improve current understanding about Minangkabau by describing its system of voice alternations and verb morphology. This study presents a novel analysis of the forms and functions of voice marking in Minangkabau, incorporating naturalistic data into the analysis as well as taking the findings of recent typological and theoretical studies of Austronesian languages into consideration. The study makes use of naturalistic, conversational and narrative data from a database maintained by the Max Planck Institute for Evolutionary Anthropology Field Station in Padang. The study also makes use of elicited data collected in Perth and during fieldwork in Padang. Naturalistic and more formal, elicited Minangkabau data reveals different kinds of linguistic patterns, therefore this study makes a distinction between Colloquial Minangkabau and Standard Minangkabau. The study concludes that Minangkabau has a pragmatically motivated voice system encoded by the alternation between active voice, passive voice and the pasif semu construction. In addition, the study concludes that Minangkabau also has a conceptually motivated voice system that is encoded by a series of semantic and lexical/derivational affixes (ta-, pa-, and ba-) which show how the action originates and develops. The Minangkabau applicatives -an and -i are for the most part valency changing devices but operate within both the pragmatic and conceptual domains of Minangkabau voice. The active voice marker maN- also operates in both pragmatic and conceptual domains whereas the use of the passive voice marker di- is primarily motivated by pragmatic and syntactic factors. This analysis is supported by the finding that di- is a morphosyntactic clitic whereas the conceptual voice markers are affixes and have mainly lexico-semantic properties.

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43

Hilmy, Masdar. "Islam and Javanese acculturation : textual and contextual analysis of the slametan ritual." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21218.

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This Thesis deals with the cultural encounter between Islam and Javanese culture as represented by the slametan ritual. The major purposes of this thesis are threefold; (1) to give a brief account of the historical backdrop of the encounter between Islam and the Javanese tradition; (2) to discuss the ongoing dispute among scholars over whether the slametan is animistic, syncretistic or Islamic; and (3) to provide a new perspective on the slametan ritual based upon textual (religious) and contextual (socio-cultural) analysis.
The hypothesis underlying this work is that the slametan is a prototype of syncretistic ritual, the representative of Islamic elements---as its core---on the one hand, and local traditions---as its periphery---on the other. This work will argue against the theory of the slametan developed both by Geertz and Woodward. The first scholar sees the slametan from a socio-cultural perspective only, while the latter views it on an Islamic theological basis. The current writer argues that one should employ a holistic perspective to see the slametan comprehensively; both from "inside" (religious perspective) and "outside" (cultural perspective).

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44

Ray, David W. "Establishing national intercultural ministry training in a resistant context towards effectiveness, sustainability and broad-based support /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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45

Farreras, Morlanes Teresa. "East Timorese ethno-nationalism: search for an identity - cultural and political self-determination." Phd thesis, University of Queensland, 1987. http://hdl.handle.net/1885/267386.

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This thesis is an examination of the development of ethnic, cultural and national identity among the East Timor people reaching Australia after the East Timor civil war of August 1975 . In the introduction I argue that ethnic and national identity, or ethno-nationalism, is not a natural phenomenon and that it can emerge at any moment in time owing to specific historical, socio-economic or political circumstances. I argue that during the 1974-1975 period the Portuguese- Timorese mestieo (racially mixed) elite of East Timer, principally those of Dili, of which the refugees are representative, began developing specific ethnic and nationalist ideologies in response to new political circumstances offering the people the opportunity to assert an all-embracing East Timorese identity. The chapters which follow present data and analysis in support of the initial argument and are directed to show that a combination of theoretical approaches offer a better rationale for the understanding of identity creation and development. In Chapters 2 and 3 I describe the refugees' historical, socio-economic and political background and assert that history is important for an understanding of the selective representation of myths, symbols, ideologies and instrumental tactics. In Chapters 4, 5 and 6 I examine the development of III identity against the interplay of social order, power and conflict. I direct the analysis towards the notion of negotiation of an identity within global and local political and social parameters. I examine political issues, contextual problems, personal and group motives and the re-creation and presentation of symbols, myths, ideas and beliefs. Chapter 7 shows how the search for the legitimization of an identity and political claims by nationalist individuals and the group are directed by the intelligentsia 1 s manipulation through the artistic media of specific nationalist ideologies aimed at resolving the problems of the present. In Chapter 8 I discuss the role of the Catholic Church in the politics of identity building, its position in relation to the people's demands of historical and cultural obligations, the dilemmas experienced by the Church in the face of its own tenets and the institutionalized order, and the people's teleological use of religion as techniques of political resistance. I conclude by reasserting that refugee populations such as the East Timorese in having to re-stablish their lives in an alien context would normally strive to function socially according to their perceptions of priority needs, creating in the process new subjective understandings. I stress that this also demonstrates that it is paramount to direct the analysis of ethno-nationalism through a combination of diverse theoretical approaches and that in this form one can better understand the whole set of the people's strategies for identity survival.

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46

Askland, Hedda Haugen. "Young East Timorese in Australia: Becoming Part of a New Culture and the Impact of Refugee Experiences on Identity and Belonging." Thesis, Connect to this title online, 2005. http://hdl.handle.net/1959.13/25016.

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In 1975 Indonesian forces invaded Dili, the capital of East Timor. The invasion and ensuing occupation forced thousands of East Timorese to leave their homes and seek refuge in Australia and other countries. This study considers the situation of a particular group of East Timorese refugees: those who fled to Australia during the 1990s and who were children or young adolescents at the time of their flight. Founded upon an understanding of social identity as being constantly transformed though a dialectic relation between the individual and his or her sociocultural surroundings, this dissertation considers the consequences of refugee experiences on individual identity and belonging, as well as the processes of conceptualising self and negotiating identity within changing social and cultural structures. The relationship between conflict and flight, resettlement, acculturation, identity and attachment is explored, and particular attention is given to issues of socialisation and categorisation, age and agency, hybridity, and ambiguity. Through a qualitative anthropological methodology informed by theories of cultural identity, adolescence and cross-cultural socialisation, the thesis seeks to shed light on the various dynamics that have influenced the young East Timorese people’s identity and sense of belonging, and considers the impact of acculturation and socialisation into a new culture at a critical period of the young people’s lives.
Masters Thesis

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47

Askland, Hedda Haugen. "Young East Timorese in Australia becoming part of a new culture and the impact of refugee experiences on identity and belonging /." Diss., Connect to this title online, 2005. http://hdl.handle.net/1959.13/25016.

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Abstract:

In 1975 Indonesian forces invaded Dili, the capital of East Timor. The invasion and ensuing occupation forced thousands of East Timorese to leave their homes and seek refuge in Australia and other countries. This study considers the situation of a particular group of East Timorese refugees: those who fled to Australia during the 1990s and who were children or young adolescents at the time of their flight. Founded upon an understanding of social identity as being constantly transformed though a dialectic relation between the individual and his or her sociocultural surroundings, this dissertation considers the consequences of refugee experiences on individual identity and belonging, as well as the processes of conceptualising self and negotiating identity within changing social and cultural structures. The relationship between conflict and flight, resettlement, acculturation, identity and attachment is explored, and particular attention is given to issues of socialisation and categorisation, age and agency, hybridity, and ambiguity. Through a qualitative anthropological methodology informed by theories of cultural identity, adolescence and cross-cultural socialisation, the thesis seeks to shed light on the various dynamics that have influenced the young East Timorese people’s identity and sense of belonging, and considers the impact of acculturation and socialisation into a new culture at a critical period of the young people’s lives.
Masters Thesis

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48

De, Hontheim Astrid. "Chasseurs de diables et collecteurs d'art: tentatives de conversion des Asmat par les missionnaires pionniers protestants et catholiques." Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210720.

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Cet ouvrage se penche sur le concept de conversion et évalue sa pertinence à la lumière de l'ethnographie d'une population de Papouasie occidentale, les Asmat. Son originalité tient au caractère récent de l'évangélisation (depuis 1953), à la transformation de pratiques culturelles asmat complexes telles que la chasse aux têtes, et à la présence simultanée de missionnaires catholiques et protestants (essentiellement croisiers et évangéliques). Réalisée en des circonstances politiques tendues, l'ouvrage compare ces derniers d'un point de vue anthropologique et ecclésiologique et leur influence réciproque sur les populations. Au-delà du champ strictement religieux, l'évangélisation se décline dans de nombreux domaines de la vie :architecture, dation du nom, organisation du temps, alimentation, sorcellerie, relations familiales, ancestralité, rapports entre l'homme et la nature, parures corporelles, sexualité, funérailles, etc. Complétant cette étude, il est proposé une anthropologie du missionnaire pionnier grâce à l'immersion du chercheur dans les communautés et les familles missionnaires. Enfin, les notions de "chrétien" et de "converti" sont au cœur d'une polémique divisant ceux qui se revendiquent de la foi chrétienne. Entre constructions théoriques connexes autour de la conversion apparaît un vide théorique qu'un nouveau concept s'apprête à combler :l'enchristianisation.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished

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49

Low, Audrey. "Social fabric: Circulating pua kumbu textiles of the Indigenous Dayak Iban people in Sarawak, Malaysia." 2008. http://hdl.handle.net/2100/637.

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University of Technology, Sydney. Institute of International Studies.
Within Borneo, the indigenous Iban pua kumbu cloth, historically associated with headhunting, is steeped in spirituality and mythology. The cloth, the female counterpart of headhunting, was known as women’s war (Linggi, 1999). The process of mordanting yarns in preparation for tying and dyeing was seen as a way of managing the spiritual realm (Heppell, Melak, & Usen, 2006). It required of the ‘women warriors’ psychological courage equivalent to the men when decapitating enemies. Headhunting is no longer a relevant cultural practice. However, the cloth that incited headhunting continues to be invested with significance in the modern world, albeit in the absence of its association with headhunting. This thesis uses the pua kumbu as a lens through which to explore the changing dynamics of social and economic life with regard to men’s and women’s roles in society, issues of identity and nationalism, people’s relationship to their environment and the changing meanings and roles of the textiles themselves with global market forces. By addressing these issues I aim to capture the fluid expressions of new social dynamics using a pua kumbu in a very different way from previous studies. Using the scholarship grounded in art and material culture studies, and with particular reference to theories of ‘articulation’ (Clifford, 2001), ‘circulation’ (Graburn & Glass, 2004) and ‘art and agency’ (Gell, 1998; MacClancy, 1997a), I analyse how the Dayak Iban use the pua kumbu textile to renegotiate their periphery position within the nation of Malaysia (and within the bumiputera indigenous group) and to access more enabling social and economic opportunities. I also draw on the theoretical framework of ‘friction’ and ‘contact zones’ as outlined by Tsing (2005), Karp (2006) and Clifford (1997) to contextualize my discussion of the of the exhibition and representation of pua kumbu in museums. Each of these theoretical frameworks is applied to my data to situate and illustrate my arguments. Whereas in the past, it was the culture that required the object be made, now the object is made to do cultural work. The cloth, instead of revealing hidden symbols and meanings in its motifs, is now made to carry the culture, having itself become a symbol or marker for Iban people. Using an exploration of material culture to understand the complex, dynamic and flowing nature of the relationship between objects and the identities of the producers and consumer is the key contribution of this thesis.

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50

Low, A. "Social fabric : circulating Pua Kumbu textiles of the Indigenous Dayak Iban people in Sarawak, Malaysia." Thesis, 2008. http://hdl.handle.net/10453/20221.

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University of Technology, Sydney. Institute of International Studies.
Within Borneo, the indigenous Iban pua kumbu cloth, historically associated with headhunting, is steeped in spirituality and mythology. The cloth, the female counterpart of headhunting, was known as women’s war (Linggi, 1999). The process of mordanting yarns in preparation for tying and dyeing was seen as a way of managing the spiritual realm (Heppell, Melak, & Usen, 2006). It required of the ‘women warriors’ psychological courage equivalent to the men when decapitating enemies. Headhunting is no longer a relevant cultural practice. However, the cloth that incited headhunting continues to be invested with significance in the modern world, albeit in the absence of its association with headhunting. This thesis uses the pua kumbu as a lens through which to explore the changing dynamics of social and economic life with regard to men’s and women’s roles in society, issues of identity and nationalism, people’s relationship to their environment and the changing meanings and roles of the textiles themselves with global market forces. By addressing these issues I aim to capture the fluid expressions of new social dynamics using a pua kumbu in a very different way from previous studies. Using the scholarship grounded in art and material culture studies, and with particular reference to theories of ‘articulation’ (Clifford, 2001), ‘circulation’ (Graburn & Glass, 2004) and ‘art and agency’ (Gell, 1998; MacClancy, 1997a), I analyse how the Dayak Iban use the pua kumbu textile to renegotiate their periphery position within the nation of Malaysia (and within the bumiputera indigenous group) and to access more enabling social and economic opportunities. I also draw on the theoretical framework of ‘friction’ and ‘contact zones’ as outlined by Tsing (2005), Karp (2006) and Clifford (1997) to contextualize my discussion of the of the exhibition and representation of pua kumbu in museums. Each of these theoretical frameworks is applied to my data to situate and illustrate my arguments. Whereas in the past, it was the culture that required the object be made, now the object is made to do cultural work. The cloth, instead of revealing hidden symbols and meanings in its motifs, is now made to carry the culture, having itself become a symbol or marker for Iban people. Using an exploration of material culture to understand the complex, dynamic and flowing nature of the relationship between objects and the identities of the producers and consumer is the key contribution of this thesis.

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