Dissertations / Theses on the topic 'Minahasan'
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1
Platten, Simon. "The cultural dynamics of agricultural innovation in a Minahasan village." Thesis, University of Kent, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.443759.
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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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Kraatz, Alexandra. "Entwicklungsdynamiken von Heilritualen traditioneller Ahnenglaube in einem christlichen Kontext bei den Minahasa auf Sulawesi in Indonesien." Berlin dissertation.de, 2009. http://d-nb.info/995864349/04.
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Lasut, Chrisvivany. "Les méthodes et concepts de l'intelligence compétitive appliqués au développement de Minahasa dans le cadre de l'autonomie : application au cas des déchets solides en zone semi-urbaine." Aix-Marseille 3, 2007. http://www.theses.fr/2007AIX30022.
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Le contexte indonésien est ce moment en profonde mutation. Il est nécessaire que l’Indonésie s’adapte le plus rapidement possible à la mondialisation et à son environnement concurrentiel. Le travail qui a été entreprise dans cette thèse situe l’Intelligence Economique au cœur de la mutation indonésienne, en mettant en place les méthodes et les outils qui peuvent favoriser son développement. Mais, l’Intelligence Economique, si elle est pour la majeure partie des cas destinée au développement des entreprises doit dans le contexte indonésien être adaptée au développement des Régions. C’est en ce sens que le lien entre Intelligence Economique et intelligence territoriale est réalisé. Les enjeux régionaux dans le cadre de l’Indonésie sont décrits, ainsi que les applications qui peuvent être réalisées dans le cadre de l’intelligence économique. Pour montrer l’efficacité de ma méthode, un exemple a été développé dans le détail : celui de la gestion des déchets et de leur mode de traitement. Cette gestion in fine, va s’inscrire dans l’attractivité régionale en développant à la fois les aspects environnementaux, énergétique et en favorisant les changements de mentalitéThe Indonesian context is changing. It is necessary that Indonesia adapts as soon as possible to the globalization and its competing environment. The work which was undertaken in this thesis locates the Economic Intelligence in the middle of the Indonesian change by setting up the methods and the tools which can support its development. But, Economic Intelligence, if it is for the major part of the cases intended for the development of the companies must in the Indonesian context be adapted to the development of the region. It is in this sense that the bond between Economic Intelligence and territorial intelligence is carried out. The regional stakes within the framework of Indonesia is described, as well as the applications which can be carried out within the framework of the economic intelligence. To show the effectiveness of my method, an example was developed in detail: that of the management of waste and their mode of treatment. This management in fine, will fall under the regional attractivity by developing at the same time the environmental aspects, energy and by supporting the changes of mentality
5
Herman, Darmawan Sutham Nanthamongkolchai. "Intention to exclusive breast feeding among pregnant women in North Minahasa, Indonesia /." Abstract, 2005. http://mulinet3.li.mahidol.ac.th/thesis/2548/cd375/4737946.pdf.
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Brown, Kirsten Marie. "Decentralization & Ethnic Regionalism in Indonesia: The Case of Minahas." Thesis, University of Hawaii at Manoa, 2002. http://hdl.handle.net/10125/7061.
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The fall of Suharto in 1998 has been the catalyst of immeasurable change for the nation of Indonesia. This research has focused on one particular aspect of change since that time: the effect of new decentralization legislature on the mobilization of ethnic identity in Indonesia, with particular attention given to the Minahasa region of North Sulawesi. Although the autonomy laws (UU22/99 & UU25/99) were meant to devolve power from the central government to the regencies, it has been observed that power is currently being devolved to elite members of majority ethnic groups that occupy the regencies. While Suharto had previously held the expression of ethnic identity in check by allowing only "cultural" trappings of ethnicity to be utilized as forms of expression, his removal from government has freed ethnic groups to organize and express themselves for more political purposes. In a process that has been called "Ethnification of the Nation," ethnic groups seem to be organizing themselves into political units with regional boundaries empowered by the new autonomy laws. The leaders of these evolving political units often use ethnic symbols and selective renderings of history to gain popular support and to solidify ethnic boundaries of exclusion and inclusion. This inevitably leads to a discussion of the relationship between "local" and "global" power negotiations that I believe have been the catalyst for laws such as UU22 and UU25 and the empowerment of ethnic groups at the expense of the nation. Problems associated with the decentralization process have made the future of these plans uncertain, but the idea of autonomy has had an important impact on how Minahasans and other ethnic groups within the nation understand their future position as minority religious/ethnic groups with relation to the central government. This thesis will begin by outlining modern concepts of "decentralization" and its associated policies as they have been implemented in many other former colonies around the world. Attention will more specifically focus on decentralization in Indonesia with particular reference to the history of the policy in Minahasa. Decentralization policy and the idea of a Federal Indonesia were popular ideas in Minahasa even before Indonesia had gained its independence from the Dutch and these ideas continue to be popular today. In a later section, I will examine the recent re-invigoration of "Minahasan" as a political force that has blossomed since Suharto's exit from the Indonesian government. Arguing from a platform embedded with symbols of Minahasan ethnicity, Minahasa's leaders are currently in the process of solidifying the boundaries of political and economic membership in the regency. All of this has taken place as a local response to the national decentralization process and what is perceived to be the growing influence of Islam on the central government back in Jakarta. Finally, I will conclude with a general discussion of the prospects and future of decentralization and peace in Minahasa. While the wider implications of the current effort to decentralize Indonesia's administrative and power structures remain to be seen, it may be concluded that already the autonomy laws are changing the socio-political organization of many areas, including Minahasa.vi, 143 leaves
7
Rondomuwu, Octavianus. "An economic analysis of coconut intercropping on smallholder farms in Minahasa district, Indonesia : a mathematical programming approach /." Title page, abstract and contents only, 1987. http://web4.library.adelaide.edu.au/theses/09ECM/09ecmr771.pdf.
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Kim, Ye-kyoum. "'Living from hand to mouth provided there is happiness' : life-dynamics of Tomohonese women, Minahasa, North Sulawesi, Indonesia." Thesis, University of Hull, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289784.
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Watuseke, Phebe Santhat Sermsri. "Utilization of community health center (Puskesmas) among the people in Langowan subdistrict of Minahasa district, North Sulawesi province, Indonesia /." Abstract, 2008. http://mulinet3.li.mahidol.ac.th/thesis/2551/cd414/5037989.pdf.
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Mumu, Embly. "An Exploration of Teachers’ Beliefs on the Integration of Culture in Teaching English as a Foreign Language in Junior High Schools in Minahasa/Indonesia." Thesis, Mumu, Embly (2017) An Exploration of Teachers’ Beliefs on the Integration of Culture in Teaching English as a Foreign Language in Junior High Schools in Minahasa/Indonesia. Professional Doctorate thesis, Murdoch University, 2017. https://researchrepository.murdoch.edu.au/id/eprint/36472/.
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The place of culture has been recognised as crucial in the teaching and learning of English as a Foreign Language (EFL). However, researchers have found that EFL teachers are often confused, face difficulties and lack knowledge of the concept of culture and its pedagogical instruction (what and how to teach). Relatively little has been researched about the beliefs and practices of EFL teachers regarding this topic at beginner levels and in geographical contexts where English is “very foreign” (third or fourth language). This study explored Minahasan EFL junior high school teachers’ beliefs on the integration of culture in their teaching.
Five EFL teachers were involved and the study specifically employed three qualitative techniques for data collection: semi-structured interviews, class observations and stimulated-recalls interviews (based on past video recordings of practice). Consistent with extant research these EFL teachers held positive beliefs about the importance of culture in EFL teaching (Byram, 2013; Byram & Kramsch, 2008; Kramsch, 1993, 2006, 2013; Liddicoat, 2002, 2008, 2014). They understood culture as ‘a way of life’ (Brown, 2007) and believed that the teaching of culture was critical in developing successful communication skills and in building intercultural communication. Speech acts and small “c” cultures (Lee, 2009) mostly from American culture (US) were the focus of their teaching, accompanied with the use of a comparative method (Byram, Gribkova & Starkey, 2002). To some extent, constraints (limited exposure and knowledge of intercultural competence, materials, IT) and curriculum affected their beliefs and practices regarding teaching culture and language.
The perspectives of these EFL teachers from Minahasa/Indonesia provide useful insights for developing a base model for cultural instruction in junior high schools in Minahasa and similar education contexts. Further studies in intercultural competence and pragmatic instruction (speech acts) from a larger number of teachers, educators and learners’ perceptions will help to enhance the understanding and knowledge about teaching language and culture.
11
Tulungen, Franky Reintje. "Application of Competitive Intelligence for the Development of the Minahasa Region (North Sulawesi, Indonesia). Strategy for the Development of Small Enterprises in Clove and Jatropha curcas." Aix-Marseille 3, 2006. http://www.theses.fr/2006AIX30033.
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Dans cette thèse, nous présenterons le résultat de la recherche sur l'application de l'intelligence compétitive pour le développement des petites entreprises (PEs) dans le domaine du clou de girofle et dujatropha dans la région de Minahasa (Indonésie). Les résultats de notre étude montrent la faisabilité de l'information système de l'intelligence compétitive (ISCI) dans la région de Minahasa et il apparaît comme une nécessité pour le développement de l'économie régionale. La production du clou de girofle sera plus rentable en appliquant l'innovation dans sa culture et il sera plus compétitif si les PEs développent l'industrie d'huile de clou de girofle. La filière de la culture dujatropha n'est pas actuellement rentable. Il pourrait le devenir si le gouvernement subventionne et aide les PEs de jatropha créant la plantation de jatropha et l'industrie de biodiesel qui en découle. Plusieurs programmes devront être mis en œuvre par l'organisation responsable du projet pour créer et structurer les PEs de clou de girofle ou de jatropha : créer l'ISCI, formant et réformant des groupes de fermiers en renforçant la culture du clou de girofle ou les PEs de jatropha, et en établissant l'industrie d'huile essentielle et de biodieselIn this thesis we will present the research result on the application of competitive intelligence for the development of clove and jatropha small enterprises (SEs) in the Minahasa Region (Indonesia). The research results show that the information system of competitive intelligence (ISCI) is feasible to be established in Minahasa and it becomes a need for developing regional economy. Clove commodity will be profitable by applying innovation in cultivation and it will be more competitive if there are the SEs that will establish clove oil industry. The development of jatropha estate is not profitable and it becomes profitable if the government will subsidize and help the SEs of jatropha in order to creating jatropha estate and biodiesel industry. There are some programs that must be done by responsible organization to establish the clove or jatropha SEs that are : creating the ISCI, forming and reforming farmer groups, strengthening clove or jatropha SEs, and establish essentials oil and biodiesel industry
12
Swazey, Kelli A. "Carrying culture and re(creating) nation through Christianity : Minahasan culture and identity in transnational Indonesian churches in New England." Thesis, 2008. http://hdl.handle.net/10125/20400.
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Henley, David. "Nationalism and regionalism in a colonial context : Minahasa in the Dutch East Indies." Phd thesis, 1992. http://hdl.handle.net/1885/112062.
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The "regional nationalisms" of early twentieth century
Indonesia are often portrayed either as mere components of
the Indonesian nationalist movement or as expressions of
"primordial" ethnic sentiments. Minahasa, however,
displayed a local nationalism which was neither. Minahasan
nationalism was an autonomous development conditioned by
many of the same modernising processes which generated its
Indonesian counterpart, but operating on a smaller scale,
and beginning at an earlier date.
The territorial framework for Minahasan nationalism was
created in the seventeenth century, when an area in North
Celebes was isolated by colonial boundaries from its
political and cultural environment. In the nineteenth
century, the population of this territory underwent a
dramatic social transformation as a result of intensified
Dutch rule, compulsory coffee cultivation, Christian
missionary activity, and Western education. It was in this
period that Minahasa, meaning united, became the usual name
for the area. Unity was implicit in the commonality of the
colonial experience, and inherent in the centralised
institutions created in the territory by the Dutch. The
mission also promoted unity as an explicit social ideal,
associating it both with Christian brotherhood and with an
idealisation of Minahasa's precolonial past.
Cultural Westernisation, together with intermarriage between
Minahasans and Europeans, created a 'mestizo' society more reminiscent of the Philippines than of most parts of the
Netherlands Indies. As in the Philippines, however,
nationalist reaction against colonial policies and
prejudices also began comparatively early. Before the turn
of the century, Minahasan government and church personnel
were already using the colonial press to denounce the
behaviour of their European superiors, and doing so in the
name of the Minahasan people.
This tradition of protest was continued after 1909 by the
political party Perserikatan Minahasa. The relationship
between Minahasan nationalists and the colonial government,
however, was usually characterised by bargaining and
negotiation rather than confrontation. One reason for this
was that 'loyal opposition' often proved effective. The
Minahasaraad, a uniquely democratic regional council created
in 1919, demonstrated the feasibility of progressive
emancipation under Dutch guidance. Another reason was that
Minahasans had become a subaltern elite of office workers
and soldiers throughout the Netherlands Indies, with a
corresponding stake in the colonial order. Even so, neither
Perserikatan Minahasa nor its successor Persatuan Minahasa
regarded colonial rule as desirable or permanent.
The relationship between Minahasan and Indonesian
nationalisms was complex. Few educated Minahasans, by 1942,
denied that they were Indonesians or that their political
future lay with Indonesia as a whole. On the other hand,
the specifically Minahasan nationalism inherited from the
previous century also remained strong. Factors sustaining it included the Minahasaraad, the Minahasan churches which
appeared in 1933 and 1934, and the Minahasan experience as a
sometimes unpopular minority among Indonesians. Minahasan
intellectuals therefore tended to envisage an independent
Indonesian commonwealth in which each ethno-national group
or bangsa, including bangsa Minahasa, would retain political
autonomy within a federal framework.
14
Rochelle, Bryan. "'Digging up culture' : an ethnography of culture & civilisation in Minahasa, Indonesia." Phd thesis, 2009. http://hdl.handle.net/1885/150664.
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Since Johann Herder's original eighteenth-century use of the concept culture to critique civilisation's universalising trajectory, the concepts culture and civilisation have evolved in relations of interdependent and complementary opposition, in diverse contexts over time. This thesis explores the development of the relationship between these two concepts, linking their evolution within anthropological thought to the historical and contemporary contexts of their usage in Minahasa, northern Sulawesi, Indonesia. The role of culture and civilisation is examined in both colonial and post-colonial contexts, within discourses promulgated by church and state, and everyday discourse. The geneaology of their usage is traced through nineteenth century missionary and colonial administrative discourse in Minahasa, when civilisation was a key utilitarian concept, into the twentieth-century attention to culture within discourses of Indonesian nationalism and the GMIM (The Christian Evangelical Church in Minahasa) in northern Sulawesi.
This thesis examines how the people of the town of Lolah, within Minahasa, use contemporary Indonesian equivalents of the culture-civilisation nexus -the concepts kebudayaan and moderen to make sense of, and orient themselves, in their negotiation of socio-economic, spiritual and cultural change. This is explored through my informants' reflections upon historical processes of change, and contemporary efforts to reconcile certain cultural traditions -articulated as menggali kembali budaya (to dig up and bring back culture) - with a modern Christian worldview. This thesis considers how the concepts culture and civilisation, in complementary opposition, have developed as technologies of the self, related to the development of pastoral power, in the production of civilised/modern, Christian subjects in Minahasa. In this context, culture and civilisation are appreciated as concepts with meta-effects, meaningfully realised in everyday life, producing what they delimit and define: culture and civilisation.
15
Puturuhu, Louise [Verfasser]. "Ecological studies on intertidal dog whelks (Gastropoda: Nassariidae) off Northern Minahasa, Sulawesi, Indonesia / vorgelegt von Louise Puturuhu." 2004. http://d-nb.info/972118381/34.
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Wuisang, Cynthia Erlita Virgin. "Defining genius loci and qualifying cultural landscape of the Minahasa ethnic community in the North Sulawesi, Indonesia." Thesis, 2014. http://hdl.handle.net/2440/85188.
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Cultural and geographical landscapes are of major importance in Minahasan life. Minahasa, similar to other regions in Indonesia, has a rich and diverse suite of bio-ecosystems, cultures and ethnic communities. Increasing population growth and development in the Minahasa region in recent decades have, however, resulted in the disappearance of much of the natural landscape as well as deterioration of the distinct culture and traditions of its resident ethnic groups. In order to maintain these socio-cultural and environmental systems, conserving and protecting the natural environment and the culture become important agendas at both regional and national levels. Minahasa has key environmental features and characteristic; hence to overcome this problem requires comprehension of the socio-cultural systems of their society and the development of a holistic environmental-conservation strategy to assist the maintenance of their ethno-ecological relationships. This thesis documents and analyzes the concept of genius loci as it relates to the land occupied by the ethnic groups of Minahasa. The thesis seeks to qualify the contribution of genius loci to better inform landcape and environmental planning systems in the region with the potential of implementation in the Indonesian context. Accordingly, this thesis seeks to examine a different interpretation of genius loci and develop new frameworks to conceptualizing genius loci. The ethnographic research methodology applied in this research seeks to identify, characterize, and compare genius loci and test it through ethnoecology and landscape knowledge systems using selected locations in the Minahasa Region as case studies. The analysis unpacks different ethnoecological information. A range of interview strategies were used in order to gain a deep understanding of the Minahasan cultural landscape components, both tangible and intangible. This thesis interrogated the existence of genius loci and its connection to folklore, memory, sense of place and the identity of the Minahasa and their land. Further, “ethnospecific” ecological-landscape knowledge is documented, and the interactions between the Minahasa and their landscape are compiled and documented. The thesis demonstrates the important role genius loci has in shaping the identity of a community and this region that presently hosts a multi-cultural and multi-religious society, as well as providing an avenue to determine the validity of genius loci as a component of cultural landscape systems. The novelty of approaches in this study can be applied in future analyses of people-place-environment relations using culture as an analysis instrument. It is hoped that the genius loci findings of this research can provide an efficient, innovative and responsive tool to inform ethnic-relevant environmental planning and development in the region and Indonesia.Thesis (Ph.D.) -- University of Adelaide, School of Architecture and Built Environment, 2014
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Baker, Brett. "Indigenous-driven mission : reconstructing religious change in sixteenth-century Maluku." Phd thesis, 2012. http://hdl.handle.net/1885/11292.
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During the sixteenth century, tens of thousands of people in the region which the Europeans called Maluku embraced Christianity. Contemporary writers of both secular and mission chronicles celebrated this Christianisation as the work of Europeans, both colonial administrators and missionaries, who had won over the converts by persuasion, by godly attributes, and by military prowess. Though always focussed on European actors, these chroniclers also expected indigenous rulers to play a role in conversion. These kings and chiefs, once they had been persuaded by captains or missionaries to become Christians themselves, were understood to have the power to bring their subjects with them into the new faith in an effortless top-down process. Consequently, religious change was often reported as instances of passive and rather superficial 'mass conversion.' This representation of early Christianisation in Maluku has persisted in texts as divergent as reports written by seventeenth-century Dutch ministers, twentieth-century Catholic mission histories, and more recent works by secular scholars.
During the past four decades, thousands of pages of contemporary letters and reports composed by colonial authorities, Portuguese merchants, and Jesuit missionaries have been published by the Portuguese Government and the Society of Jesus. Careful, critical reading of these primary source materials reveals that the Europe-centric view of conversion in sixteenth-century Maluku is mostly erroneous. In actuality, religious change in the region occurred as a consequence of an indigenous-driven mission effort. Interest in Christianity originated with indigenous people, not with Europeans, and not with missionaries once they arrived. Local individuals actively sought out opportunities to explore and embrace the new faith. They then aggressively attempted to draw Christian influence into their lands. Jesuit missionaries in Maluku served as appendages to the local mission effort, frequently told where they would labour and whom they would visit. In some instances, missionaries and other Europeans found themselves either held against their will or even traded like exotic goods.
Although conversion to Christianity often generated strong opposition, it never occurred as the result of outside pressure. When faced with threats and intimidation from others, indigenous Christians stubbornly maintained the ability to act for themselves, in many cases prodding the Portuguese colonial apparatus to wield its power in support of Christian communities. Though religious change often appeared to be a mass movement, with villages or particular ethnic groups converting in totality, this was never the case. Conversion remained an individual act, resulting in a religiously diverse landscape. Despite persistent Portuguese expectations that mass conversion to Christianity in Maluku should occur as a consequence of the power of Christian rulers over their people, kings and chiefs who did convert lacked both the power and the will to impose a new faith on their subjects.
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Hewett, Rosalind. "Indo (Eurasian) Communities in Postcolonial Indonesia." Phd thesis, 2016. http://hdl.handle.net/1885/116879.
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During the 1940s and 1950s, around 200,000 Eurasians (Indos) of
mixed European and Indonesian descent left Indonesia. In time,
they formed distinct communities in The Netherlands, the United
States, Australia and elsewhere. A smaller number of Indos who
had chosen Indonesian citizenship or had been unable to leave
remained in Indonesia. Until now, the fate of Indo communities
who remained in Indonesia was largely unstudied. This thesis
presents a transnational history of Indos in postcolonial
Indonesia, framing their history as part of both Indonesian
history and broader Indisch (Indies) Dutch history. It compares
their circumstances with those of Indonesia‟s largest 'foreign
minority', Chinese Indonesians. The thesis draws on Dutch
archives, newspaper accounts and oral history interviews carried
out in Java and North Sulawesi, Queensland and the Netherlands.
Indos comprised a significant component of the European community
in late colonial society, and many also held 'native' status.
Young Indonesian independence fighters killed and tortured Indo
and other families across Java in a loosely coordinated genocide
during the Bersiap period in 1945-47. At least ten thousand Indos
stayed in Indonesia after the transfer of sovereignty in 1949.
During the New Order period (1966-1998), they faced significant
pressures to assimilate, but were occasionally held up as a
'model minority' compared with Chinese Indonesians. Some took up
work as actors and models, paving the way for the predominance of
an 'Indo look' on Indonesian television in the 1990s. Younger
Indos, usually the children of expatriates, capitalised on the
tradition established by older generations, so that the term
'Indo' became synonymous with fame and stardom. From the
mid-2000s, in response to popular historical understandings about
ethnicity and race, Indos were more likely to be cast only as
wealthy characters in Sinetron. After the fall of Suharto, in
tandem with a rise in identity politics in the Netherlands, older
Indos in Java began to meet regularly with other Dutch speakers.
In the Minahasa region of North Sulawesi, these social gatherings
were regular even during the Suharto period. Indos there married
members of the local mestizo Borgo (formerly burger) community,
so that the term 'Indo' became a synonym for 'Borgo'.
This research reveals ways in which national contexts frame how
the colonial and postcolonial past are remembered and represented
in popular historical consciousness in a former colony and a
former metropole among members of a group considered to transcend
national boundaries. It also reveals how different Indo
communities in Indonesia have interacted with shifting concepts
of 'indigeneity' across historical periods, including 'native'
(inlander) status, boemipoetera, pribumi and adat. The memories
of Indonesian Indos diverge considerably from the memories of
Dutch Indos, who often recall the colonial Indies as a paradise
and postcolonial Indonesia as a violent and poverty stricken
nation. The absence of historical frameworks in Indonesia for
events like the Bersiap, along with the 'historical capital' that
comes with recalling involvement in certain key events in the
history of the nation, determine which memories are recalled and
which memories are not voiced in both postcolonial contexts.